Divine Teachings Research Articles

Appropriate age prediction of marriage: Numerology

There are three main ritual baths in a human life of any religion or any country, i.e. Birth Bath, Marriage Bath and Death Bath. The bath of Birth and Death is a natural and being happened at the time, when the native is not conscious, but Marriage Bath is a very important role in a human life to increase the family accordingly in the presence of native’s consciousness, which must be taken according to divine instruction i.e. Horoscope or Numeroscope etc. but what is the “Appropriate Age of Marriage”? It is a very common question of native in his/ her life. Divine Science of Numbers, Numerology can help in this to get a logical answer

Great Saying اِنَّمَا بُعِثتُ مُعَلِمًاand Status of Teachers in Muslim Countries: A Comparative Study of Past and Present for Future Improvement

The Divine teachings of Islam are proved as reliable and eternal by advanced scientific researches. The first revelation of Islam is logically asserted the importance of knowledge acquisition. Prophet Muhammad PBUH proud to be a teacher rather than to be the Last Prophet, Mercy for all Universes, only Returner of heavens, First Governor of Islamic State or Ever Conqueror of Wars, etc. Islam said that there is no any distinction among human beings on the basis of being an Arab or a non-Arab, not on black or white skin color, not due to the status of tribe but a scholar has a great potential of knowledge. It can be proved through the study of history that whenever a society gave a high status to their scholars and teachers, it got respectably high status among the other nations of the world. This phenomenon is also ascertained accurate among the present societies of the world again. This article revolves around the evidences of best days of Muslims till present downfall and the status of teachers in those & present Muslim societies. Resultantly, it is concluded that if any country give high status to their teachers, it will achieve the high status among the world.

Leadership flaws in 2 Samuel 11: lessons for African leaders

Flaws in leadership are as old as man but in contrast to Divine purpose for humanity. The good intention of the Creator was for human Beings to lead and enjoy all creatures on earth, but human deviation from Divine instruction flawed that leadership mandate and ushered suffering to human race. Similarly, the high rate of moral decadence, insecurity, insurgency, poverty, and political instability in Africa have recently gained global attention and shock, considering the wealth of human and natural resources endowed. Scholars had blamed African leaders for underdevelopment due to corruption whereas inadequate effort had been exacted on theological lessons from the Old Testament to salvage Africa from the menace. This paper employed a historical-critical method to examine the leadership flaws in 2 Samuel 11, and apply same to African context, with the aim of elucidating the causes and effects of leadership failures in governance. The paper discovered that leadership flaws are not spontaneous but evolve from untamed sporadic dispositions of inward indiscipline that manifest in form of lust, hypocrisy, conspiracy, assassination, promiscuity, hubris, cupidity and other social vices. The attitude of African leaders, in recent times, have hampered the democratic process in governance thereby giving room to ethnic divisions, imposition pattern of leadership selection process, inequitable resource control, economic backwardness and mediocrity in education amongst others. This paper therefore recommended self-discipline, fear of God, dialogue, equitable resource control, religious reproof, empathy, checks and balances for the minimization of leadership fallibilities and maximization of good governance in African Society.
 Keywords: Leadership, Flaws, Africa, Lessons

The Story of the Torah from the Perspective of the Qur'an and History

The history of the Bible implies that the Torah has been formed and distorted over time. The Qur'an also confirms this issue. The Holy Qur'an, in addition to introducing the Jews as the People of the Book, uses the word "Torah" eighteen times, "which is a collection of divine teachings bestowed on Prophet Moses." On the one hand, the Holy Qur'an acknowledges and affirms it, and on the other hand, it attributes distortion to this book and introduces the Torah as one of the books that has been distorted throughout history, however, the holy Qur’an considers the part of the Torah that has been preserved to contain the teachings of God and can be acknowledged in general, and considers it a means of guiding the Jewish people and advises them to refer to it. The collection of information in this writing is library-based and their processing is descriptive-analytical. This article seeks to prove the view that the current Torah, with its various versions, has been disappeared in the ups and downs of the times, and that what exists is a very blurred and inconsistent face of the original version, and the Holy Qur'an confirms this.

