Journal articles on the topic 'PROPHET2'
To see the other types of publications on this topic, follow the link: PROPHET2.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'PROPHET2.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Pikor, Wojciech. "A Prophet as a Witness to His Call: A Narrative Key to the Reading of Prophetic Call Narratives." Scripta Theologica 52, no. 1 (April 7, 2020): 73–95. http://dx.doi.org/10.15581/006.52.1.73-95.
Full textAbstract:
Biblical scholars tend to believe that prophets addressed the issue of their call for apologetic reasons: to justify his authority, a contested prophet mentioned his being called by God to spread God’s word. The current form and location of prophetic call narratives within prophetic books is, however, a result of the activity of the prophets’ disciples and not the prophets themselves. Hence, three different communicational situations may be distinguished in the prophetic call narratives, whose subjects are in turn the prophet, his disciples and finally the text itself. The chain of testimonies of the original event of the prophecy did not end with the writing down of the narrative but continues to exist due to the existence of new listeners (readers). The prophet’s testimony of his call does not have as its aim the defence of the prophet’s authority or the legitimization of his word. Sharing his experience of the call, the prophet introduces his listeners to direct contact with God’s word to enable them to make a decision whether or not to listen to the word. As a result, the event founding the prophecy is performed and updated in the time and space of the new listeners of the prophetic word.
2
Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.
Full textAbstract:
The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.
3
Hasyim, Muh Fathoni. "Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran." MUTAWATIR 9, no. 2 (September 4, 2019): 256–77. http://dx.doi.org/10.15642/mutawatir.2019.9.2.256-277.
Full textAbstract:
One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation
4
Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.
Full textAbstract:
Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
5
Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.
Full textAbstract:
Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
6
Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.
Full textAbstract:
The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthropological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.
7
Oliva, Mirela. "The Experience of Prophecy and the Metaphysics of Providence in Aquinas." Religions 13, no. 10 (October 2, 2022): 921. http://dx.doi.org/10.3390/rel13100921.
Full textAbstract:
This paper discusses the active role of the prophet within divine providence, namely her understanding of the prophetic message and her use of prophecy. I focus on Aquinas’ account of prophecy and I adopt two methods: the phenomenological method that describes the experience of prophecy and the metaphysical method that starts from the divine attribute of goodness and works through the order of divine providence. In Aquinas’ view, prophecy is a personal mission that the prophet receives to fulfill God’s plan for humankind. This mission involves the prophet’s mental operations and practical engagement. I start with the metaphysics of providence and then describe the prophetic experience. Finally, I address the issue of judgment in the understanding of the prophetic message and the use of prophecy.
8
GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.
Full textAbstract:
The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.
9
Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.
Full textAbstract:
AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.
10
Abdul- Aziz Ibrahem Alaseeri, Abdul Aziz Ibrahem Alaseeri. "The social and administrative aspects of the sermons of the Prophet Mohammad historical study of the era of prophethood: الجوانب الاجتماعية والإدارية في خطب النبي صلى الله عليه وسلم: دراسة تاريخية لعصر النبوّة." Journal of Humanities & Social Sciences 5, no. 10 (August 28, 2021): 18–1. http://dx.doi.org/10.26389/ajsrp.d040421.
Full textAbstract:
One of the greatest sermons that were delivered and whose effects remain to this day are the sermons of the Prophet, for the sermons of the Prophet were of great importance in depicting the life of the Prophet’s society and its way of life, hence we hope that this study will contribute to uncovering the social and administrative aspects of the Prophet’s society through the sermons that The Prophet delivered it in different seasons, as these signs can be monitored in the prophetic speeches to form the image of society in the Prophet’s era, through knowledge of social aspects such as customs, traditions, clothing, and adornment. As well as in the type of foods, the way they were eaten, and the tools used in preparing, eating and storing foods, and what this study means is to present another social picture of what the community of prophecy was, in terms of social solidarity, The way people live in homes, all of this by quoting from the sermons of the Prophet touched, and it is also of great importance to present the sermons of the Prophet which dealt with the role of women and the family in building civil society, and what the research will reveal is the subtle aspects of the prophetic society that permeated many of the prophetic speeches, such as Talking about the classes of society, and about fun, sports and tanning. On the other hand, this study provided an idea about the administrative and financial situation during the era of the prophethood, by extracting this information from the Prophet’s sermons, such as talking about the emirate over regions, organizing sergeants and captains, and also monitoring household resources and banks, as the sermons of the Prophet- ﷺ- showed something of the organizational aspects in State administration such as bureaus, post office, and calculator.
11
Marshall, Jill E. "Paul, Plutarch and the Gender Dynamics of Prophecy." New Testament Studies 65, no. 2 (February 22, 2019): 207–22. http://dx.doi.org/10.1017/s0028688518000383.
