Name Of God Research Articles

Observation of a Most Phenomenal Computed Calligraphy in Quran

<span style="font-size: 10pt; font-family: 'Times New Roman','serif'; color: black; mso-bidi-font-size: 9.0pt; mso-fareast-font-family: 宋体; mso-themecolor: text1; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA;" lang="EN-US">Observation of a multifaceted mathematical-computational structure of Quran through analysis of its letter and word frequencies and important implications of such observations have been extensively explained and discussed in a recent article: </span><span style="font-size: 10pt; font-family: 'Times New Roman','serif'; color: black; mso-bidi-font-size: 8.0pt; mso-fareast-font-family: 宋体; mso-themecolor: text1; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA;" lang="EN-US">“Khodadoost B. (2015) The Computed Scripture: Exponentially Based Fourier Regulated Construct of Quran and its fundamentally important Consequences"</span><span style="font-size: 10pt; font-family: 'Times New Roman','serif'; color: black; mso-bidi-font-size: 9.0pt; mso-fareast-font-family: 宋体; mso-themecolor: text1; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA;" lang="EN-US">. In the present article we report observation of yet another facet of this mathematical structure of Quran which is a phenomenal "parametric name-printing”. This observation has been made through a systematic compute-plot algorithm which uses the given name and chapter frequencies of letters in Quran as its input and shows in the output, calligraphic printing in Arabic of the same name. Several names of God, Major Prophets, and even some physicists are shown to clearly manifest these calligraphic effects. Sensitivities of these observations to changes in letter frequencies in Quran are so high that increase or decrease of even one letter and only in one chapter of Quran can completely demolish the calligraphic effects. These astonishing observations not only are extremely important and interesting in their own right, but also point to an immensely complicated and intricate super-intelligent mathematical design of Quran and reinforce "Mathematically Fully constrained Writing" or MFCW identity of this scripture and its consequences, as have been explained in the above article.</span>

Review of Quiring, Bjôrn. 2014. Shakespeare’s Curse. The Aporias of Ritual Exclusion in Early Modern Royal Drama. London / New York, NY: Routledge. 266 pages. ISBN: 978–0– 415–51756–0

Review of Quiring, Bjorn. 2014. Shakespeare's Curse. The Aporias of Ritual Exclusion in Early Modern Royal Drama. London / New York, NY: Routledge. 266 pages. ISBN: 978-0- 415-51756-0.The book by Bjorn Quiring, Shakespeare's Curse. The Aporias of Ritual Exclusion in Early Modern Royal Drama, sets itself within the by-now flourishing critical production on Shakespeare and the law. It starts by trying to define and circumscribe the several meanings of 'curse', a term that basically indicates a reaction to a transgression. Dating back to the Bible, the curse indicated either an act of punishment by God or an appeal to God's justice. It implies a juridical order which has in some way been violated and which must be restored through the curse. In this perspective, the curse has a transcendental value: it is established as strictly connected to law, which it presupposes and determines at the same time.As the avenger, the curser appears to act in God's name: he acts as God's mouthpiece to reaffirm the law but, at the same time, he becomes blemished by the utterance. The curser shows his power in the utterance but is endangered by it: power and impotence are mixed in the act of cursing because the curse follows a ritual, but it also marks a of exception. Therefore, the curse is an ambiguous act that is an on the one hand, but is ritualized on the other hand, thus becoming a political act. Correctly, Quiring asserts that the curse can be set as a borderline: it is an individual act that operates onto a body politic.I agree with Quiring's connecting the curse to Schmitt's idea of the state of exception (1985; see also Agamben 2008) because it stems from a disruption of the law and aims at reinstituting the law itself. If equity acts as a supplement of the law, in the same way the curse represents the inside/outside of the law, because it codifies a transgression as a transgression, thus re-inscribing it into the legal system.These remarks can be connected to the theories concerning 'revenge' that come to the forefront in Elizabethan revenge plays. The revenger acts as God's arm, as he recreates the law that has somehow been violated by a murder, so the revenger must be considered as part of the juridical system. Microcosm and macrocosm can be reunited by the restoration of cosmic harmony through the punishment of the culprit. However, the revenger falls back into the sin of murder: he once again commits a crime, which blemishes his conscience. This is one of Hamlet's many doubts that prevent him from acting out the ghost's requests till the very last moment. This marks the liminal situation of the Elizabethan age, stressed by Quiring himself in the course of the volume. The age sets itself between two historical epochs and two juridical systems: the medieval one, which accepts private revenge, the revenge that marks the protection of one's family or clan; and the modern one, where justice is left in the hands of political authority. A patent example is Romeo and Juliet, where Romeo does not want to revenge Mercutio so as not to trigger a family feud, while Mercutio expects Romeo to revenge the insult to his family. The Prince in the text feels his authority baffled by this juridical 'mutiny' that is committed by his citizens, who do not respect political authority.The curse falls into a similar paradigm: the person who curses violates the Christological commandment to pardon offences or crimes, and to leave punishment in the hands of God (the supreme authority who should punish the culprit). Hence, from a transcendental perspective, the curser is blemished; but from a worldly perspective the curser helps carry out punishment, thus contributing to worldly justice. Quiring speaks of the paradoxical nature of the curse.What is particularly interesting is Quiring's connection of the curse to Schmitt's (1985) and Agamben's (2008) of exception, but the curse can also be an instrument of power in the hands of authority. …

