Messenger Of God Research Articles

Representing Muhammad: The Prophet on Screen

Muhammad: The Messenger of God (Majid Majidi 2015) is a major contribution to the discourses on and representations of the Prophet. Endorsed by Iran’s highest political authority, the supreme leader, the project’s ambitions far exceed the film’s limit, the multiple significances of which are examined here. The mammoth undertaking in the construction of the movie set, the Cinematic City of Nur, is an assertion of religious legitimacy as well as superiority in the preservation of Muslim sacred sites, history, and heritage. The film attempts to rectify the “falsification” of the narratives of Islam and the Prophet Muhammad both in western depictions as well as by Muslim extremists. Majidi employs various approaches in negotiating the three, at times contradictory, demands of the medium’s need for dramatization, the religious desiderata, and the film’s claims to authenticity, which I outline here. Even though set 1400 years ago, the film highlights the relevance of the Prophet’s narrative in a continuum that both precedes and extends beyond his own lifetime. The Prophet is relevant to the past before him as he is presented as the true heir to Judaism and Christianity. His narrative is relevant to the present as the story of his suffering resonates with the challenges that contemporary Iranians face as history repeats itself.

Doa dan Misi

Some outstanding missionaries from Methodist Church of the end of 19th century-early 20th century expressed that prayer and mission are closely intertwined. Their experiences in mission area showed that prayer is the most needed, though it does not mean that everything which sustain mission activities are unimportant. Two patrons of mission in the Catholic Church expressed similar opinion that prayer is the most important dimension in mission because prayer touches the heart of people more effectively. In his mission Jesus was intensely aware of the importance of prayer as he offered a prayer before choosing his disciples, at the beginning of his work, during his work, before his suffering and his death. Jesus had offered a prayer before his activities in mission because he was aware that he is the messenger of God. In other word Jesus was aware that his mission was God’s mission-Abba’s mission, and his identity was a messenger of God’s/Abba’s Kingdom. The awareness of Jesus identity and the close relationship with his father in prayer are the mode of our mission. Seeing the attitude of Jesus in doing mission one could conclude that prayer plays a pivotal role in mission and the goal of mission is to share the Kingdom of God the Father.

الرواة الذين اختلفت فيهم أقوال الأئمة النقاد جرحاً وتعديلاً: دراسة نقدية مقارنة

Praise be to God, and may blessings and peace be upon the Messenger of God and upon his family and all his companions, and after: This is a summary of the research entitled: “The narrators about whom the sayings of the critical imams differed, both in terms of distortion and modification,” a comparative critical study. The study aimed to find out what is most likely in judging the narrators about whom the sayings of the imams differed, “Abd al-Haqq al-Ishbili, Ibn al-Qattan al-Fasi, and his student Ibn al-Mawwaq,” in terms of distortion and modification. I followed the method of induction and analysis in explaining the ranks of words, comparing with the critics’ sayings in judging the narrators, studying the extent of agreement and disagreement in them, and stating the most correct of them. I concluded that Al-Ishbili, then Ibn Al-Qattan, and Ibn Al-Mawaq are among the most famous figures of the Hadith school in Morocco, as they represent an extension of to its greatest scholars; This is due to their progress, extensive knowledge, and knowledge of the conditions of the narrators and the rulings of the critics, and their sources for their sayings from the approved books of the Sunnah. I recommend that the circle of interest be expanded in the knowledge of the sayings of the imams regarding the narrators, whether distorted or modified, and that they be studied in a critical and comparative study until one can reach a judgment on the narrator and know his class, for they are buried treasures that require a skilled diver. It is revealed, as this science is one of the most important sciences that develops understanding and strengthens the scientific personality of the researcher.

