Name Of God Research Articles

Vernacularization In The Sasak Language Translation Of The Qur'an (A Study Of Juz ‘Amma Al-Majidi)

Sasak Language Translation of the Al-Qur'an (Juz 'Amma al-Majidi) is a translation of the Al-Qur'an which aims to combine and connect the Al-Qur'an with cultural elements of the Sasak people that have been developed and inherited. hereditary. The method used is literature analysis using a historical approach. Thus, this research produced three findings, namely: 1) The form of vernacularization found in the Sasak Language Translation of the Al-Qur'an is the mention of God with the term "Grandma". 2) The use of the name God or Allah as "Grandma" cannot be separated from the beliefs of the Lombok people which have been passed down from generation to generation. Even after the Sasak people became familiar with Islam, they still called Allah SWT "Grandma kaji sak kuase". 3) Sasak is a language that has many dialects, so speakers of different dialects may not understand each other. Therefore, by prioritizing the vernacularization aspect in the Al-Qur'an, the Sasak language translation can not only be understood by some Sasak people, but also by all Sasak people, even though they have different dialects. From the results of this research, it can be proven that every translation of the Al-Qur'an that integrates and connects the Al-Qur'an with local cultural elements cannot be separated from the vernacularization aspect.

Biblical Study: The Proper Name of יהוה(Yahweh) that his People Forgot Based on Jeremia 23:23–24

This research aims to open the insight of Christian believers and leaders in Indonesia regarding (YAHWEH), the name of the Biblical God or Elohim, whom Christianity has forgotten in Indonesia. Whereas הוהי(YAHWEH) is the Omnipresent God of the Covenant. He is present not only in the New Testament but also in the Old Testament. The fact of His omnipresence is written in the Old Testament Scriptures through several of His self-revelations, which are the same or similar to the self-revelation uttered by YESHUA HaMashiakh. This study was conducted based on Jeremiah 23:23–24, which contains an incident where YAHWEH as the proper name of the God of Israel/Judah, was forgotten by the people of Israel/Judah because of the actions of their prophets at that time who planned to make YAHWEH’s people forget the name of YAHWEH through their leadership. Their dreams lie, just as their ancestors forgot the Name of YAHWEH because of Baal. The text of Jeremiah 23:23–32 was deliberately chosen and used as primary data by researchers because the cases contained in it are similar to what is a reality in the life of faith of Indonesian Christians today. It is hoped that the selection of the text of Jeremiah 23:23–24 is truly relevant to obtain findings that will be very useful for transforming the worship of a truly Biblical God. In this qualitative literature study, the methods used by researchers are exegesis, interpretation, and comparison both with primary data from Jeremiah 23:23–32 and with several secondary data in the form of literature and texts considered parallel. It is hoped that the research results and their implications can be implemented in the faith life of Christians in Indonesia who still use the Name of Allah so that in the future it is hoped that the Bible will truly contain the name YAHWEH. YAHWEH is no longer replaced by the title LORD or the name ALLAH. Also, the terms Elohim (~yhla) in the Old Testament and Theos (Qeoj) in the original New Testament are no longer translated as the Name of God.

The Greatest Name of God: ʿAlī ibn Abī Ṭālib as a cosmic image in Rajab al-Bursī's Mashāriq al-anwār

Abstract ʿAlī ibn Abī Ṭālib (d. 40/661)—a revered figure in Islamic history as both the first Shiʿi imam and the fourth caliph—serves as a significant image of sacral power in the Persianate world and beyond. ʿAlī's authority underwent a profound reimagining in the early modern era as he emerged as a captivating imperial emblem from the Timurid renaissance to the Safavid revolution, rivalling other prominent figures of political authority such as Chinggis Khan (d. 1227), and becoming a symbol of human perfection for both Sunni and Shiʿi intellectuals alike. ʿAlī transcended his role as a Shiʿi imam to assume the status of a cosmic figure, gradually becoming an ideal symbol for imperial branding. However, there is little scholarly knowledge and appreciation of his changing role in this period. This article examines how al-Ḥāfiẓ Rajab al-Bursī's (d. circa 814/1411) Mashāriq al-anwār, which has remained highly popular throughout the Persianate and Shiʿi world, contributed to the reshaping of ʿAlī's image, portraying him as the quintessential archetype of sacral power and unmatched authoritative feats.