Full textAbstract:
This article compares two first-century authors, Paul and Plutarch, on the mechanics of inspiration and the role of gender in the prophetic process. Paul's First Corinthians and Plutarch's Delphic Dialogues (De Pythiae oraculis and De defectu oraculorum) were written by men who were observers of and commentators on the religious phenomenon of prophecy – that is, the communication of divine messages through human speakers. They also make statements about women that indicate that gender influenced their perceptions of prophecy. When these authors discuss prophecy at the conceptual level, gender does not affect their arguments, but when they turn to actual women prophets, they introduce ideas about gender and sex that shape their views of the prophetic process and the women who prophesy.
12
Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.
Full textAbstract:
Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.
13
Amit, Yairah. "A Prophet Tested: Elisha, the Great Woman of Shunem, and the Story's Double Message." Biblical Interpretation 11, no. 3 (2003): 279–94. http://dx.doi.org/10.1163/156851503322566723.
Full textAbstract:
AbstractOn casual reading, the story of Elisha and the Shunammite appears to belong to the genre of prophetic legends in praise of the prophets. A closer look, however, reveals marked differences between this story and the usual laudatory tales from the lives of the prophets, and places it in quite a different category. Though Elisha performs miracles—showing that he possessed super-human powers—the story exposes his limitations and human errors. It is, therefore, not so much a laudatory story as one of development. In a development story the miracles are meant not only to impress the prophet's surroundings and the readers of the story, but also to teach the prophet a lesson and to imply to the readers that although he possesses super-human powers, the prophet is only a human being with the failings of his kind. In other words, the prophetic stories of development have a double ambivalent message, and this article attempts to answer the question; what is the purpose and the importance of this complicated message, or of this elaboration of the story.
14
Landy, Francis. "Shamanic Poetics." Religion and Theology 27, no. 1-2 (July 21, 2020): 1–14. http://dx.doi.org/10.1163/15743012-bja10002.
Full textAbstract:
Abstract This essay examines the relationship between the biblical prophets and prophetic poetry in terms of the “shamanic complex.” First, a short characterization is given of the phenomenon of shamanism in archaic societies, shamanic techniques and alternate states of consciousness, as well as the social, cultural, and political role of shamanic figures. Second, the similarity between shamanism and biblical prophecy is considered. Third, the figure of First Isaiah as presented in the eponymous book in the Hebrew Bible is analyzed in terms of the shamanic complex and shamanic poetics as to aspects of his initiation as prophet and represented features of his actions as prophet.
15
MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
Full textAbstract:
Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
16
MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
Full textAbstract:
Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
17
MCKNIGHT, SCOT. "Jesus and Prophetic Actions." Bulletin for Biblical Research 10, no. 2 (January 1, 2000): 197–232. http://dx.doi.org/10.2307/26422217.
Full textAbstract:
Abstract Historical Jesus studies today have focused on Jesus' role as prophet, but few have sought to define "what kind of prophet" Jesus might be. Since that same scholarship has usefully shaped its attention around the "actions" of Jesus, pursuing the "kind of prophet" Jesus is in light of actions narrows the evidence sufficiently. Accordingly, when one examines the so-called "prophetic actions" of Jesus, a coherent picture of Jesus as the eschatological prophet like Moses emerges. This study examines the prophetic actions of Jesus in light of the prophetic actions of the preclassical and classical prophets, as well as similar types of actions on the part of the Jewish popular movement prophets and Moses. While Jesus' actions show some similarities with the actions of the preclassical and classical prophets, his actions are more like the popular prophetic movements of the first century, especially as they evoke themes of Moses and Joshua, and his actions also show striking parallels with Moses' actions.
18
Ghanem, Ibtissem. "نماذج من الأساليب النبوية وعلاقتها بالأساليب التدريسية المعاصرة." Imtiyaz : Jurnal Pendidikan dan Bahasa Arab 3, no. 2 (December 22, 2019): 1. http://dx.doi.org/10.29300/im.v3i2.2589.
Full textAbstract:
The current research paper aims to identify the Prophet’s Mouhamed (PBHU) characteristics and styles and its relation into contemporary teaching methods by mentioning examples from his Prophetic Tradition (Sunnah) .The study was limited to the Prophet's Mouhamed methods in the field of education as: problem solving, conceptual maps and brainstorming. One of the findings said that the Prophet Mouhamed (PBUH) drew the basic principles of contemporary teaching methods, and his Prophetic Tradition is rich with different teaching methods which consequently should be used for identifying and applying other methods in the field of education.
19
Graybill, Rhiannon. "Elisha's Body and the Queer Touch of Prophecy." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (January 21, 2019): 32–40. http://dx.doi.org/10.1177/0146107918818042.