Dzikir and Happiness: A Mental Health Study on An Indonesian Muslim Sufi Group

ABSTRACTDzikir is a ritual that is practiced by Muslims in which they pronounce the names of God repeatedly to stimulate enjoyment. This study examined the relationship between subjective well-being and dzikir intensity. Data were collected both by quantitative and qualitative methods. Instruments for quantitative data collection were The Satisfaction With Life Scale, Positive and Negative Affect Scales, and Dzikir Intensity Scale. Result showed that dzikir intensity is significantly correlated with subjective well-being (p < .01). This result is supported by qualitative data from interviews with members of the Sufi group.

Shift in the Status of Women Orators in India

A woman with a voice is by definition a strong woman. But the search to find that voice can be remarkably difficult. – Melinda Gates. It is a general notion that there are not many good women speakers. However, on careful scrutiny, one can find that there have been impactful and wonderful women speakers since time immemorial. The world history is a testimony to this fact. Undoubtedly in Hindu mythology ample respect is given to women consorts, people take the name of a Goddess before the name of God which is why people say Radha-Krishna, Sita-Ram, Gauri-Shankar etc. Importance of women can be seen in Mahabharata where Draupadi had an important role to play. Undoubtedly the power of women is quite known to all of us, how they manage and organize everything so well. In the day to day life also, a lot of attention is given to women in every field, many beautiful adjectives are used for describing them. They are the centre of attraction all the time. But it is very surprising that when the discussion on the topic of rhetoric is done only a had full of people are able to remember the names of the women orators. In this context, it is imperative to analyse the following questions: 1. Why do people not remember the names of any woman orator? 2. Are there lesser number of women speakers? 3. Is there gender inequality in this field? 4. Do we have more strong male orators than the female orators? 5. Is it because males are better speakers than females? 6. How different are men and women when it comes to speaking in public?

Wyzwania akulturacji. Na przykładzie Stunden der Andacht Fanny Neudy

The aim of the article is to present one of the works of Fanny Neuda – the Jewish writer living in the second half of the nineteenth century in Moravia and Vienna. Her work - Stunden der Andacht was the first prayer book for Jewish women written in German by a woman, which was published several times, mostly with the Gothic fonts, but partly also with Yiddish and Hebrew letters. Renouncement from prayers in Hebrew or Yiddish resulted, that authoress had to face the challenges of process of linguistic acculturation: not only choose (and change) the language and alphabet, but also translations of words not spoken openly in Jewish tradition (e.g. the name of God), or multimeanings Hebrew words. She preserved also the Hebrew names and dates of Jewish holidays. That illustrate the linguistic and religious diversity of German-speaking Jews. In addition, the prayers confirm the complex identity of Jews and the progress of liturgical reform and transformations of religious customs.