Эргонимический миф Гермеса: к исследованиям религиозной жизни юридических лиц

The article is devoted to the latest forms of manifestation of religiosity in the city space. The study focuses on studying the micro-levels of religious life in urban ergonymy. By examining store signs, navigation maps, and goods on the shelves of chain stores using the names of the gods of Ancient Greece, the article sets the task of reconstructing a non-verbalized mythological narrative composed by ergonyms and product names. The religious life of urban space is understood as the practices of piety characteristic of ancient Greek religiosity: invocation and dedication. The specific mechanisms of cultural reproduction in Ancient Greece and Europe of the 21st century are reconstructed. Based on the distinction made, the myth-socializing function of modern education in the process of broadcasting the mythological narrative and reinterpreting the Olympic myth is described. The article refers to data on the religious life of legal entities. Based on an analysis of the frequency of mentioning the names of the Olympic gods in the unified register of legal entities, and a comparison of the names of the gods with the declared forms of economic activity, the Olympic myth of the 21st century — the “Ergonymic Myth of Hermes” — is reconstructed. The article assumes scaling up the research to the study of “chorographies” — materially embodied spaces of the sacred on the streets of modern cities. The study of chorographies is proposed as a new methodology for studying culture and human coexistence.

Refusal Strategies by Young Jordanian Speakers in Arabic and English

This study aims to investigate refusal strategies used among Jordanian Arabic speakers and EFL learners of English in Jordan. Two Discourse Completion Tests (DCT), containing scenarios of refusal, were completed by 43 Jordanian Arabic speakers along with 37 EFL learners of English in Jordan. Data analysis reveals three main refusal categories used in the data: direct, indirect and adjuncts to refusals. Jordanian Arabic speakers used 7% direct refusals, 57% indirect refusals, and 36% adjuncts to refusals. In contrast, EFL learners used 13% direct refusals, 62% indirect refusals, and 25% adjuncts to refusals. Additionally, strategies such as insisting, insulting, praising the other, and invoking the name of God were observed. In conclusion, both groups preferred indirect refusal strategies over other types. It was also noted that EFL learners used more direct and indirect refusal strategies than Jordanian Arabic speakers but fewer adjuncts to refusals. Both groups produced similar strategies in response to the four types of situations, indicating that cultural background significantly influenced the way refusals were performed, despite the different languages used.

A rágalmazás „tényállása” az Ószövetségben és a rabbinikus jogtudományban

The Law of Moses, the Torah, does not explicitly divide the crimes that can be committed in the field of communication into criminal and civil categories, contrary to the legal system of modern and postmodern European states. In the theocratic legal system of the ancient state of Israel, where all sins against human beings were first and foremost offences against God (i.e., being a holy nation, they were also a matter of holiness), this distinction was at most separable in the way in which cases were dealt with, and in the fact that prosecution of certain crimes was mandatory, while prosecution of others was, in modern terms, on the basis of private accusation. The Ten Commandments forbid two acts of communication: the vain (empty, meaningless, false, blasphemous, etc.) use of the name of God (Yhwh), and, in human relations, bearing false witness against someone. In my study, I intend to give an overview of the latter element of the Ten Commandments as a general clause, using the Torah and the sources of rabbinic jurisprudence and relevant literature in a historical context.

Divine Roots: The Etymology of Thoth

Summary The names of gods are an important expression of the Egyptian experience of the divine. Understanding the etymology of divine names can give us insights into the conceptions of the oldest adherents of religious cults, allowing us to appreciate of the essence of the original deity. This analysis will propose an etymology for the name of the god Thoth and situate the god’s name in its proper lexical and theological context, relating the divine name Ḏḥw.ty to an Old Egyptian root for ‘bright’ or ‘white’ and thus lunar concepts. This etymology not only satisfactorily explains the lexical root and theology of Thoth but is also consistent with other patterns in Egyptian divine epithets and names. Using cognates from Afroasiatic languages, the analysis proves that there once existed an ancient lexical root ḏḥ(w) in Old Egyptian or ‘Pre-Old Egyptian’. This root also explains various other nouns in Egyptian such as a type of linen (ḏḥ), the metallic substances of tin (ḏḥ) and lead (ḏḥ.ty), as well as a word for ‘teeth’ (nḏḥ.yt). This analysis demonstrates that some gods’ names are to be found in lexical roots which become unproductive in later stages of the Egyptian lexicon.