PROVISIONS OF FINANCIAL JURISPRUDENTIAL RULES DERIVED FROM THE QUR’AN AND SUNNAH ACCORDING TO JURISTS

In the name of God, and may blessings and peace be upon the Messenger of God, his family, his companions, and those who follow him until the Day of Judgment. Now that the jurisprudential rules are comprehensive issues that include many partial jurisprudential topics that help jurists, judges, and people in general in arriving at the legal rulings that are obligatory for humans. The jurisprudential rule is not a stand-alone guide, but is derived from established legal evidence. Therefore, the origin and source of the rule varies according to the difference in the evidence. From which it was derived, and the rule gains strength or weakness according to this source from which it was derived. I will adopt the jurisprudential rules derived from the Qur’an and Sunnah that deal with financial transactions, since money is the backbone of life, and the jurisprudence of financial transactions came to clarify what is permissible from what is forbidden, establish Islamic rules and principles in preventing deception and fraud, price goods according to the economic conditions of the country, and prevent illegal usurious interest and other unjust life transactions. Establishing a society in which justice and equality prevail in the use of rights... I devoted the research to the jurisprudential rules related to money and its transactions, since in Islamic jurisprudence it is everything that is traditionally considered money, or what is owned of all things. According to the majority of imams of jurisprudence, it is: everything that can be possessed and used, whether it is an in-kind, a benefit, or a commercial offer. Among the jurisprudential rules derived from the Qur’an and Sunnah related to financial transactions are: the rule of “sheep by loss,” the rule of “actions are but by intentions,” and the rule of “neither harm nor harm.”

A Kingdom of Possibility

A Kingdom of Possibility

The scholar Abdullah Bin Ahmed Bamakhramah and fatwas between matter procelain disinfection mixed impurity with fire ,and matter change the water with fat on the cleanser's face

Praise be to God, and prayers and peace be upon the Messenger of God, his family, his companions, and those who followed him. As for what follows: This research aims to introduce the scholar Bamakhrama, and to clarify the provisions of three issues: (which are purification of pottery mixed with impurity by fire, and the rule of changing water, which we doubted about the reason for its change, and the change of water anointing on the face of the cleanser). The method used in the research is to attribute the Quranic erses mentioned to their chapters, and to document the quotes. The quotations are from their places, and the translation of the prominent figures mentioned in the manuscript is mentioned in the footnote. Where the research was limited to two topics, the first topic is the definition of the scholar Bamakhrama and his fatwas, and the second topic is an investigation (the issue: purifying pottery mixed with impurity by fire, and the issue: the rule of changing water that we doubted about the reason for its change, and the issue: changing water with fat on the face of the purifier) ​​from the book of purity from Bamakhrama fatwas Saudi Arabia. The research came to highlight Muslim scholars in general and Yemeni scholars in particular, and the definition With them and their jurisprudential scientific effort, as well as highlighting the opinions of the scholar Bamakhrama through his fatwas The research reached results, the most important of which are: Paying attention to the fatwas of the scholar Bamakhrama and presenting them in a wonderful qashiba suit that is appropriate to the knowledge that they contained. - These fatwas are full of jurisprudential issues liberated according to the Shafi’i school of thought, while attributing them to their radiance from the Shafi’i books, and accompanied by quoting the words of the great scholars of the Shafi’i school on these issues, and reasoning on them in some places. With the research concluded a set of recommendations and proposals as it is edited in the conclusion, I ask God to benefit him, and may God's blessings and peace be upon our Prophet Muhammad and his family and companions altogether. Praise be to Allah، and prayers and peace be upon the messenger of Allah and his companions altogether. This research aims to identify the imam Abi Daoud and the judge Bahanan، and explanation of the law for the man who hears the adzan and the glass on his hand، and the time of break fasting The approach followed in the research is attributing the Qur`anic verses contained to their chapters، and the transcription of the hadiths of the prophet contained in the manuscript، what was mentioned in the two Sahihs was sufficient for its transcription، and what was outside them was added to the hadith ruling، relying on the specialists in that، and documenting the quotations and quotes from their places and mentioning this in the footnote. Where the research was limited to two topics، the first topic is the definition of the judge Bahanan and his book Neil Al-Maqsoud، and the second topic is the provisions transcription and commenting( chapter : of the man who hears the adzan and the glass on his hand، and chapter : the time of break fasting) from the fasting's book of the feast in the light of the opinions of the jurists. The research came to highlight Muslim scholars in general and Yemeni scholars in particular، and to introduce them and their scientific efforts and their service to the prophet`s Sunnah، as well as highlighting the scholars` opinions on the determining of time for break fasting، and their opinions in the hadits that has been narrated from the chapter of the man who hears the adzan and the glass in his hand. The research concluded with results، most notably: the judge Bahanan`s interest in his book، Neil Al-Maqsoud، and producing it in a wonderful manner befitting the science it contained. This manuscript is full of various jurisprudential issues and various benefits، such as mentioning the hadith followed by the translation of the chain of narration، attributing the hadith to its sources، mentioning the words included in the narration followed by attribution، judging the hadith، exposing the words contained from the linguistic aspect، clarifying the meanings of strange words، and the narration of the opinions of jurists on the issues contained in the hadith، as it is more like a scholarly، hadith، jurisprudential encyclopedia. The research has concluded a set of recommendations and proposals as mentioned in the conclusion. I ask Allah to benefit others from this manuscript، and may Allah's blessings and peace be upon his prophet and all his companions.