Full textAbstract:
When we talk about prophecy, we often focus on words or deeds—on what the prophets say, or on their performance of miraculous acts. The Elisha narratives, however, repeatedly direct attention to the prophet's body. This body is frequently deficient, powerless, or insufficiently masculine. And yet it is in these moments that Elisha's body is most effective and even powerful. This article surveys key moments in Elisha's embodiment, including the incident with the boys at Bethel (2 Kgs 2:23–25), the restoration of the Shunammite's son (2 Kgs 4:8–37), and the life-giving powers of the prophet's bones after his death (2 Kgs 13:20–21). An analysis of these texts suggests that Elisha's body is non-normative and even queer, and that his success as a prophet depends on his movement outside of normative masculine embodiment. Understanding the prophet Elisha requires understanding the prophet's body; understanding the prophet's body, in turn, opens a world of meanings and possibilities of its own, with particular significance for feminist and queer hermeneutics.
20
SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/26423728.
Full textAbstract:
Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.
21
SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/bullbiblrese.18.1.0045.
Full textAbstract:
Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.
22
Ullah, Aman, and Bakht Shed. "The Scientific Analysis and Study of Methods of the Prophetic Preaching in Context of the Holy Quran." Fahm-i-Islam 3, no. 1 (June 30, 2019): 87–102. http://dx.doi.org/10.37605/fahm-i-islam.3.1.6.
Full textAbstract:
The main feature and distinction of Prophet Muhammad SAWS, Prophethood is his preaching the humanity and invitation towards the religion of Islam. Allah sent him as the last of his prophets. His preaching of the religion is an eternal argument which shows that the message of the Prophet is the last, his prophecy is the last and that the religion Islam is the eternal rule for mankind. The principles and methods of preaching adopted by the Holy Prophet SAWS are studied here in this research “The Scientific Analysis and Research of Prophetic preaching methods in context of the Holy Quran”. The research shows that these principles and methods of preaching are the eternal source of guidance for all of the human beings. These are the methods by which we can preach and spread the religion, Islam throughout the world.
23
GORDON, R. P. "Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 67–86. http://dx.doi.org/10.2307/26422127.
Full textAbstract:
Abstract While the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
24
GORDON, R. P. "Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 67–86. http://dx.doi.org/10.5325/bullbiblrese.5.1.0067.
Full textAbstract:
Abstract While the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
25
Togarasei, Lovemore. "The 'Birth' of a Prophet: Andrew Wutawunashe's Break from the Reformed Church in Zimbabwe (Formerly Dutch Reformed Church)." Exchange 35, no. 2 (2006): 215–25. http://dx.doi.org/10.1163/157254306776525717.
Full textAbstract:
AbstractThe examples of Old Testament prophets like Amos show that the call to prophecy is a life changing experience. This paper demonstrates that by looking at the 'birth' of Andrew Wutawunashe as a prophet. It opens with a brief history of the life of Wutawunashe showing how he was 'called' from pursuing university education to founding the Family of God church. It then discusses the possible reasons that led Wutawunashe to break from the Reformed Church in Zimbabwe. Although several reasons are suggested it is concluded that chief among them was his claim to prophetic inspiration.
26
Demichelis, Marco. "The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue." Religions 12, no. 1 (December 23, 2020): 4. http://dx.doi.org/10.3390/rel12010004.
Full textAbstract:
“Muhammad is not the father of any one of your men; he is God’s messenger and the Seal of the Prophets: God knows everything.” (33:40). The deconstruction of the concept of “the Seal of the Prophets” through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense “the Seal of the Prophets”, the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that “the Seal of the Prophets” assumed in the Qur’anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic–Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.
27
Kim, Daewook. "The Old Prophet’s Deceit, Jeroboam’s Golden Calves and the Disobedience of the Man of God (1 Kgs 12:25-13:34)." Vetus Testamentum 69, no. 3 (July 8, 2019): 490–97. http://dx.doi.org/10.1163/15685330-12341360.
Full textAbstract:
AbstractThis paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.
28
Balogh, Csaba. "Isaiah’s Prophetic Instruction and the Disciples in Isaiah 8:16." Vetus Testamentum 63, no. 1 (2013): 1–18. http://dx.doi.org/10.1163/15685330-12341093.
Full textAbstract:
Abstract Isa 8:16 is considered a key reference regarding the formation of the book of Isaiah and the role of prophetic disciples in this process. This article argues, however, that originally this verse had a more limited significance. The instruction to which v. 16 refers is to be identified with vv. 12-15 rather than an early ‘book’ of Isaiah. The expression ‘the instructed ones’ (of YHWH rather than the prophet) is applied to the prophet’s audience. This term reflects Isaiah’s characteristic view of prophesying as an act of instruction and prophecy as a form of teaching, and it does not presuppose the existence of any prophetic school. The view that sealing the instruction would allude to preserving prophetic teaching for the posterity is discounted here in favour of understanding the symbolic act as a metaphor from the legal sphere refering to authentication, with no inherent temporal significance.