A critique of J.S. Sanni’s argument on the role of religion in promoting silence and extortion in contemporary African (Nigerian) society using the name of God

A critique of J.S. Sanni’s argument on the role of religion in promoting silence and extortion in contemporary African (Nigerian) society using the name of God

The Divine Names: A Mystical Theology of the Names of God in the Qurʾan ed. by Yousef Casewit (review)

The Divine Names: A Mystical Theology of the Names of God in the Qurʾan ed. by Yousef Casewit (review)

Pocong Oath Law in Palembang City

This research was motivated by the phenomenon of the pocong oath carried out by Lorong A Rahman Residents, RT 10/04, Kelurahan 1 Ilir, Ilir Timur II District Palembang City, which had shocked the public on social media. Besides that, this issue often occurs in the community. The pocong oath is closely related to shari'áh. The pocong oath is substantially the same as a cultural practice or a community custom; it is done when there is a dispute or problem of a mystical nature or to prove something. Rationality is essential to distinguish between the truth of belief and rationality, which refers to the basis for believing it. The findings of this study are that the religious point of view related to the pocong oath is that there must be a name of God and that it is a truth. The method used in this study is qualitative research with three data collection techniques, namely in-depth interviews, conservation and documentation.

Scientific Study of Islam for Its Understanding and Dialogue of Cultures

Heightened interest in modern Islam, its philosophy, and its culture is substantiated by the complex transformations in Islamic countries and Muslim regions of post-Soviet Russia. Some countries see a rise in the political role of Islam: religion has become a driver of international politics, and adaptation of the Muslim world to the global transformational processes of the century is still on the agenda. Some argue that the scholarly study of religion is ineffective for solving global issues. Muslim scholars take a dim view of non-Muslims attempting to study Islam. Russian academic approach lies in between Western and Muslim religious sciences; thus, new Russian works on Islam not only promote religious studies but also strengthen Russia as an international actor. Doctor of Philosophy, professor Taufik Ibragim is one of the eminent researchers of Islam. In 2009, he was a co-author of the biography of Muhammad. In 2015, he published a much-talked-about work on religious pluralism in the Quran. T. Ibragim’s works conflate encyclopedic knowledge and academic scrutiny with clarity and are of interest to both specialist audiences and general readers. In 2022, he published the book Names of God according to Islam, in which he attempted to translate Muslim concepts into the language of another monotheistic religion. The nature of God—personal and/ or impersonal—is subject to heated discussions, and T. Ibragim gives his interpretations of Quranic verses. The introduction presents an overview of the characteristics of God in the Quran and also gives the first comprehensive index of the names of God. The methodology, systematization, structure, and content of the book make it significant for Russian Islamic and Oriental studies. It will be helpful for theologists, Arabic and Islam scholars, as well as students. T. Ibragim’s works shed light on one of the most numerous and dynamic world religions and let everyone look into the hidden treasures of Islamic tradition.

Epiphenomenal suasion: Jehovah's Witnesses and the politics of preaching against the state

AbstractThe individual is the conventional way religious change is figured when considering ‘conversion’. This essay argues this is rooted in the soteriological focus of Christian evangelism and shifts what are typically taken to be the objects of change to view them as agents of change. As an example of this, the essay compares two ethnographic examples of Jehovah's Witnesses’ evangelism: the ways that Witnesses preach with mobile literature carts; and the way three Witnesses ‘preached’ at an academic conference in Bishkek, Kyrgyzstan. In order to make sense of these examples, it is necessary to unpack the theopolitical context underlying the common suasive strategy, and doing so is revealing in both instances of different objects and agents of evangelism, allowing for a comparison that explores how causality and agency are distributed in Witness preaching work. This leads to a consideration of the ways Witnesses’ public evangelism subtly preaches against the state as a process of ‘vindicating the name of God’.

