Thematische Bibliographien / Blessing and cursing in the Qurʼan

Auswahl der wissenschaftlichen Literatur zum Thema „Blessing and cursing in the Qurʼan“

Autor: Grafiati
Veröffentlicht am 25. Juli 2024
Zuletzt aktualisiert am 31. Juli 2024

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Zeitschriftenartikel zum Thema "Blessing and cursing in the Qurʼan"

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Daniel Handino und Gizaw Bekele. „The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia“. PanAfrican Journal of Governance and Development (PJGD) 1, Nr. 2 (30.08.2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.

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Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to solve different local conflicts where the practices of blessing and cursing are very important enforcing tools that elders use to easily approach the individuals or groups in conflict, to investigate crimes which are committed in the absence of eye witness. Speaking truth is an essential principle that is expected from the disputants and the elders who manage the resolution process to save oneself from the curse. Men and women have a significant role and mostly every meeting begins and ends with blessing and cursing. Cursing is implicit in every day but it takes place on the last day if the suspect does not reveal the truth about the case. Concerning the link, the FDRE constitution recognized the preservation of cultures and practices of each society within its indigenous institutions. The similarity between the formal and informal is also found as in both institutions the witness begins by swearing an oath which is a part of the cursing on oneself if he or she lies or tries to falsify the truth related to the case. Lastly, the practices of blessing and cursing have been affected by different factors like individual differences over the decisions of elders or negative attitudes towards the value of the practice; sometimes the corrupt behavior of some elders. Awareness creations for youth concerning elders’ honor and value, and their roles in conflict resolution and for elders, on the other, about the importance of their work and the disadvantages of malpractices are part of the recommendation.
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Goh, Joseph N. „God>Cursing>Shaming>Blessing>Pride“. TSQ: Transgender Studies Quarterly 6, Nr. 3 (01.08.2019): 435–41. http://dx.doi.org/10.1215/23289252-7549582.

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Abstract This response to Joy Ladin's work attempts to articulate how a reconceptualization of God in terms of a “cursing” and “shaming” God might be theologically helpful. Rather than understanding God as cursing transgender people who ought to be ashamed of themselves, this response investigates what it is that God might curse, shame, bless, and bring to pride in relation to transgender people.
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Buday, Kornélia. „Womanhood: Blessing or Cursing? - Blessed or Cursed?“ Acta Ethnographica Hungarica 51, Nr. 1-2 (März 2006): 3–30. http://dx.doi.org/10.1556/aethn.51.2006.1-2.1.

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ALLISON. „Blessing God and Cursing People: James 3:9-10“. Journal of Biblical Literature 130, Nr. 2 (2011): 397. http://dx.doi.org/10.2307/41304208.

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Brumwell, Anselm. „Review of Book: The Semantics of Blessing and Cursing in Ancient Hebrew“. Downside Review 129, Nr. 454 (Januar 2011): 72–74. http://dx.doi.org/10.1177/001258061112945410.

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Swartz, Michael. „The Aesthetics of Blessing and Cursing: Literary and Iconographic Dimensions of Hebrew and Aramaic Blessing and Curse Texts“. Journal of Ancient Near Eastern Religions 5, Nr. 1 (2005): 187–211. http://dx.doi.org/10.1163/156921205776137891.

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Glaser, Brian Brodhead. „Blessing and cursing: Politics and self-object needs in the poetry of Adrienne Rich“. Journal of Poetry Therapy 24, Nr. 4 (Dezember 2011): 223–37. http://dx.doi.org/10.1080/08893675.2011.625202.

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Hanson, David C. „"Out of the Same Mouth Proceedeth Blessing and Cursing": Ruskin as the "Strange Disciple"“. Modern Philology 90, Nr. 3 (Februar 1993): 360–80. http://dx.doi.org/10.1086/392084.

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Sanger, Andrew. „Gaga and naming as eco-somatic practices of enchantment“. Journal of Dance & Somatic Practices 14, Nr. 2 (01.12.2022): 263–75. http://dx.doi.org/10.1386/jdsp_00086_1.

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This article will trace theories of enchantment and disenchantment in the social sciences to craft a theoretical framework of enchantment as a form of ecological relationality. The framework will be supported by examples drawn from fieldwork completed between 2017 and 2021 in the United Kingdom and Israel of the contemporary somatic practice Gaga, a workshop on blessing and cursing facilitated by Claire MacDonald, and a week-long workshop with Sandra Reeve. These examples, expanded by sections of ethnographic reflection denoted in italics, demonstrate how a contemporary theory of enchantment, through somatic inquiry, may re-instil agency in the cold, mechanized world of modernity and open up channels of possibility to reimagine kinship.
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Shamaeva, Anastasiia Egorovna. „"Benevolence has oil on the tip, cursing has blood"“. Litera, Nr. 12 (Dezember 2022): 75–82. http://dx.doi.org/10.25136/2409-8698.2022.12.39401.