Kur ân ın Farklı Bir İ caz Vechi: Ayet Sonlarındaki Fezlekelerin Esmâ-i Hüsnâ yı İşaret Etmesi

Oz Bediuzzaman Said Nursi, Mucizât-i Kur’âniye Risalesi adini verdigi 25. Soz’de Kur’an’in kirk vecihle mucize oldugunu soylemis ve bu vecihleri cesitli orneklerle izah etmistir. Kirk vecihten onu, ayet sonlarindaki “fezleke”lerin Esmâ-i Husnâ’yi isaret etmesiyle ilgilidir. Fiilin genis olarak anlatilip ilgili ilahi ismin bu fiilden cikarilmasi, sanattan Sânia gidis, once Allah’a ait fiillerin genis sekilde anlatilmasi sonra ozetlenerek ilahi isimlerle iliskilendirilmesi, nizamdan Esmâ-i Husnâ’ya gidis, tegayyurden sabit hakikatlerin kaynagi olan esmâya gecis, kesretten vahdete gecis, zâhiri sebepten musebbib-i hakiki’ye gidis, dunyevi fiillerden âhiretteki fiillere gecis, cuz’i maksattan kulli maksada gidis ve kulun isyanini gosterip rahmete isaret eden ilâhi isimlere yonlendirme yapilmasi gibi yollarla Bediuzzaman ayet sonlarindaki fezlekelerde Allah’in cesitli isimlerine gidilebilecegini ispat etmistir. Bediuzzaman her seyde Esmâ-i Husnâ’ya bir yol bulmaya calistigi gibi Kur’an’in i’cazi konusunda da boyle bir yol bulmaya calismis ve bunu Kur’an’in i’caz vecihlerinden biri olarak gostermistir. Abstract Said Nursi stated in his treatise titled “The Miracles of The Qur’an” (The 25th Word) that there are forty miraculous aspects of the Qur’an and these aspects have been explained with various examples. One aspect is concerned with the indication of the summaries of the Beautiful Names at the end of each verse. Nursi explains, in an extensive fashion, the way various divine actions have been removed from the context of being divine names, proceeding from being genuine art to that of fraud and trickery. Nursi first proceeds by explaining the actions pertaining to God in a broad fashion and then summarises them in their form of association with divine names. Proceeding from the Beautiful Names, Nursi describes the names that are the source of firm and established truth and reality. He then discusses the abundance of unity, the means and origin of apparent and external causes, worldly actions and deeds and those of the Hereafter and the difference between particular and universal aims. Finally, Nursi has proved the various ways of reaching and apprehending God’s various names in the summaries at the end of various Qur’anic verses. Just as Bediuzzaman Said Nursi has worked to bring the Beautiful Names of God (and make them relevant) to all things; he has also brought this via the subject of the Qur'an's Miracles which Nursi has shown to comprise one great miracle.

'I am who I am': Deconstructing orphaned boys' references to God: An application of the post-foundational notion of practical theology

This article investigates and reflects on the religious and spiritual aspects inherent in the narratives of adolescent male orphans, affected by HIV and AIDS, poverty and fatherlessness, and more specifically on aspects which tell us about how these boys understand and experience the presence of God within their specific situations. In coming to such an understanding, this article focuses specifically on the various names attributed to God by the coresearchers and investigates the prominence through social construction behind these names and how it influences the coresearchers� experience of God amidst their unique circumstances. With the use of the perspectives of a post-foundational notion of practical theology and narrative therapy and research, these names and their accompanied significance are deconstructed. The aim of the deconstruction process is to unveil dominant discourses that both inform the use of specific references to God and assist the coresearchers in finding meaning in the use of these names. The larger study employed research methods from the qualitative and case study research design, and included interdisciplinary work based on the post-foundational notion of transversality. Disciplines included in the dialogue were pastoral therapy, critical psychology and social work. This article�s reflections can be useful in all the above-mentioned disciplines and gives insight into understanding the significance behind the phenomenon of naming a deity in one�s personal and public language, and the influence such spiritual affirmations have in the psychosocial sphere of the holistic persona.Intradisciplinary and/or interdisciplinary implications: The larger study (from which this article originates) is an interdisciplinary study, as to conform to the principles of a postfoundational notion of practical theology and as such supports the assumptions underlying this theoretical framework.Keywords: Names for God; Postfoundationalism; Practical Theology; Co-Researchers; HIV and Aids; Poverty; Father Absence