From generosity to gratitude: Exploring Islamic views on body donation, human dissection, and honoring the gift of life.

Human dissection is an ancient pedagogical method that is still relevant in modern anatomy curricula. The body procurement process for dissection purposes has undergone significant evolution from the medieval era until now, whereby body donation has become the main source for human bodies in medical education. The appreciation ceremony for body donors is an excellent way to promote a body donation program, whereby both dissection and appreciation ceremonies are effective in inculcating professional behaviors and altruism among medical students. Despite the benefits of dissection and such ceremonies, conflicting ideas about the acceptability of these methods exist among Muslim scholars and students. Hence, this article provides a theological Islamic interpretation of human dissection, body donation, and appreciation ceremonies from four sources of Islamic law-the Qur'an, Hadith, Idjmaa, and Qiyas-to justify Muslims' involvement in the aforementioned. It is important to note that the fundamentals of Islam are submission to the will of the one and only God, Allah Subhanahu wa ta'ala (SWT) and recognition of Prophet Muhamad (peace be upon him) as the last messenger of God. Therefore, the actions of a Muslim are strongly based on faith and virtue.

أوهام الأئمة في الخلط بين الأحاديث - دراسة تحليلية

Praise be to God, and may blessings and peace be upon the Messenger of God and upon his family and all his companions, and after: This is a summary of the research entitled: The Imams’ Delusions in Confusing Hadiths - An Analytical Study. The research included an introduction, which included: the problem of the study, its objectives, its importance, the limits of the research, the methodology of the study, the terminology of the study, previous studies, then the illusions of the imams in confusing the hadiths, and it includes three topics: The first topic: Illusions related to combining two narratives in one hadith. The second topic: Illusions related to reversing a chain of transmission onto another text. The third topic: Illusions related to attributing a narration to someone other than its narrator. Then I concluded the research with a conclusion that included the most important results and recommendations, then an index of sources and references. In conclusion, I ask God to benefit from this study, and may God’s blessings and peace be upon our Prophet Muhammad and his family and companions.

Journey to Union: Exploring Ibn Arabi’s Nomadic Philosophy and Imaginal Spaces in Sufism

This paper sheds light on Ibn Arabi’s philosophy of journey, which takes place in an empty space where mystical characters, noble saints, Prophets and Messengers of God are given a chance to communicate and interact peacefully. Considering the hermeneutics’ approach to Sufi discourse and Gilles Deleuze’s concept of nomad thought, we aim to showcase that Ibn Arabi regards the Sufi wayfarers as “nomadic subjects” as long as they can journey to the inward and outward realms. The intersection of these two antagonistic realms— the realm of Seen (al-hiss) and Unseen (al-ghayb)— liberates the Sufi practitioners from spatio-temporal stagnation and transfers them to endless states and multiple becomings that later evolve into spiritual stations (maqāmāt) of stability and certainty. Contribution: This article highlights the breadth of Ibn Arabi’s nomadic style of thought in shaping the spiritual journey, arguing that the need to unite with God is expressed through a new style of spiritual movement that occurs in an imaginal space where the Sufi is enabled to communicate via his/her heart with other absentees, including noble saints, Messengers of God and Prophets