Persembahan Persepuluhan Menurut Maleakhi 3:6-12

This research discusses the tithe offering according to Malachi 3:6-12, which is one of the topics with a high level of complexity, resulting in various interpretations. Tithing is also a highly sensitive issue in the lives of believers in relation to the church, causing controversies and even divisions. The method used is topical/theological exegesis with an emphasis on contextual-historical analysis. As a result, it is found that tithing is one of God's commands for the nation of Israel who deviated from the Torah law. Regarding the location of tithing, it is the house of God, which in the Old Testament refers to a place within the house of God, but nowadays it can refer to the church, organizations, or individuals in need, not limited to the local church, as long as it is to advance the work of God and not for the personal interests of the recipient. The purpose or result of obedience in giving tithes is gratitude and the glorification of God's name. Tithing represents a discontinuity because believers today do not live under the Torah law, but under the grace of God through the death of Christ.

Tinjauan Teologis Terhadap Ritual Sumpah Tippu’sasa Dalam Adat Mentawai Di Desa Mongan Poula

Oaths play a crucial role in human life, particularly in religious and cultural aspects. This paper elucidates the concept of oaths as an endeavor to bolster the veracity of a statement by invoking sacred entities such as God. In Israeli culture, oaths are regarded seriously and involve the name of God, with the threat of divine punishment if the oath is breached. Challenges for Christians arise when they encounter the influences of local culture and traditions, such as the Tippu’ Sasa oath ritual of the Mentawai tribe, which contradicts biblical teachings. Therefore, a profound understanding of oaths and the challenges of maintaining the sanctity of the Christian faith amidst local culture becomes imperative. This underscores that oaths are not merely verbal acts but also reflect profound spiritual commitments, serving as the foundation for a meaningful and responsible life.

Tanggung Jawab Kaum Awam Dalam Mengaktualisasikan Imannya Menurut Dokumen Apostolicam Actuositatem (AA)

The Church is a community of all God's people, namely all believers who have received baptism in the name of the Father, Son and Holy Spirit and have been united with God the Father through the person of Jesus Christ. As believers, we are called and sent to continue the work of Jesus Christ in the world. This call and mission came from Jesus Christ when He sent His disciples to preach the Gospel throughout the world. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to observe everything that I have commanded you. And know that I am with you always until the end of time (Matt. 28:19-20).” In continuing Her work, the Church hopes that all of God's people will take part. The Second Vatican Council (1962-1965), produced sixteen documents and one of them was the Decree on the Apostolate of the Laity (Apostolicam Actuositatem). In the Lay Apostolate Decree, lay people are called to apostolate. Lay apostolate is a form of involvement of lay people to take part in the Tritasks of Christ, namely as Priest, Prophet and King. Lay people have duties and responsibilities in actualizing their faith through the work and tasks they carry out every day. The faith lived must be expressed and practiced. In actualizing faith, lay people can carry it out through various areas of life, including: in the Church, family, social environment and politics, both nationally and internationally. The involvement of lay people in various areas of life, the Church hopes that their presence will be salt and light for the world. The laity always strive to fight for the common welfare with the spirit of the Gospel. So that with its presence, the Kingdom of God becomes more real in the world and becomes a blessing for many people and becomes the glory of God's name. In this way, the world increasingly knows, accepts and acknowledges Jesus Christ as the only way to the Father because He is the only goal of life.

Allah is the Only True God

People in this world worship multiple gods, others worship only one God, and others worship no god Polytheism was practiced by ancient Egyptians, and ancient Mesopotamians, ancient Greeks and ancient Romans.(.Kimmerle Heinz,2006). Abrahamic religion replaced polytheism to monotheism belief, which only one deity is worshiped. This paper analyzes the concept of the existence of God, who is the true God, who is Allah. Allah is the true name of God of all Prophets, and Islam is the religion of all Prophets from Adam, Moses to Muhammad, all the Prophets were Muslims and Islam is the only true religion, and Allah is the only true God. ( Quran 3:19)