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In this article, the Yakut and Mongolian proverbs (yak. algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has fat (oil) at the tip, the curse has blood), and mong. erөөliin үzүүrt tos, kharaalyn үzүүrt tsus (letters. benevolence has oil on the tip, curses have blood)) with a common semantics, “a blessing responds with kindness, a curse with blood" are presented as structural and semantic analogues. The subject of the study is word-by-word translation, which allows you to reveal a whole system of interactions and norms of behavior, reflecting the unique worldview positions of speakers of the studied languages. Each component of the proverbs is considered from the point of view of linguistic affiliation. Comparative material from other Turkic and Mongolian languages is given. The words are considered in the context of ethnographic data. The scientific novelty of this work consists in the fact that for the first time the lexical compositions of the Yakut and Mongolian proverbs-parallels are considered in it. It is established that the proverbs in question are complete parallels. All the components of the lexeme of the Yakut proverb algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has oil on the tip, the curse has blood) are etmologized on the material of the Turkic languages, and the Mongolian proverbs erөөliyn үzүrt tos, kharaalyn үzүүrt tsus (lit. the result of benevolence is oil, the result of a curse is blood) go back to Mongolian roots. At the same time, each word reveals to a certain extent the general specific features of the culture of these peoples. Such proverbs-parallels could arise only in conditions of prolonged contact between the ancestors of the Yakuts and Mongols.
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Dissertationen zum Thema "Blessing and cursing in the Qurʼan"

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Ludwick, Lloyd E. „Covenant and conditionality a study of blessing and cursing in Deuteronomy /“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Morgan, Bryan M. „Blessing the unblessed a ministry project addressing the specific needs of adults who perceive that they missed the parental blessing as children /“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Hanik, Thomas J. „A study of the priestly blessing in its literary, rhetorical, and theological context“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Bernardino, Nomeriano C. „A reconsideration of "imprecations" in the Psalms“. Theological Research Exchange Network (TREN) Access this title online, 1986. http://www.tren.com.

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Kim, Jungho. „A literary and theological study of imprecatory Psalms 35 and 137 as a defense for their integrity“. Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Smoak, Jeremy Daniel. „Building houses and planting vineyards the inner-biblical discourse of an ancient Israelite wartime curse /“. Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1459903711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Toll, Dennis J. „Deuteronomy 27-28 and Galatians 3, the curse and believers today“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Cheong, Eun Chae. „Biblical basis of the imprecatory Psalms special attention to Psalms 109 and 35 /“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Kaethler, Terrance Garth. „The law in Jeremiah an examination of its sources and its usage /“. Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Kim, Young J. „The use and implications of m̲a̲k̲a̲r̲i̲o̲s̲ in the New Testament“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Bücher zum Thema "Blessing and cursing in the Qurʼan"

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Shuqayr, ʻAlī Muḥsin. آفات اللسان. Bayrūt: Dār al-Hādī lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2008.

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Mike, Murdock, Hrsg. The blessing Bible. Denton, Tex: Wisdom Center, 2003.

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Mazilu, Dan Horia. O istorie a blestemului. Iași: Polirom, 2001.

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1935-, Collins Mary, Power David Noel und Lefébure Marcus, Hrsg. Blessing and power. Edinburgh: T. & T. Clark, 1985.

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Bhiḍe, Śrīpāda Raghunātha. Vālmīki Rāmāyaṇa: Śāpa aura varadāna. Puṇe: Dāstāne Rāmacandra, 1993.

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Bhiḍe, Śrīpāda Raghunātha. Vālmīki Rāmāyaṇa: Śāpa aura varadāna. Puṇe: Dāstāne Rāmacandra, 1993.

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Hickey, Marilyn. Break the generation curse. Denver, CO: Marilyn Hickey Ministries, 1988.

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Bhiḍe, Śrīpāda Raghunātha. Vālmīkī Rāmāyaṇa: Śāpa āṇi vara. Puṇe: Kôṇṭineṇṭala Prakāśana, 1987.

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Frettlöh, Magdalene L. Theologie des Segens: Biblische und dogmatische Wahrnehmungen. Gütersloh: Chr. Kaiser/Gütersloher Verlagshaus, 1998.

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Mathys, Felix. Segenszeugnisse aus dem Alten Israel. Zürich: Theologischer Verlag, 2010.

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Buchteile zum Thema "Blessing and cursing in the Qurʼan"

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Ferrero, Mario. „On Blessing and Cursing Matters:“. In Across Boundaries, 199–213. McGill-Queen's University Press, 2021. http://dx.doi.org/10.2307/j.ctv1vtz79k.15.