The Innocence of God: The Third Commandment

The Innocence of God: The Third Commandment

Hospitality and Islam: welcoming in God's name

Hospitality and Islam: welcoming in God's name

Makna Zikir Perspektif Mufassir Modern di Indonesia

&lt;p&gt;This article concerns with the interpretation of the Quranic verses on dhikr (rememberance) in their various forms and contexts. It seeks to explore a great variety of exegesis (&lt;em&gt;tafsîr&lt;/em&gt;) literature written by Indonesian exegetes such as Mahmud Yunus, Hasby ash-Shiddieqy, Hamka and M. Quraish Shihab. Using the method of comparative exegesis (&lt;em&gt;tafsîr&lt;/em&gt; &lt;em&gt;muqârin&lt;/em&gt;), this article aims to reveal how these Indonesian exegetes (&lt;em&gt;mufassirûn&lt;/em&gt;) interprete the verses of dhikr. The understanding of Indonesian exegetes towards dhikr varies greatly, causing difference in interpreting the verses. However, the exegetes share the understanding that dhikr is an activity of remembering God, spelling out the names of God orally, and actualizing God’s teachings physically. Despite the fact that those exegetes shares commonalities in interpreting the verses of dhikr, they are also different to one another especially in dealing with their perspectives such as historical contexts and language aspects.&lt;/p&gt;&lt;strong&gt;&lt;/strong&gt;

“Where the Plain Meaning Is Obscure or Unacceptable . . .:” The Treatment of Implicit Anthropomorphisms in the Medieval Karaite Tradition of Arabic Bible Translation

The article scrutinizes the treatment of implicit biblical anthropomorphisms in the Arabic translations of medieval Karaites and puts forward a detailed taxonomy of the ways in which they responded to this theological challenge. It demonstrates that in view of such important extra-textual concerns, the Karaites did not feel more committed to a literal representation of the source text than their rabbinic predecessors and contemporaries. Moreover, they did not invent new ways of dealing with these “problematic” expressions, but further developed, consolidated, refined, and systematized older Jewish techniques found in canonical Aramaic Targums and Saʿadyah’s Tafsīr. In addition, they gave these techniques a new, scientific justification enlisting the linguistic convention of ellipsis (ikhtiṣār) to account for some verbal constructs that use the name of God. Finally, they cited the rabbinic dictum, “the Torah speaks in the language of man,” to explain why the Bible depicts the incorporeal God in corporeal terms.

Papal PietyThe Name of God is MercyBy Pope Francis and OonaghStransky (Tr.) Random House, 2015. xx + 151 pp. $26, (cloth)

Papal Piety<i>The Name of God is Mercy</i>By Pope Francis and OonaghStransky (Tr.) Random House, 2015. xx + 151 pp. $26, (cloth)

Les genizoth alsaciennes, une source inestimable pour l’étude des communautés juives disparues

A genizah is a ritual depository for Hebrew writings containing the name of God, as well as for all worn-out ritual items that it is forbidden, by Jewish law, to throw away. These writings and objects are rather relegated to a hidden place inside the synagogue. The genizah found in the autumn of 2012 under the attic floor of the synagogue of Dambach-la-Ville, during construction work, is a great discovery given its size, its diversity and its age. It covers a period of more than five hundred years, from the fourteenth to the nineteenth century. The purpose of this article is to study the questions relating to the identification of such fragmentary remains and to demonstrate how these modest scraps may be used as a complementary source to traditional archives, thus allowing us to gain more knowledge about the daily life of a small community in the Alsatian countryside that vanished after the Shoah.