29
Grey, Jacqueline. "Female Prophetic Traditions in the Old Testament." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 70–82. http://dx.doi.org/10.1163/17455251-bja10013.
Full textAbstract:
Abstract This article explores the tradition of female prophets in the Old Testament utilizing Isaiah’s woman (Isa. 8.1-4) as a case study. First, it discusses the general evidence for a female prophetic tradition in the Old Testament, locating it in the broader ancient Near East context. It then focuses on examples of women prophets within the Old Testament to demonstrate the role of female prophets in shaping national life and politics despite the gender limitations of women in ancient Israelite society. Following this broader discussion, a case study of Isaiah’s wife is presented to explore her function and role as a prophet. In particular, the role of hannevi’ah as a possible mother within the prophetic guild is examined. Finally, the implications for the Pentecostal community are considered, focusing on retrieving the role of prophetic mothers to function alongside prophetic fathers.
30
Robbins, Keith. "On Prophecy and Politics: Some Pragmatic Reflections." Studies in Church History. Subsidia 7 (1990): 281–96. http://dx.doi.org/10.1017/s0143045900001435.
Full textAbstract:
Prophecy is inescapably controversial; tension is always in the air. Prophetic utterance, no doubt properly, is apt to make many historians irritable and uncomfortable. Preoccupied with the past, the last thing they want to be saddled with is any responsibility for discerning the future or even seeking to make sense of the present. When Hugh Trevor-Roper, as he then was, attacked the writings of Arnold Toynbee in a savage article in Encounter in 1957, the gravamen of his charge was that Toynbee was not a historian at all, but a prophet, and, for good measure, a false one at that. Decent historians should not bother with the ten volumes of A Study of History because they were not history. The charges, in detail, may well have been justified, but the asperity went deeper. The caste of mind of historians, if they were truly professional, should make ‘prophetic history’ an impossibility. Prophets were indifferent to ‘facts’, or cavalier in their treatment of them, in pursuit of a grand vision. Historians, on the other hand, were obsessively fussy about details and were relatively unconcerned about grand theory. Indeed, historiography had ‘come of age’ precisely to the extent that it emancipated itself from prophecy.
31
Akagi, Kai. "Not the Prophet like Moses, but the One of Whom the Prophets Spoke." Novum Testamentum 64, no. 4 (September 9, 2022): 432–49. http://dx.doi.org/10.1163/15685365-bja10028.
Full textAbstract:
Abstract The dominant interpretation of Acts 3:22 and 7:37 understands Deut 18:15, 18–19 to be applied to Jesus so as to identify him as an anticipated, individual “prophet like Moses.” Interpreting these verses instead as understanding Deut 18 as a general reference to prophets, however, provides a smoother reading that aligns with the Lukan theme of the prophetic anticipation of Jesus as the messiah. Other literature does not provide decisive support that Deut 18 would be interpreted as prophesying an individual. Jesus is not the prophet like Moses, but rather the one of whom Moses and the prophets spoke.
32
Gunawan, Yehuda Indra, and Herman Pakiding. "“MOPHETH” - TINDAKAN PROFETIS MAKNA SIMBOLIS Dan Relevansinya Bagi Gereja Masa Kini." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 16–25. http://dx.doi.org/10.37465/shiftkey.v10i1.71.
Full textAbstract:
Symbolic prophetic action is one method of delivering God's message to His people by means of the prophet. It can be used as a social and theological criticism, which brings a good change in Israelites’ life. Hoped that this research can answer the question which is relevant to the symbolic prophetic action carried out by the Old Testament prophets for the church today. Socio-religious questions used to describe classical to modern social theories. The "trinity of sociology" form the basis in taking action to prevent symbolic prophetic actions. The results show that some of the symbolic prophetic actions that quote the word "mopheth" are the prophets themselves who become "omens" coming to God's judgment on Israel for rebellion to visit God.
33
Boland, Tom, and Paul Clogher. "A genealogy of critique: From parrhesia to prophecy." Critical Research on Religion 5, no. 2 (February 10, 2017): 116–32. http://dx.doi.org/10.1177/2050303217690896.