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Ferrero, Mario. „On Blessing and Cursing Matters: Some Political Economy“. In Across Boundaries, 199–213. McGill-Queen's University Press, 2021. http://dx.doi.org/10.1515/9780228007098-013.

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„Blessing and Cursing in the Prologue of Targum Job“. In Targum and Scripture, 225–29. BRILL, 2002. http://dx.doi.org/10.1163/9789004494114_022.

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Vermeulen, Karolien. „The Art of Blessing and Cursing in Genesis 1–11:“. In Doubling and Duplicating in the Book of Genesis, 113–28. Penn State University Press, 2016. http://dx.doi.org/10.5325/j.ctv1bxgz7z.12.

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Pulleyn, Simon. „Curses and Justice“. In Prayer in Greek Religion, 70–95. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198150886.003.0005.

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Abstract Was there a difference between prayer and curse in ancient Greece? A modern Christian is apt to think that a prayer is a good and pious thing proffered before God in church or on one‘s knees by the bedside whereas a curse is some sort of leftover from the dark days of medieval witchcraft. Such a view is, however, simplistic. The Book of Common Prayer actually contains an elaborate litany of curses against the ungodly in the ceremony known as ‘Commination, or Denouncing of God‘s Anger and Judgements Against Sinners‘. There is a place in orthodox Christianity for cursing just as there is for blessing. At the same time, there is, of course, a class of curses recognized as belonging within the sphere of black magic. Such things are still known today.1 In this chapter, we shall examine whether and how far the Greeks recognized cursing as a category of action separate from prayer. We shall also be looking at the difference between various types of curse.
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Vermeulen, Karolien. „7. The Art of Blessing and Cursing in Genesis 1–11: Stylistic Patterns and Their Ideological Motivation“. In Doubling and Duplicating in the Book of Genesis, 113–28. Penn State University Press, 2016. http://dx.doi.org/10.1515/9781575064550-010.

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Gillingham, S. E. „Prophetic Poetry“. In The Poems and Psalms of the Hebrew Bible, 122–35. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0006.

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Abstract Throughout the previous chapter we noted the various ways in which the prophets used the poetry from their culture in order to communicate effectively. In itself this is little different from any adept contemporary preacher using a variety of illustrations in order to capture the imagination of a congregation. Prophets such as Amos and Isaiah borrowed from the proverbial poetry and rhetorical sayings of wisdom; they used secular songs (Isa. 22: 13); they appropriated funeral laments-over nations, if not over individuals (Amos 5; Isa. r4, 23; Ezek. 27, 28, 32); they used love songs to depict the depth of Yahweh’s love for Israel (Hos. 2, 6; Isa. 5; Jer. 3; Isa. 49, 51, 54); they took up oracles of blessing and cursing (Num. 22-4); and they utilized war poetry in order to dramatize the coming judgement on Israel before the other nations (Amos 3, 6, 9; Isa. 5, m, 28; Jer. 4, 5, 6). In addition, the prophets used a good deal of liturgical poetry from the cult, sometimes in short poetic fragments, and at other times in longer, sustained verse.
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Orr, David W. „The Spirit of Connection“. In Down to the Wire. Oxford University Press, 2009. http://dx.doi.org/10.1093/oso/9780195393538.003.0012.

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The conversation about the future of humankind and the preservation of life cannot be bottled up at the level of technology, economics, and politics, which have to do with means, not ends. In a vacuum of meaning and purpose, however, we don’t do well either individually or collectively. Instead we are more likely to succumb to anomie, nihilism, and insensate violence. But questions about the purposes and the moral compass by which we might reorient ourselves have become much more complicated. At the dawn of the 20th century, optimism about the human condition abounded. Science and technology seemed to promise an unlimited future, and in various ways larger questions were set aside in the intoxication with progress, the goal to master ever more of nature, and the hive-like effort to grow economies and eventually fight two world wars. But looking back across the wars, gulags, death camps, ethnic cleansings, killing fields, and mutual assured destruction, the 20th century appears rather like a passage through Hell. Looking ahead to rapid climate destabilization, the loss of perhaps a quarter to half of the species of life on Earth, and the widening gulf of poverty and living standards, we see that it may not have been a passage at all but a road toward the abyss of extinction. But it is a mistake, I think, to regard the possible suicide of humankind as an anomaly rather than the logical outcome of a wrong turn that now must be quickly undone. For all of its complexity, the essence of the issue of sustainability was put by the writer of Deuteronomy long ago: “I have set before you life and death, blessing and cursing: therefore choose life, that thou and thy seed may live.” No previous generation could make that choice as fully and finally as we can. We have the choice of life and death before us, but now on a planetary scale. One might expect that this choice would have been a matter of considerable interest to mainstream Christian denominations, but with a few notable exceptions they have been, in scientist Stuart Simon’s word, “sluggish” to recognize such issues.
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