Explanation and Analysis of Localization Approaches of Academic Humanities Curriculum From the perspective of Iranian Education

In recent years, the evolution of education and curriculum has been one of the most important topics in educational circles. This implies that programs implemented in education for various reasons have not fully achieved the goals set. One of reasons for this is to “disregard localization in curriculum”. Curriculum studies are among disciplines that can play an important role in influencing humanities curriculum planning process. But lack of a suitable indigenous curriculum template has made it increasingly reliant on foreign sources and imported and translated terms are used in abundance that has been led to little attention to customs, culture, social, economic and political conditions of society. Although Iranian culture and civilization originates from the fullest range of divine teachings, the educational system has failed to provide an appropriate educational model that is appropriate to cultural conditions throughout the country. A descriptive-analytical approach has been used to answer this question. The findings suggest that in order to change the humanities curriculum into an academic system, the curriculum needs to benefit from its rich Iranian culture and civilization in addition to applying the experiences of other countries and even goes a step further and introduce to the world a pattern arising from Iranian culture and civilization.

Inter-Faith Harmony and Contemporary Demands: An Analytical Study in the Light of Divine Teachings

Inter-Faith Harmony and Contemporary Demands: An Analytical Study in the Light of Divine Teachings
 بین المذاہب ہم آہنگی اور عصر ی تقاضے : الہامی تعلیمات کی روشنی میں تجزیاتی مطالعہ
 Abstract
 Over the course of time and with the rapid increase in human population need for mutual relations become crucial. Resultantly on behalf of this closeness, separation, anti-standpoints and comparisons also emerged. As the time passed by hatred and hypocrisy and other social vices spread on large scale. Thus human society was waiting for such liberator who may lead and work for the betterment of this society. With the dawn of Islamic civilization all such issues were not only resolved but also provided with a model for containing the difference of opinion and multiple traditions under its unique worldview. Islamic History presents itself as a model where the minorities were provided with the opportunities of participating in political, social, educational and collective affairs. Thus in a society where tyranny, injustice, un-forbearance, religious intensity, terrorism and the activities of violating the human rights were very common, were substituted by the Islamic ideal of forbearance. It is argued here that the solution of all these issues was only in religion contrary to what is being claimed about an idea of social harmony where religion is not given its due position. Today it’s our dire need to develop a sense of harmony, modesty, affection and peacefulness among the masses of various religions of Pakistani society. It is further argued that for this very noble cause all the religious scholars and their followers can come forward playing their pertinent role.
 Keywords: Interfaith harmony, present era, divine books, religious personalities, Peace

Teaching the Faith in Early Christianity: Divine and Human Agency

Abstract The present paper investigates the relationship between divine and human agency in teaching the Christian faith. While Christian education actually was conveyed by human beings (apostles, teachers, catechists, bishops), many authors claimed that the one and only teacher of Christianity is Jesus Christ, referring to Matt 23:8-9. By examining texts from the 2nd to the 5th century, different configurations of divine and human teaching are identified and discussed. The paper thereby highlights a crucial tension in Early and Late Antique Christianity relating to the possibilities and limitations of communicating the faith.

FAULT-FREE ECONOMICS: PROPHETIC PERSPECTIVES

Allah commanded the Prophet Muhammad (ﷺ) to inform the people in the following way: O' my people, do you see whether I am on the (right) reason from my Lord Who provided me with the best subsistence, and I only intend to reform as far as possible, and whatever my capacities are, they are from Allah upon whom I have trust and revert to Him (for guidance and help.) In this verse, the Qur'an has given the words that Hazrat Shoaib (A.S) used for the reformation of his nation. This also makes obvious the fact that the primary objective of the advent of Messengers has been the reformation of society. This great reformatory work was performed from Hazrat Adam (A.S.) up till Hazrat Isa according to the prevalent situation of their times. But after these holy personalities, their followers tampered with their teachings. Subsequently a personality was sent (by Allah) who in the light of the divine teachings pledged to reform not only his own people but the whole world. This holy man was Hazrat Muhammad (ﷺ) who came to this world fourteen hundred and sixty years ago as Mercy for All the Worlds By virtue of his magnanimity, he turned the darkness of the world into light. He reformed the society, uprooting all the evils of the human society, in such a manner that this society, corrupt for centuries, instantly turned into one that became exemplary for future generations. In other words, he, Muhammad (p.b.u.h) reformed the worst society of the world successfully, effectively and in a very short period of time.