Full textAbstract:
This article addresses contemporary concerns about critique through an interpretation of the “writing prophets.” This approach draws on Foucauldian genealogy and suggests that alongside Greek parrhesia, Old Testament prophecy is a key forerunner of contemporary critical discourses. Our analysis draws upon Weber’s interpretative historical sociology and Gadamerian hermeneutics but shifts the emphasis from charisma to critique, through a direct engagement with prophetic texts. In particular, prophetic discourse claims to reveal injustice and idolatry and speaks from a position of transcendence within immanent historical moments. Prophets position their own era as a moment of crisis, and themselves as liminal figures, opposed to the delusion of others and “false prophets” which resonates with contemporary conceptions of “ideology.” Rather than focusing on historical individuals, we approach prophecy as a discourse, multiple and hybrid, discontinuous, and contradictory, yet constituting a distinctive precursor which informs contemporary critique.
34
Mirza, Younus Y. "The Islamic Mary: Between Prophecy and Orthodoxy." Journal of Qur'anic Studies 23, no. 3 (October 2021): 70–102. http://dx.doi.org/10.3366/jqs.2021.0479.
Full textAbstract:
This article traces the medieval debate over the potential prophecy of the Islamic Mary (or Maryam). The debate is initiated by the Andalusian exegete and scholar Ibn Ḥazm (d. 456/1064) who argues that women, most importantly Mary, could be prophets because they were spoken to directly by God or His messengers. The argument is continued by al-Qurṭūbī (d. 671/1273), who makes a special case for Mary’s prophecy because the angel Gabriel is believed to have come close to her and ‘breathed’ his spirit into her. Mary is, furthermore, he asserts, one of the greatest prophets because she accepted God’s will without any question or scepticism. However, the argument that Mary was a prophet was refuted by the Damascene exegete Ibn Kathīr (d. 774/1373), who argued that Mary was not a prophet but rather truthful and righteous ( ṣiddīqa) according to the Qur’an. He bases his position on the fact that the Qur’an does not term any woman a prophet, and that she did not follow the path of those named as prophets, who called their people to a particular mission and cause. Ibn Kathīr’s argument eventually won the day as his tafsīr has become, in modern times, the most widespread and popular of all Qur’an commentaries.
35
Menzies, Robert. "Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church." Journal of Pentecostal Theology 22, no. 1 (2013): 17–25. http://dx.doi.org/10.1163/17455251-02201004.
Full textAbstract:
Menzies acknowledges Johnson’s ability to creatively organize and summarize Luke’s powerful message. He also affirms Johnson’s overall emphasis: Luke does call the church to follow in the footsteps of the Prophet-like-Moses. However, Menzies argues that Johnson’s vision for the contemporary church as a prophetic community is too restricted, too quiet, and too rational. It is too restricted in that Johnson suggests that only a select group are called to take up the prophetic mantle. Menzies maintains that for Luke, the church is not simply a prophetic community; rather, it is to be a community of prophets. Johnson’s vision is too quiet in that he tends to stress the ethical teaching of Jesus and downplays the call to bear verbal witness. But, for Luke, bold witness is the key manifestation of the Spirit’s inspiration and this theme dominates his narrative. Finally, Johnson’s vision is too rational in that he fails to take seriously the narrative of Acts as a model for the contemporary church. Thus, his prophetic vision for the contemporary church largely ignores ‘visions and dreams’, ‘inspired witness’, and ‘signs and wonders’, three key elements of Joel’s prophecy as quoted by Peter on the day of Pentecost (Acts 2.17-21).
36
Valentine, S. R. "Prophecy after the Prophet, albeit lesser prophets? The Ahmadiyya Jama’at in Pakistan." Contemporary Islam 8, no. 2 (February 20, 2014): 99–113. http://dx.doi.org/10.1007/s11562-014-0293-z.
Full text
37
Awojobi, Peter Olanrewaju. "The ministry of Moses Orimolade and the prophetic tradition of Israel: An ecclesio-historical study." Asεmka: A Bilingual Literary Journal of University of Cape Coast, no. 11 (December 1, 2021): 48–63. http://dx.doi.org/10.47963/asmka.vi11.434.
Full textAbstract:
The phenomenon of religious ecstasy has been the focus of scholarly investigations and debate for centuries. Israel was believed to have gotten her culture, values and religion from Yahweh through prophetic oracles. The Israelites were warned many time by Yahweh and the prophets to distant themselves from her neighbours and their gods. However, some scholars claimed that Israel borrowed ecstatic prophecy from her neighbours. The thrust of this paper is to investigate the origin, and the place of ecstatic prophecy in ancient Israel and its reflections in Moses Orimolade’s prophetic ministry in Nigeria. Historical method was used for the research. It uses historicity and ecclesiology as conceptual framework to contend that Israel’s prophetic tradition started before Israel settled in Canaan where she interacted with other nations. While it cannot be disputed that Israel must have been influenced by the culture of its neighbours, there were some elements in the religion that were peculiar to Israel. The study concludes that Israelite prophetic heritage cannot be compared with the divination in ancient Near East. There exist a parallel between ecstatic prophetic ministry in ancient Israel and Moses Orimolade prophetic ministry in Nigeria. The Cherubim & Seraphim (C&S) church established by Orimolade grew through the instrumentality of ecstatic prophecy. The paper recommends that contemporary Prophets in Nigeria and beyond must strive to fulfill divine mandate received by them at all cost..