WHAT IS THE MODEL OF MUSLIM RELATIONS WITH THE KAABA FROM THE PERSPECTIVE OF THE QUR'AN

The main idea of the research is to limit most of the connections that were linked to the Kaaba, the circumambulation connection or more severe, connections that were required by doctrine, and documented by traditional and rational inferences. The importance of the research lies in trying to cover most of the connections that were connected to the Kaaba, and to find out the nature and types of these connections, the bulk of their dimensions, and the strength of their cohesion. The problem of the research is represented by In the impact of these connections on the Muslim belief, the research aims to clarify these connections and arrange them in the appropriate model order, and provide fertile scientific material that deepens faith, refutes speculation, enriches objective knowledge, and creates a fertile background that gives the Muslim confidence when discussing with others about the Kaaba in particular, and thought. Islam in general, and the nature of the research required that I follow the descriptive, analytical, and deductive method, considering it to be the best method for the nature of the research. One of the most prominent findings reached by the researcher is that the connections associated with the Kaaba are diverse and can be limited to three main connections: divine connections, devotional connections, and security connections. And the connection of the Messenger of God, may God bless him and grant him peace, to the House is greater than that of Abraham, peace be upon him, because he, may God bless him and grant him peace, participated in building the House voluntarily and honorably - by the grace of God Almighty before the mission - and he re-placed the Black Stone. In its place, he decisively purified the house. On the day of the conquest, he purified it of idols, and purified it of the impurity of the polytheists in the Farewell Pilgrimage 10 AH, and he modified the circumambulation into an Irma and Sa’i. The Messenger of God, may God bless him and grant him peace, is the model to be followed in the rituals. Indeed, there is Amendments that Muhammad, may God bless him and grant him peace, wanted to make at home. Therefore, the researcher believes that looking at the connections associated with the Kaaba increases the believer’s strength and certainty, and that the connections may sometimes overlap, and that what the Messenger of God, may God bless him and grant him peace, did towards the House, exceeds what Abraham, peace be upon him, did.

THE QUR'AN'S STATEMENT ABOUT THE ETIQUETTE OF DEALING WITH THE HOLY QUR'AN FROM SAYYID QUTB'S PERSPECTIVE IN HIS INTERPRETATION OF (ADH-DHILAL): AN ANALYTICAL STUDY

This study aims to address the hadith of the Qur'an about how to deal with the Holy Qur'an through the interpretation of “Shadows” by Sayyid Qutb. To achieve this, the researcher followed both (the inductive approach) by collecting Quranic verses that talk about how to deal with the Holy Qur'an, and then following the words of the author. (Shadows) on these (shadows) verses. This is followed by (the analytical approach) by analyzing those collected verses and finally (the deductive approach) by deducing the issues that appear in those studied verses related to the Qur'an's hadith about how to deal with it. The researcher reached several results, the first: paying attention to the Qur'an's explanation of how to deal with the Qur'an in order for the recitation of the Qur'an to be beneficial, to give its fruits through contemplation, and to be performed as the Messenger of God, may God bless him and grant him peace, performed it. The second: Among the etiquette of dealing with the Holy Qur'an is purity, which includes all types of purity, then listening and being attentive to it, then seeking refuge before reading it, and finally: recitation when reciting it, which is reading slowly and slowly, without haste.

Confronting Holocaust Nihilism and Despair: A Kierkegaardian Venture of Understanding Elie Wiesel’s Memoir Writing

<p>此論文希冀透過齊克果宗教人學的視野，為閱讀埃利 · 維瑟爾集中營回憶錄書寫充斥死亡印記的敘事，開闢一條詮釋及反思蹊徑，以期對抗彌漫於無人性、自我、意義、及上帝之死境和永夜的虛無主義。並深入探討維瑟爾大屠殺書寫所蘊含對抗生存絕望的宗教性「反叛」精神，最終論證，對比齊式通過信仰超越致死絕望、成為「自我」的宗教觀，維瑟爾訴諸叛逆精神脫離絕望的信念，係為其忠於「亡者使者」甚於「上帝使者」的作者身份之重要註腳。</p> <p> </p><p>This paper aims to undertake a Kierkegaardian investigation into Elie Wiesel’s writing of his memorable but nihilistic Holocaust memoir, Night. Documenting the meaningless death of Auschwitz and the despair of its horror, such memoir writing is tremendously elusive and difficult to read, even impossible for "interpretation." To tackle this hermeneutical challenge, this study attempts to employ a counter-nihilistic approach to Wiesel’s writing of Holocaust nihilism and the post-Holocaust "imprint of death" via appropriating Kierkegaard’s existential-religious ideas about despair, religious anxiety, and constituting the self. With the intent to venture deep into the "dead-land" existence situated in the de-humanized universe of no meaning, no hope and no God, this Kierkegaardian examination of Wiesel’s memoir writing attempts to explore whether the writing of the horrible memory can be seen as invested with anxiety of meaning and living, and the voiced anger as the expression of rebellion against (post-)Holocaust despair. Ultimately, through ascertaining the rebellious spirit embedded within Wiesel’s writing vis-à-vis Kierkegaard’s thinking of faith in God, rather than mere defiance against death, as crucial for tackling nihilistic despair, the study concludes with understanding Wiesel’s memoir writing as an enterprise more of "the messenger of the dead" than of "the messenger of God."</p> <p> </p>