Peran Hamba Tuhan Dalam Mengajarkan Musik Gerejawi Bagi Remaja Pemuda Di GKSI Bethesda Sosok Kalimantan Barat

Teaching church music for young people is one of the most important activities for God's servants to do. This music teaching aims to prepare young people to take part in the ministry, namely bringing music. Youth as the pillars of the church, must be properly equipped because they are the future of the church. Music is very important in worship. With music, it can encourage the congregation to praise and glorify the name of God. The introduction and teaching of ecclesiastical music for young people is one of the most important things for God's servants to do. Because with the magical music teaching program for young people, it can be a bridge for them to find their identity as servants of God and also to explore and hone the potential that exists within them. So that with the teaching of church music, it will make young people know and understand what church music is. They can also take part in the ministry of playing music at church services. Using music is a command from God as a means of praising and glorifying the name of God. The use of music in the Bible is not only used in praising and glorifying the name of God, but in the Old Testament it explains and gives written verses that musical instruments are also used when starting war (2 Kings 3:15), to celebrate victory in war (1 Samuel 10:5), to comfort hearts that are in a state of joy or sorrow, and also musk is used to expel demonic forces that disturb humans (1 Samuel 16:23). Meanwhile, in the New Testament, music is not only used to praise God, but music is also used to mourn people who have died (Matthew 9:23), and music is used to sing to God

Allah, God, YHWH, Gott*: Language-Aware Perspectives on References to God in Religious and Worldview Education. A Comparative Study of Finnish and German School Textbooks

Abstract Language awareness is part of religious and worldview education. In this study, we understand religious and worldview education as language-sensitive and argue that it is necessary to investigate the perspectives on religious language in language-aware school pedagogy. In our view, religious language can be an identity marker which navigates and reflects one’s position. We analysed the language used in Finnish and German secondary school textbooks for the Lutheran religion, the Roman Catholic religion and for Islam as well as for the subject culture, worldview and ethics (Finland) and practical philosophy (Germany). Using discourse analysis, we examined the representations of God in the textbooks’ chapters about Judaism, Christianity and Islam, which are characterized as monotheistic religions. According to the findings in this study, representations of God in the textbooks refer to the self-understanding of the studied religion in RE. This study also shows that the use of the name of God in textbooks illustrates similarities and differences in Abrahamic religions. We argue that inter-worldview learning in the context of religious and worldview education enables participation, dialogue and encounter, and that language awareness is part of inter-worldview learning.

O FUNDAMENTALISMO RELIGIOSO E SUA APROXIMAÇÃO DO MONOTEÍSMO

This research seeks tounderstand the approximation of fundamentalism to monotheism. Fundamentalism emerged as a rescue of the Christian tradition in themidst of sociocultural transformations. The modernity arising from the Enlightenment cause das plitw it hin fundamentalists that convergedin the formation of two theologicals trands. A liberal aspect that was associated with the humanists and the social sciences, becoming a liberal theology.Theo thers trandremained linked to conservatism and traditions of the early church. Fundamentalism lost its way when itcame across a cyclical society that was moving forward by leaps and bounds. This provoked severe and critical reactions to modern society. The advances led to the emergence of a media Pentecostalism that led fundamentalism to bankruptcy. In the Arab spring, the expansion of Islamism brought fundamentalism to the fore, but in an extremistway.This extremism revealed to the world all the violence and persecution of people and nations that to ok place as apreservation of Moral sand the defense of the name of God.

FE CRISTIANA Y RELIGIÓN SIN CONFUSIÓN NI SEPARACIÓN

In the current confusing Brazilian context, marked by polarization and intolerances of all sorts, including the use of God's name, a theological discernment of religious experience is important. This article proposes a preliminary and fundamental reflection on the distinction and close relation between faith and religion, in view of any future discernment. In this tread, the author proposes to rethink this fundamental relationship starting from Paul Tillich, in his debate with Karl Barth. The two theologians have in common the need to overcome a concept of religion, while drawing different consequences for faith. They thus reveal divergences in anthropological assumptions and in the modes of doing theology. At the limit of this controversy, this article focuses on the need to discern authentic faith within religious experiences, for most ambiguous they may seem.