38
Graybill, Rhiannon. "Masculinity, Materiality, and the Body of Moses." biblical interpretation 23, no. 4-5 (November 2, 2015): 518–40. http://dx.doi.org/10.1163/15685152-00230a01.
Full textAbstract:
The body of the prophet Moses is a site of persistent difficulty. To be sure, at birth, Moses’ body is singled out and described as “good”; at death, his eyesight and vigor alike remain undiminished. But between these two moments, the text is filled with references to Moses’ bodily problems, including a “heavy tongue and impure lips” that threaten his prophetic mission and a glowing face that terrifies the Israelite people. Moses’ body is likewise thematized in the battle against Amalek, the prophet’s affliction with “scale disease” or leprosy, and above all the famous “bridegroom of blood” incident (Exod. 4:24–26). Taken together, these incidents offer a pattern of bodily difficulty and material alterity. Moses’ experience of corporeality exposes the demands that prophecy places upon the body. In particular, prophecy displaces hegemonic masculinity and normative practices of male embodiment. Moses represents an alternate “Mosaic masculinity,” organized around an open, fluid, and vulnerable male body.
39
Hayat, Dr Munazzah. "انسانی معاشرہ کے باہمی تعلقات پر مبنی مذہبی ہم آہنگی کے نبوی اصول." rahatulquloob 3, no. 2(2) (December 10, 2019): 136–50. http://dx.doi.org/10.51411/rahat.3.2(2).2019.210.
Full textAbstract:
All the teachings revealed in the preceding Holy books before Holy Prophet assumed prophethood were elaborated by the Prophet’s lifestyle. Prophet’s (SAW) Sunnah is a living interpretation for all the good deeds inscribed in the Holy books.Ethics is the core belief that was common among all the religions. Therefore, it is not surprising that all the prophets, including the first Prophet Hazrat Adam till the seal of prophets, Prophet Muhammad, preached truth ,justice, and equality.In the present day, arrogance, income inequality, social categorizations, violence and intolerance are the main reasons for the downfall of a society.Prophet Muhammad advised against haughtiness and arrogance from his time. He preached equality and also forbade arrogance while also stating that divisions among the humans should be minimizes in order to maintain peace. In the present day, religious violence and intolerance is the reason for corruption and dissension. During his lifetime when the Muslim community was formed, Prophet demonstrated that for a peaceful society, it was extremely essential to be receptive, tolerant and generous towards Non-Muslims while also giving the non-Muslims the freedom to practice their own religions freely.The following article analyses the basic factors that play an important role in the formation of a peaceful and harmonious society in the light of Seert un Nabi.
40
_, Sulistiawati tia, and Danial Hilmi. "EDUCATION MANAGEMENT PERSPECTIVES PROPHET IBRAHIM." (الطموحات ) EL-THUMUHAT 2, no. 1 (April 23, 2020): 14–24. http://dx.doi.org/10.25299/elthumuhat.2019.vol2(1).4508.
Full textAbstract:
It is important to emulate the education management perspectives prophet Ibrahim, where management of education has existed since the time of the prophets and the nature of management has existed and has grown naturally since the existence of this life. We first learned management from the time of the Prophet Adam to the time of the Prophet Muhammad. Here researchers focus more on the education management perspectives prophet Ibrahim. As mentioned in the Qur’an, it is emphatic that God established the Prophet Ibrahim with the nickname as "Father of the Prophets" which is a role model for Muslims to navigate life in this world. On the other hand prophetic management is a management model that is encouraged by the values of the Qur'an and the values exemplified by the Prophet directly. In fact, the elements of management have been described in the Qur'an through symbols such as the caliph, and also the hadith of the Prophet. One of them is the self-image of the Prophet Ibrahim through the nature of: honesty, trustworthy, truth, delivery of intelligence, compassion, patience, example, and democracy. So it should be from us to follow every step of his journey.
41
Kõiva, Mare. "Estonian Prophets of the Twentieth Century." Yearbook of Balkan and Baltic Studies 4 (December 2021): 269–97. http://dx.doi.org/10.7592/ybbs4.11.