اسلامی ریاست کا اوّلین سیاسی منظر نامہ اور اس کے مبادی اُصول

Though the initial conception of an Islamic state begins with the life of the Prophet (PBUH) in Mecca, yet its formal structure surfaced in Medina. In Mecca, the Prophet’s (PBUH) wide-ranging communication endeavors showcase the society reflecting the basic concept of an Islamic state. The overarching principles, concepts, and views show that the Prophet (PBUH) wanted a society which could allow masses to live their lives as per the divine principles, teachings, and guidance. Likewise, the first communications of the Prophet (PBUH) in Mecca portray some basic and fundamental steps towards the establishment of an Islamic state. For instance, the Prophet (PBUH) mentioned that He was the messenger of God, He was the warner, and was sent by God to invite the masses towards a religion that claimed the predominant welfare of the humanity. Nevertheless, one may not consider the Meccan life of the Prophet (PBUH) providing the fundamental structure of a state because the contemporary conditions of Mecca at that time were not favorable for the Prophet (PBUH). For instance, the Prophet (PBUH) was being tortured and was forced to stop preaching of Islam. He (PBUH) was stranded in the She’eb-Abi-Talib for three years and was also forced to migrate three times. This means that even after the proclamations of the basic principles, concepts, and teachings, Islamic state could not establish its roots in the Meccan society and thus the fundamental picture of the state surfaced in the Medinan society. In this paper, the authors discuss the initial political scenarios of the Islamic state in terms of where and how it surfaced. While discussing the unique political scenarios of Mecca and Medina, the author’s claim that Medinan society was infect the initial foundation or birthplace of an Islamic state.

توہم پرستی کے اسباب و علاج کا جائزہ (تعلیمات نبوی ﷺکی روشنی میں)

Superstition is a social and human problem. Existence of superstitions cannot be ruled out in any human society. We find that not only Muslims, but also other people are subject to superstitions, anxiety and unrest. There is a dire need to review and analyze the religious factors and effects of Superstition, thence tell how Islam guides to get rid of it. Religion, and religious law are the basis of a Muslim society. Religions in its true spirit is but a way to demonstrate servitude to God. This is all about obedience. Religion is a transcendental and eternal set of divine instructions. It appears not only in the form of piety and recompense, but also it influences the inner self of human beings, hence it affects our actions, consciously or unconsciously. The basic objective of the Islamic teachings is character building and purification of souls to make a pious man. Only this type of human can be free from the negative cults, superstitions and anxiety produced by the modern age, only this human can be a true obedient servant of God. Superstitions are metaphysical interpretations of some physical phenomena. In the realm of metaphysics, the religion is the only authority. So we can cure the problem of superstition through the correct knowledge of the religion.

Job and his Wife as Exemplary Figures in the Preaching of John Chrysostom

Abstract This article surveys John Chrysostom’s preaching on the biblical figures of Job and his wife. Chrysostom’s exegesis is situated into two contexts: (1) his related interpretation of Adam and Eve in Genesis, and (2) his theology of adaptable divine pedagogy and practice of medico-philosophical psychagogy. This twofold contextualization enables us to see how Chrysostom deploys these figures in his preaching as a means of re-ordering gendered marital relationships within the late antique Christian household and cultivating an attentiveness to the methods of divine pedagogy. In the final section of the essay, we highlight two spheres of domestic activity in particular—mealtime and grieving—over which Chrysostom seeks to gain control through the ritualized internalization of the examples of Job and his wife.

Mysticism Of Barong And Rangda In Hindu Religion

<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>

Judaísmo: antigo e moderno. Observância majoritária ao direito talmúdico. Direitos humanos