The scholarly judge Ali bin Muhammad Bahnan, d. 1337 AH,and his book Nail Al-Maqsoud Sharh Sunan Abi Dawud(for two chapters from the Book of Jihad, chapter: The virtue of guarding for the sake of God Almighty, and chapter: The hatred of abandoning the battle)(graduation and commentary)

Praise be to God, and prayers and peace be upon the Messenger of God, his family, all his companions, and those who are guided by his guidance. As for what follows: This research aims to identify the judge with tenderness, and to explain (two chapters from the Sunan of Abu Dawud, explaining the judge with tenderness, from the book of jihad, chapter: The virtue of guarding in the path of God. Almighty, the Majestic, and Chapter: Dislike of abandoning conquest) and the method followed in the research is to attribute the Qur’anic verses mentioned to their surahs, and to graduate the Prophetic hadiths contained in the manuscript, so what was mentioned in the Two Sahihs was sufficient to be graduated, and whatever was outside of them was added to that the ruling of the hadith, relying on the people of expertise in that. Document quotations and quotes from their places, and mention that in the footnote. The research was limited to two sections: the first section is an introduction to Judge Ahnan and his book, Nail al-Maqsoud, and the second section is an investigation (Chapter: The Virtue of Guarding in the Path of God Almighty, and Chapter: The Hatred of Abandoning Conquest) from the book of Jihad with Nail al-Maqsoud, an explanation of Sunan Abi Dawud. The research came to highlight Muslim scholars in general and Yemeni scholars in particular, and to introduce them and their scientific efforts in serving the Sunnah of the Prophet, as well as to explain the virtue of remembrance for the sake of God, and their words regarding those who died fighting for the sake of God. The research concluded with results, the most prominent of which are: - Al-Qadi Hanan’s interest in his book, “Nail Al-Maqsoud,” and its production in a wonderful, elegant style that befits the knowledge it contains. - This book is full of various jurisprudential issues and various benefits, including: mentioning the hadith followed by translation by the narrators of the chain of transmission, attributing the hadith to its meanings, mentioning the words included in the narration followed by attribution, ruling on the hadith, exposing the words mentioned from a linguistic standpoint, and explaining the meanings of strange words, It lists the opinions of jurists on the issues mentioned in the hadith, as it is like a scientific encyclopedia of hadith and jurisprudence. The research concluded with a set of recommendations and proposals, as written in the conclusion. I ask God to benefit from it, and may God’s blessings and peace be upon our Prophet Muhammad and his family and all his companions.

استدراكات الإمام ابن المواق المتعلقة بعلم العلل

Praise be to God, and may blessings and peace be upon the Messenger of God and upon his family and all his companions, and after: This is a summary of the research entitled: Imam Ibn Al-Mawaq’s Reflections on the Science of Causes - A Critical Study. The research included an introduction, which included: the problem of the study, its objectives, its importance, the limits of the research, the methodology of the study, the terminology of the study, previous studies, then Imam Ibn Al-Mawwaq’s repercussions related to the science of causes, and it included three topics: The first topic: its redress in the conflict of connection and transmission. The second topic: His reconciliations regarding the weighting between the narratives. The third section: His remedial considerations in explaining the hadith narrated by a narrator. Then I concluded the research with a conclusion that included the most important results and recommendations, then an index of sources and references. In conclusion, I ask God to benefit from this study, and may God’s blessings and peace be upon our Prophet Muhammad and his family and companions.