Full textAbstract:
Compared to famous Estonian prophets of the eighteenth and ninteteenth centuries who have left a deep mark on culture, prophets of the twentieth century have received less attention. This paper accordingly examines four prophets of the twentieth century: Aleksander Toom (Habakkuk II), Aleksei Aav (Seiu, Orthodox), Karl Reits (market place prophet, Protestant) and Priscilla Mändmets (1939-2003, global prophet, Protestant). Three of them belonged to the Brethrens congregation, while the fourth, Aleksei Aav, was Orthdox. The paper explores how upheavals in political and social life, including secularization, influenced these prophets, as well as the events in their lives that led them to become prophets. Among the main features of their activities, such as healing diseases through prayer, in our cases disseminating visions and the word of God, making doomsday predictions and predicting national or international disasters were the most important. The prophets were all literary prophets who prophesise in writing, they used to alternate between oral and written prophecy. An interesting aspect is the visions and their explanation by means of biblical passages, or the use of these passages in daily dialogues with other people.
42
Müller, Ulrich B. "Frühchristliche Prophetie und die Johannesoffenbarung." Novum Testamentum 56, no. 2 (March 18, 2014): 174–95. http://dx.doi.org/10.1163/15685365-12341464.
Full textAbstract:
AbstractThe book of Revelation is a prophetic work written by an author who understands himself as similar to those Christian prophets about whom the apostle Paul writes in 1 Cor 14. Besides this fact John uses prophetic idioms which call to mind Old Testament prophecy (for example Rev 2:22-23; 2:10; 3:9).
43
Feisal, Abdul-Rauf. "Can We Become Walking Qurans?" Illuminatio 2, no. 1 (May 17, 2021): 302–18. http://dx.doi.org/10.52510/sia.v2i1.24.
Full textAbstract:
As Muslims, we are taught that we are to follow the Prophet’s Sunnah, his precedent and praxis. The first steps we learn on how to do this is to pray as he did, give the zakāh as generously as he did, fast as he did, perform ḥajj and ʿumrah as he did; that is, by performing the rituals of the faith.
Clearly, following the Prophetic Sunnah involves more than just the physical performance of our rituals. Achieving excellence in following the Prophetic Sunnah was something that the early Muslims sought to achieve. It is revealed in the ḥadīth of a tābiʿī (a person of the generation after the Prophet’s generation who was either too young when the Prophet died or born just after his
death) who, wanting to know more about how the Prophet was like, went to his widow Aisha and asked her. Her response was that the Prophet was effectively a ‘Walking Quran.’
44
Chitando, Ezra, and Kudzai Biri. "WALTER MAGAYA’S PROPHETIC HEALING AND DELIVERANCE (PHD) MINISTRIES AND PENTECOSTALISM IN ZIMBABWE: A PRELIMINARY STUDY WITH PARTICULAR REFERENCE TO ECUMENISM." Studia Historiae Ecclesiasticae 42, no. 2 (November 25, 2016): 73–86. http://dx.doi.org/10.25159/2412-4265/829.
Full textAbstract:
At the time of writing, Zimbabwe was in the midst of an intriguing expansion of the Pentecostal prophetic sector. There had been a notable increase in the number of predominantly young men exercising the gift of prophecy, healing and deliverance since 2009. After Prophets Emmanuel Makandiwa and Uebert Angel had captured the national imagination, Prophet Walter Magaya entered the scene with gusto. His Prophetic Healing and Deliverance (PHD) Ministries threatened to overshadow his “fellow workers in God’s vineyard”. In this article, we locate Magaya’s PHD Ministries within the broader context of the post-2008 Pentecostal prophetic movement. We describe PHD Ministries, paying attention to the religious, socio-economic and political context in Zimbabwe. We draw attention to the ecumenism that is emerging within the prophetic and healing sectors of Zimbabwean Pentecostalism. Overall, we argue that this is a phenomenon that demands serious scholarly attention. The focus on Walter Magaya’s PHD Ministries is motivated by the fact that it has attracted thousands of people at its weekly Sunday services in Waterfalls, Harare, Zimbabwe. Further, in 2015, Magaya took his brand of Pentecostalism to Botswana and South Africa. This article addresses the theme of ecumenism to question the dominant narrative that places emphasis on tension, rivalry and competition within Zimbabwean Pentecostalism. It analyses how Magaya deploys it to deflect attention from himself and to project a more progressive view of himself.
45
Schellenberg, Annette. "An Anti-Prophet among the Prophets? On the Relationship of Jonah to Prophecy." Journal for the Study of the Old Testament 39, no. 3 (March 2015): 353–71. http://dx.doi.org/10.1177/0309089215577593.
Full text
46
Pamungkas, Oktri, Shifa Diarsi, and Muhammad Supandi. "Model Kepemimpinan Profetik KH. Ahmad Dahlan dalam Pendidikan Islam." MASALIQ 1, no. 3 (November 15, 2021): 87–103. http://dx.doi.org/10.58578/masaliq.v1i3.50.