Em premissa maior, o Judaísmo não envolve somente rituais, conhecimentos religiosos ou cerimoniais. A função é a de extrema compreensão na conduta de um sistema de vida em qualquer circunstância e situação de vida aos seus seguidores. A sua doutrina implica estudos da Thorah, o Livro das Leis judaicas, o qual estabelece minuciosamente as ações corretas a se realizar, enfatizando a crença de que a Fé é conquistada por intermédio dessas ações, extraídas da própria vontade encontrada no âmago do Espírito de cada indivíduo. O conjunto do Judaísmo está descrito nas Sagradas Escrituras; Livros que compõem a Bíblia Sagrada no “Velho Testamento”, divididos em três partes, a saber: a Lei (Thorah), os Profetas (Nebi’im) e os Escritos Sapienciais ou Hagiógrafos (Ketubin). Cumpre salientar que Thorah tem o significado original de instrução divina transmitida a um profeta ou sacerdote escolhidos, individualmente, pelo Criador-de-Todas-as-Coisas, tornando-se herança imbatível do Povo judeu: verdadeiro guia de vida; todavia, ensinamentos consistentes de preceitos, a palavra Thorah é invariavelmente traduzida como Lei. Por último, Thorah tem a denominação de Pentateuco, composta de cinco Livros, a saber: Gênesis, Êxodo, Levítico, Números e Deuteronômio e nela estão registrados os primeiros períodos da História de Israel, desde a libertação dos israelitas por Moisés da escravidão no Egito. A Thorah, segundo os rabinos, possui 613 preceitos, 248 mandamentos e 365 proibições, cujo conteúdo teria sido escrito por Moisés até 1225 a.C. Algumas Nações nasceram para brilhar – caso de Israel –, uma vez não se tratar de uma história qualquer, incluindo o legado deixado à Humanidade, por meio do Judaísmo – antigo e moderno –, perpetuado por um Povo, escolhido pelo Deus Único – os israelitas –, que eternamente deve ser narrada e repassada aos futuros homens deste pequeno e incrível planeta ... a nossa Casa! Premissa final: Talmude significa ensinamentos; trata-se de compilação literária, redigida em hebraico e aramaico que, por sua vez, reúne debates e discussões dos antigos rabinos acerca de vasta gama de questões religiosas e sociais, existindo em duas versões: Talmude Babilônico e Talmude Palestino, cuja observância é regida em tempos atuais do sistema jurídico israelense e pedra fundamental do Judaísmo rabínico, a exemplo dos Direitos Humanos, muito avançados na Israel moderna.

Pedagogi Ilahi

Discussion concerning how the Scriptures form the basis for growth in the spiritual life of believers figures quite centrally in the thought and theology of Origen of Alexandria (185-250 CE). Origen encourages every Christian to read the Scriptures for the purpose of fostering a refinement of the soul and for the shaping of a spiritual life within the believer’s own self, in order for them to continue in growth toward attaining perfect maturity of life that is to be found in their communion with Christ. To achieve that goal, Origen asserts, the reading of Scripture must be carried out within a framework of divine pedagogy.

Bisnis dalam Pandangan Islam

Business is a very important thing in the economy, Islam sees business as having to be done but must comply with the rules that have been regulated in Islam. This article aims to provide information to readers both students who are prospective entrepreneurs, prospective entrepreneurs / wati so they can understand in theory how they should and should be a businessman in accordance with Islamic teachings. And it is also hoped that this writing will become an enlightenment for traders and entrepreneurs. The research method used in this article is descriptive qualitative. The descriptive technique used is library research, which is data collection by conducting study studies of books, literature, notes, and reports that have to do with the problem being solved. This research also examines written sources such as scientific journals, reference books, literature, etc. related to research studies. And the results of this study are that there are some values that must be applied by business people in doing business including honesty, fairness, oneness. Honesty in business, honesty in production, honesty in selling, honesty in gaining profit. While the value in justice is fairness in business, justice in production, fairness in selling, justice in gaining profit. And the next value is the value of oneness, namely oneness in production, oneness in selling and oneness in gaining profit. There are also some behaviors in the business that have been regulated in Islam that must also be obeyed by Muslim businessmen, among others, first arranging intentions because business activities in Islam are not free from values, meaning they are bound by values derived from Divine teachings. The second makes aqeedah (tauhid) as the basis of business activities. Third, avoid usury in dirty transactions, and the fourth, do business with a conscience.