قیامِ ریاستِ اسلامیہ کا نبوی منہج: ڈاکٹر نثاراحمد کے افکار کا خصوصی مطالعہ

This debate is the most important need of the hour in today's era: how did Islam emerge as a political force during the Prophet's (peace be upon him) era, and what were the basic political principles on which Islam continued to spread as a political force during the Sahabah's (peace be upon him) era. And why does the future of Islam appear so bleak in Muslim countries today? Although such questions (subjects) are sometimes thought to support the position of some Orientalists. Instead of acknowledging Islam as a religion of God Almighty, they appear to demonstrate that it is only a political system, and that the Prophet of God, is merely a political leader rather than being recognized as the Messenger of God. Watt, Hallaq, William Muir, and Michael Hart are among them.
 There is no doubt that the Prophet's biography is a perfect example in every respect. Therefore, as a political leader, He (PBUH) is the greatest and most successful leader in the world, that is why Michael Hart also ranked Him first. He founded a great ideal state in the Hijaz region with limited time and limited resources. On the other hand, the sad thing is that in the present era, the religion of the Prophet (peace and blessings of Allah be upon him) has become a stranger in the so-called Muslim nation-states. What was the plan for the establishment of the Muslim state of the Prophet's era, which achieved great success? What are the reasons for the poor patriotism of Islam in modern Muslim nation-states? How is it possible to remedy them? The article under review is very useful to understand the answers to the above questions.

고구려의 <주몽> 서사시와 야쿠트족의 <에르 소고토흐> 서사시 비교연구

The Korean people and the Yakut people have many cultural commonalities, including shamanism, the idea of a heavenly god, sun worship, archery culture, and the belief in the crow as the messenger of God. These commonalities are also fused in the myths or epics of the heroes (national founders or founding founders) of the two peoples. In the founding or national origin myth (or epic), which explains how the progenitor of a nation or tribe (or nation) was born and formed a nation or tribe, the nation's worldview is strongly expressed, and along with it, historicity and literary value can be discovered.
 In this paper, through a study of Goguryeo's <Jumong> epic and the Yakut people's <Er Sogotokh> epic, we examine not only the worldviews of the two peoples, but also similarities and differences between the two myths by comparing and analyzing what elements are used to express the divinity of the hero, what thoughts they have about the origins of their peoples, and how the heroic feats of the protagonist are reproduced. Based on this, I think we can understand the characteristics of the nation.
 The two stories indicate a high degree of similarity in structure, with the following structure: birth-growth-deficiency-departure-trials, overcoming -arrival-fight, and victory-achievement-after-story. And the two heroes are similar in that they are both descendants of heavenly gods, have mysterious anecdotes related to their birth, and possess extraordinary archery skills. However, while the <Er Sogotoch> epic has a story structure that focuses on the protagonist defeating the antagonist, getting married, and starting a family; the <Jumong> epic focuses on the protagonist defeating the antagonist and securing territory to establish a nation. This seems to be due to the difference between the folk tale about the founder of a nation and the founder of a country. In addition, the Yakutian worldview is well illustrated in <Er Sogotoch>, where the protagonist and antagonist freely move between the heavenly world, the middle (terrestrial) world, and the lower world. It shows that these worlds are not disconnected and independent from each other, but are organically connected, and thus a complete world is formed. In contrast, <Jumong> shows communication with the gods by asking for help from heavenly gods and gods of river, but the connection between humans and gods is weakened in that the protagonist cannot move to the world of the gods. In addition, <Er Sogotoch> shows that the role of a sacred tree that tells the secret of birth, the water of life gifted by the sacred tree, and a horse with mysterious abilities appear as important elements in composing the story, indicating that the mythical concept is more strongly reflected than <Jumong>.
 This denotes that the epic <Er Sogotoch> was formed earlier than the epic <Jumong>. It is impossible to reveal the internalized unconscious form and culture of the two peoples through comparative analysis of only two hero narratives and has clear limitations. In the future, we hope that these limitations will be overcome through more extensive research of the heroic epics, legends, and myths of northern peoples.

Marriages of More Than Four and its Impacts on Community Perspective of Islamic Law and Indonesian Law

The objectives of the research are to find out the ruling on the marriage of more than four women under the bondage of a man according to Islamic jurisprudence and law in Indonesia, and to know the sayings of scholars about the multiple women of more than four and to know the dispute between them and the most correct of their sayings. The way of thinking in this research is qualitative research, where the researcher focuses on studying the process using inductive and comparative inferential. In this research, the type of research used a desk approach. Marriage of more than four women is forbidden according to the texts of the Qur’an and Sunnah. And it is proven that the Messenger of God, upon him be peace, commanded those who work together with more than four women by separating from some of their wives so that the number of their wives is four. He did not lay down the statutory laws about marrying more than four women but was mentioned in the fatwas of Indonesian scholars. The fatwa from the Council of Scholars Indonesia and the group of proposals in Indonesian Islamic rulings saw the prohibition of marriage with more than four women. It was reported by some scholars that they permitted it, and it is the most likely view. He who marries more than four women according to Islamic jurisprudence, knowing the prohibition, has committed adultery and has the punishment for stoning, and the fifth child is attached to his mother, not to his father.