Papal Piety

Papal Piety Peter Heinegg The Name of God is Mercy By Pope Francis and Oonagh Stransky (Tr.) Random House, 2015. xx + 151 pp. $26, (cloth) With his genial, gentle, jovial style, Pope Francis, it's safe to say, has gained a lot of fans around the world since his election in March of 2013. At the same time, there's also been a lot of intense discussion about where he stands theologically. He's spoken out in favor of ecumenism, social justice, the environment, peace, and forgiveness. But while rejecting the ultra‐conservative Curial bureaucracy, traditional Vatican triumphalism, and much of the modus operandi of the pre‐Vatican II Church, it's not clear that the pope means to take any steps toward serious doctrinal revision on issues like birth control, homosexuality, divorce, the ordination of women, clerical celibacy, and so forth. (After all, he was made a cardinal by the basically inflexible John Paul II.) Though his kindly gestures toward gays, like his generally leftist politics (he has forcefully condemned state oppression of indigenous peoples in Chiapas) and his hints about letting divorce and remarried Catholics receive communion, have alarmed hardliners like Ross Douthat, he doesn't seem about to redefine any settled dogmas in a way that would rock St. Peter's bark. That impression is confirmed by The Name of God is Mercy, a series of interviews with Italian journalist and vaticanista Andrea Torniellli reflecting on the “Year of Mercy” declared by Francis (from the highly Catholic dates of the feast of the Immaculate Conception [December 8, 2015] to the feast of Christ the King [November 20, 2016]), symbolized by opening the “Door of Mercy,” the northernmost entrance to St. Peter's Basilica. Technically, there are only eight such doors, four of them in Rome; but the pope has asked bishops around the world to designate a “holy door,” in either their own cathedral church or a popular shrine. The problem one immediately senses with this, and eventually with the book as a whole, is the extreme churchliness of the whole affair. It's almost as if the R.C.C. had a monopoly on divine mercy, for which it served less as a humble conduit than as the only licensed distributor. Among other things, every single author cited by the pope (with the sole exception of Peter Marshall, the popular ‘40s preacher) is a saint or Catholic cleric, including his four most recent predecessors in the Vatican and some of his own priest‐friends. As for the pope's message, it couldn't be more straightforward or positive. To follow the way of the Lord, the Church is called on to pour its mercy over all those who recognize themselves as sinners, who assume responsibility for the evil they have committed, and who feel in need of forgiveness. The Church does not exist to condemn people but to bring about an encounter with the visceral love of God's mercy. More vividly, he compares the Church to a field hospital, “where treatment is given above all to those who are most wounded.” All well and good, especially for Catholic old‐timers, who may have felt that the Church's message has too long been front‐loaded with Jansenistic chidings about “impurity.” But what kinds of “evil” is Francis talking about? Though he rather vaguely chides people guilty of “corruption,” his specific examples of sin here concentrate on the familiar sexual sphere: two women working (but not willingly) as prostitutes, a businessman pressuring a young female employee into being his mistress—and for good measure the story of the woman taken in adultery (John 8.1‐11). One would have liked to hear something about bigger, corporate sins, like exploiting workers, looting the underclass, promoting racism and sexism, waging war, poisoning the environment, and so forth. Liberal hopes were buoyed when asked at a press conference about homosexuality, Francis replied, “Who am I to judge?” But with Tornielli he dodges the issue: “I prefer that homosexuals come to confession, that they stay close to the Lord, and that we pray all together. You can advise them to pray, show good will, show them the way, and accompany...

For You Alone: Emmanuel Levinas and the Answerable Life

The works of Emmanuel Levinas, a survivor of the Nazi horror, are striking in the constancy of their thought and the strength of their appeal. We are not condemned to evil and hatred; rather, we are called to be-for-each-other. For You Alone explores the relational and religious quality of Levinas' work. Our lives are always twofold rather than one and the same A relational life is dependent on encounters that are revelatory. Revelation means that life is no mere sameness but is tied to the revelation of the other, to you. is transcendence par excellence. is what the name of God signifies, the relational and ethical bond that takes us outside ourselves toward the other in our midst. What could be more natural, more human, or more divine than to speak of the relational quality of life? An answerable life means that we are asked after, called, required. Here I am under your gaze Levinas writes, obliged to you, your servant. In the name of God.