Full textAbstract:
Ahmad Dahlan is one of the figures who brought changes in Islamic education to a better direction. Of course, this success cannot be separated from his leadership model which makes the Prophet Muhammad his role model in becoming a leader. He internalizes prophetic leadership in his thoughts and actions. Prophetic leadership is a leadership paradigm that refers to the concept of leadership of the prophets. This study uses a literature review method to discuss the idea of prophetic leadership in terms of humanization, liberation, and transcendence of the KH figure. Ahmad Dahlan in Islamic Education.
47
Al-Mahmoud, Maha. "The Prophetic Hospitality of Delegations: Its Organizations and Etiquettes." Journal of Umm Al-Qura University for Social Sciences 14, no. 2 (June 15, 2022): 18–34. http://dx.doi.org/10.54940/ss78496256.
Full textAbstract:
This study focuses on prophetic hospitality as a lofty morality and a lofty prophetic method. Where it appears through this study that the deep harmony and compatibility between the Islamic religion brought by the Prophet and his practical and applied morals with which he dealt with his guests coming to him, from Arab and non-Arab tribes. Because of the importance of this topic, this study included the organizations and traditions of the prophetic hospitality for delegations historically through the texts written by the biography of the Prophet and the translations. The study included several sections, which included the following: A statement explaining the concept of hospitality and its meaning, the importance of hospitality in Islamic legislation, and how this morality was present in the life of the Prophet before and after the mission. The study shows how the Prophet’s arrangements were in hosting the coming delegations to announce their conversion to Islam, and the most prominent traditions in which the Prophet dealt with these guests.
48
Moore, Rickie. "The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah." Journal of Pentecostal Theology 15, no. 2 (2007): 155–72. http://dx.doi.org/10.1177/0966736907076334.
Full textAbstract:
AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.
49
Hoseini-Pour, Seyed Mohammad, and Mohammad Movahedian Attar. "A study of the Qur’anic Mutashābihat of the Surah Yūnus." International Journal of Multicultural and Multireligious Understanding 8, no. 12 (December 11, 2021): 320. http://dx.doi.org/10.18415/ijmmu.v8i12.1722.
Full textAbstract:
One of the Mutashābihatbetween the stories of the prophets (PBUH) is the reasons for the departure of Prophet Yūnus(AS) from his people in the Holy Qur'an, among which there are two main views: First, it is due to misdiagnosis and violation of divine rights; and secondly, he considers it completely acceptable and in line with his divine missions. In this article, we have tried to explain the Mutashābihat (i.e. similarities) about Prophet Yūnus in a descriptive and analytical way, as well as in a critical approach. To do this, we first examined the Muḥkamatof the prophets in the Qur'an, and then the specific Muḥkamat of Prophet Yūnus. The Muḥkamat discussed in the context of the verses in question were also analyzed. As a result, it has been proven that, contrary to what most people think of Prophet Yūnus as a sin or abandonment of the better act in the outrageous departure of his people and his affliction as a result, his anger and his optimistic view was praiseworthy, and what happened to him at sea has been a divine affliction and a ground for his promotion. But his confession to oppression was an acknowledgment of the inherent poverty toward God and a reference to his previous worships and that he wished he had performed such acts of worship in his past life. God's command to the Last Prophet not to be like Prophet Yūnus is to show the superiority of the Last Prophet’s position over other great prophets, and it is never a sarcasm to Prophet Yūnus.
50
Graybill, Rhiannon. "When Bodies Meet: Fraught Companionship and Entangled Embodiment in Jeremiah 36." Journal of the American Academy of Religion 86, no. 4 (August 29, 2018): 1046–71. http://dx.doi.org/10.1093/jaarel/lfy023.
Full textAbstract:
Abstract This paper uses Donna Haraway’s theoretical work on “companion species” to offer a new perspective on the mutually implicated bodies in chapter 36 of the biblical book of Jeremiah. Jeremiah 36 narrates the prophet’s dictation of a scroll to his scribe, Baruch; the scroll is subsequently read aloud, destroyed, and recreated. Though the story is filled with prophets, scribes, secretaries, and a furious king, it is fundamentally the story of a scroll, and of a scroll as body. This paper treats the scroll-body as companion species, foregrounding relations of entanglement and significant otherness. Haraway’s theorization of interdependence, conflict, and co-becoming offers a new model for understanding the individual and compounded bodies of prophet, scribe, king, and nation. The paper experiments in (fraught) companionship and mutual embodiment, offering an alternate framework for imagining the body in and of prophecy. This reading opens new ways of thinking across bodies, texts, and traditions.