Islamic Spiritual Rehabilitation Approach (Isra’ Mi’raj) for the Youth Muslim (A Study at Fatoni University)

This research article discusses the Islamic Spiritual Recovery Approach for Muslim teenagers. The results of this study found that the Messenger of God in building a good individual's character must come from a pure heart. Indeed, an insincere heart is empty talk, curses, accusations, revenge and so on. This practice comes out of the psychological concept of Islamic guidance and counseling (IGC). While in the context of education, the formation of teenage students who have good character according to the will of Islam, or what is called the term al-Quran with ulu al-bab and awwabun hafeez, which is to every servant who always returns (to Allah) and keeps (all His rules), it is not possible to arise or be born in the intuition and behavior of a student if the teachers do not act as advisors or are known as mursyid or Nasih . They are required to implement Islamic guidance and counseling (IGC) and Islamic Spiritual Recovery Approach ISRA’ with good and effective skills so that religious teachings can build character and be used as a guide in going through life. Thus, the teacher is a medium to sow and nourish the seeds of faith or Islamic doctrine to students. Teachers are responsible for giving religious lessons to al-mansuh students with cultivation of MI’RAJ through NASIHAH process. Moreover, ensuring that religious knowledge is practiced throughout life, and the counselors characteristics must consistency or ISTIQAMAH. Therefore, the process towards Islamic Spiritual Rehabilitation, healing and the formation of the students' personalities to become perfect human beings is through its main component which is Islamic guidance and counseling psychology (IGC) namely ISRA’ MI’RAJ.

A NEW READING OF IMAM SADIQ'S DEBATES BASED ON INTERTEXTUALITY OF GENETTEE THEORY

The aim of this study is to discuss the new reading of Imam Saddiq debate based on intertextuality of Genette Theory. Imam Sadiq (peace be upon him) engaged in discussions with various people during his lifetime and tried to show the truth based on the book and religion of his grandfather, the Messenger of God. This study used content analysis approach to analyse Imam Sadiq though and the results of the study was presented based on themes found in the data. The findings of this study shows that theories of Intertextuality, including the Intertextual theory of Kristova and Barthes and the theory of Genette's trans textuality, are new approaches to reading and criticizing texts. Genette proposed his theory of trans textuality on five bases, and intertextuality is one of his bases. After briefly introducing the theories of trans textuality using Genet's theory of intertextuality, this article deals with a new reading of Imam Sadiq's debates with different people. Using the descriptive-analytical method, it examines the text of the discussions with the verses and concepts of the Holy Quran, and the types of relationships intertextuality, expresses them.

An Examination of the Role of the Holy Spirit in the Ministry of Jesus in Luke 4:18-19 with an Emphasis on Pentecostal and Charismatic Churches in Ghana

It is important to state that many Pentecostal and Charismatic Christians in Ghana are confounded by why Jesus in his capacity as God would need the empowerment of the Spirit in his earthly ministry. This presupposes that God sent him for a purpose and he needed divine approval and empowerment in order to carry out that purpose. Jesus sets the stage for today’s Christians and ministers of the gospel to acknowledge the fact that fulfilling a God-given task depends on how one aligns with the Spirit of the Lord. The emphasis on the anointing of kings, priests, and prophets in the Old Testament to carry out their individual assignments is an important theology that Luke also affirms in his narrative in Luke 4:18-19. This paper contends that the Holy Spirit in the ministry of Jesus is a vital theological element to be considered especially at the time when many who claim to be prophets and messengers of God are exhibiting various spiritual dynamics. The paper concludes that understanding the Holy Spirit in the ministry of Jesus is critical to shaping the perspective of Christian ministers today. Keywords: Pentecostal/Charismatic Churches in Ghana, Holy Spirit, Jesus’ Ministry, Anointing.