ISLAM DAN RADIKALISME: Telaah atas Ayat-ayat “Kekerasan” dalam al-Qur’an

The discouse of radicalism in all religions always presenting the name of God. This is understandable because religion has a strong authority over various other strength. Including Islam, which since the beginning has declared itself as a peace religion, his teachings by some people often used as justification for violent acts. One of the reasons is the missunderstanding of the verses of Qur’an and the traditions of the Prophets of jihad and war (qital). This article aims to review these verses with regard to the meaning and historical context that result the correct and comprehensive understanding. This article concludes that jihad and war (qital) in the Qur’an is different from the act of radicalism. The main purpose of jihad is human welfare and not warfare. So, jihad is the duty of every muslim throughout his life, while war (qital) is conditional, temporal, and as a last attempt after no other way except the physical resistance. Besides the implementation of the war also must meet various requirements are very stringent.

Predication or Participation? What is the Nature of Aquinas’ Doctrine of Analogy?

Predication or Participation? What is the Nature of Aquinas’ Doctrine of Analogy?

KEHIDUPAN SUFISTIK PADA PONDOK PESANTREN BIBAH{RI ‘ASFARA’ SANANREJO, TUREN, MALANG

Abstract: The study is about Sufi’s life in Bibahri Asfarah Islamic boarding school, Sananrejo, Turen, Malang. This study was conducted to understand how the sufi’s life in associated with the life prior boarding school stay, how the method to the sufi’s life, hal (circumstance of mind when practicing) and gayah (ending circumstance of lives after practice) is. This study employs a phenomenological approach. The methods of data collection are documentation, interviews, observation, and triangulation. Data analysis methods use several steps such as data reduction, data display and conclusion (verification). The students of the boarding school consist of students with diverse life backgrounds. Which are mapped into three categories namely al-Fussaq, Al-Fusyl, and Al-Abriya. The first category, Al-Fussaq, consists of ex-drug addict, alcohol drunk, and those who are disobedient to parents. The second category, Al-Fusyl, consists of those who are failed in either family or economy. While the third category, Al-Abriya, consists of former employees or alumni from the other boarding schools. The method to the sufi’s life with the practices performed which are mapped into two kinds namely inward and outward practices. The inward practices include salawat (prayer for the prophet), istigosah (mass prayer), Asmaul Husna (reciting names of God), Yaseen recital. The outward practices include traveling, cleaning the Islamic boarding school environment, installing paving and ornaments, making bricks, taking care of animal, becoming a secretary and treasurer of the boarding school. Those practices are called riadah. The soul circumstances (ahwal) while performing those practices could be described that they feel muhasabah (introspective), wusul (pure), happy, excited, hauf (fearful) and raja’ (hopeful). Meanwhile, after performing those practices the students experience new life changes that they feel happy, joyful, faithful, true, peaceful, pure, convinced, modest, ascetic, and sincere.

To sanctify the name of God: ritual precision and martyrdom in Rabbi Ephraim Oshry’s Holocaust responsa

ABSTRACTThis article will analyze a collection of religious queries and responses written by Rabbi Ephraim Oshry, a well-known halakhic decisor of the Kovno Ghetto. It will demonstrate how Rabbi Oshry utilized questions concerning ritual practice and precision to empirically quantify and categorize a new reality of genocide. Here classical forms of Jewish martyrdom were used as a framework through which ghetto inmates could exert a certain amount of ritualized control over a genocide whose scale was difficult to comprehend, and whose extent they could not predict. Rabbi Oshry’s text also demonstrates some of the tragic limitations of ritual activity to act as either an explanatory or efficacious model for confronting the Nazi genocide.

La doble noción de Dios: ‘nomen æternitatis y ‘nomen misericordiæ'

The article deals with the evolution of the idea of God in St. Augustine, analyzing the text of ord. 1,1,2, stressing the answer that Augustine gives to the ideas of the Stoics, Epicureans and Neoplatonist, and comparing the text with Enneads III,2,1. It also discusses St. Augustine’s arguments about the existence of God developed in lib. arb. Finally it focuses on St. Augustine’s commentaries on Ex 3:13-15, underlining the two names of God, the nomen æternitatis and the nomen misericordiæ.