“It is right to keep the secret of a king” (Tobit 12:7)—the King’s secret as a metaphor for the mysterium Dei in Origen

Abstract The Mυστήριον raises interest through the tension between revealing and concealing. This is observable in the pagan myths as well as in biblical texts and in the works of theologians of the Alexandrine tradition. Paradigmatically Tobit 12:7 contains both elements—concealing and revealing: “It is right to keep the secret of a king, yet right to reveal and publish the works of God as they deserve” (Tob 12:7). Origen of Alexandria cites this verse in the context of his Commentary on the Epistle to the Romans and his apology Against Celsus. In spite of its bipolarity he focusses mainly on the first part of the verse as an argument for concealing the mystery from the less advanced readers. Concealing as well as revealing is part of a divine pedagogy, in Origen, however, always for the sake of human beings.

Reading tradition as pedagogy in Calvin and Augustine: the case of election

AbstractIn colloquial English the word ‘tradition’ tends to be understood as a noun referring to a more-or-less static set of propositions, often used to define the identity of the particular group that accepts them. This article seeks to challenge this convention by defending an older, more fluid sense oftraditiothat is not only found in but formative of a variety of major Christian theological sources. The argument draws especially on Jean Calvin, his preferred theological authority Augustine and briefly the New Testament itself, showing that each demonstrates a fundamental interest in Christian teaching as participation in divine pedagogy. Using the doctrine of election as a case study, I argue that this pedagogical framework evidences a dynamic conception oftraditioastradere, or a discourse on how human beings faithfully participate in what is properly a divine giving-and-receiving. This conception of tradition as pedagogy is commended for both its theological and its critical merit.

‘Raising Hope’ in Quran and psychology

This article, through a comparative study, aims at defining and analysing the concept of hope in the Quran versus psychology. The study defines common and differential grounds in the area, and suggests a proper approach for establishing and boosting hope in people based on the Quran’s lessons. One of the noticeable results of this study is that many of the techniques for creation and improvement of hope are already present in the Quran, and that there are many shared grounds between findings of civilisations and the Divine teachings. It was found that both psychology and the Quran both view hope as a rewarded patience along with action to achieve one’s goal, and both fields concur that knowing one’s goal and obstacles can preserve hope in man. Some differences were also found. In contrast to psychology, hope in the Quran is based on the goal behind human creation and in line with its perfection, whose sole basis would be faith in God. Also, in psychology the techniques proposed for hope improvement are individual for the most part, whereas the Quran aims at proposing behavioural approaches in societal scale in addition to individual solutions.

Beyond the Orientalist Divide: Hegel’s Gita

This paper closely examines Hegel’s Gita from the point of view of a theory of being and evaluates its consequences on his view of history and philosophy. Was there anything in the structure of a particular thought in the West in the nineteenth century, that reflected certain similarities with a particular thought in the East? The paper attempts to understand possibilities of a new line of enquiry, namely how much of the dialectic between two philosophies helps us to understand the inner dialectic within one philosophy, beyond Orientalism and contextualism, and enables us to read a work in question in its own right? Hegel’s larger enquiries and engagements with India suggest that they formed an essential part of his broader formulations on philosophy, world history, aesthetics, and religion, and of course logic. If for Hegel Spirit was to be fully itself, mediated by history and the understanding of freedom, then the analysis of Indian philosophy raised a problem intrinsic to West. Hegel’s long commentary on the Gita shows his struggle to engage with the distinctions between the ideas and images of the Gita and his own philosophy, including the question: was there any divine instruction, and any sense, in war and destruction. Hence, Hegel’s reflections on Indian philosophy raised the question of the purpose of philosophy itself.

From Divine Instruction to Human Invention: The Constitution of Indonesian Christian Young People’s Sexual Subjectivities through the Dominant Discourse of Sexual Morality

Based on a study of 22 young people aged 16–24 years old, this article examines the constitution of young Indonesian Christians’ sexual subjectivities through the dominant discourse of sexual morality. It is concerned with how this discourse has been drawn on and resisted as these young people become sexual subjects. I argue that the dominant discourse of sexual morality has positioned Indonesian young people within a binary of being either “moral” (maintaining heterosexual abstinence until marriage) or “immoral” (engaging in sex), to the extent that other ethical sexual relationships and pleasures become unthinkable. This article also provides evidence that the dominant discourse of sexual morality has been contested in the constitution of Indonesian Christian young people as sexual subjects. Three alternative ways in which participants resist the religious sexual moral codes imposed upon them are discussed, namely: casting off religion altogether, reinterpreting religious morality, and practising a double morality.