Prophetic Narratives Research Articles

Grief and loss in Shiʿi thought: Zayn al-Dīn al-ʿĀmilī’s (d. 965/1558) Musakkin al-fuʾād

ABSTRACT Within scholarship on Islamic ethics, writings on consolation (taʿāzī) are a largely neglected genre. This article is a start on making good this scarcity in the secondary literature. It studies Zayn al-Dīn al-ʿĀmilī’s (d. 965/1558) Musakkin al-fuʾād, a treatise on the grief over the loss of a child and consolations for it. Al-ʿĀmilī’s contribution to the genre presents a Shiʿi view, inflected by a Muʿtazilī understanding of divine justice and theodicy. According to this view, divine recompense (ʿiwaḍ) is offered to the bereaved on the condition of patient resignation with appreciation of the loss in relation to the ordeal and death suffered by the fourteen ‘Infallibles’ (al-maʿṣūmīn). Al-ʿĀmilī’s disparaging outlook on the world (al-dunyā) encourages abandonment of its material attachments through ideal modes of patience (al-ṣabr) and contentment (al-riḍāʾ). Musakkin al-fuʾād imagines a system of reward and loss, calibrated to the lessons of sacred texts. I examine al-ʿĀmilī’s use of these sources, including prophetic narratives, parables, and traditions (aḥādīth), to explore their implications for an idealized expression of Muslim mourning. From these examples, the personal becomes universal, generating moral criteria for an attitude to life, and necessitating appropriately modified responses to death.

Melacak Akar Wasaṭiyyah Dalam Hadis Nabi SAW

This article discusses the traces of wasaṭiyyah in the Prophet's hadith narratives. Specifically, it explores the events of the Medina Charter which can be used as a symbol of wasaṭiyah in the history of Muslims. The discourse of religious moderation has normatively been displayed in the narrative and behavior of the Prophet SAW. With a narrative research model, this research traces the events into a single unit so that the correlation of existing events is obtained. As a result, the search for hadith with the keyword ummatan wasaṭan is found in several collections of canonical books scattered in four books totaling 10 hadith. These traditions are closely related to the interpretation of QS. Al-Baqarah [2]: 143. Second, in principle, there is a symbolic meaning of wasaṭiyyah in other hadith reports that substantively show the practice reflected by the Prophet SAW who was fair, polite, able to tolerate differences. In addition, the discussion of the Medina Charter is realized on the basis of spiritual, economic and socio-political integration with four significances (a) this charter represents the recognition of ethnic Jews as a people in the sense of their religious freedom, meaning that there is a principle of tolerance. (b) The obligation on the Jews to share the costs with the Muslims in the event of an attack from outside Medina and the recognition of the Jewish side of the Prophet's supreme authority in all disputes between the parties, this principle indicates a commitment to nationality (c) the establishment of restrictions on the movement of Jews outside Medina except with the permission of the Prophet and (d) the establishment of Medina's territory that is free of disputes and destruction of its natural resources which shows the principle of non-violence. Clearly, the roots of wasatiyyah in the prophetic narrative always prioritize religious tolerance without disputes and disputes.

Mustafā Al-Sibā’ī And His Perspectives About The Authority Of Aḥad Ḥadīth Based On His Book Al-Sunnah Wa-Makānatuhā Fī Al-Tashrī’ Al-Islāmī

The authority of Prophetic narrations definitely have been one of the most central problem discussed among scholars, even for mutawātir ḥadīth, not to mention aḥad ḥadīth which not fulfil the requirments to be considered as mutawātir. This study mainly discussing about the authority of aḥad ḥadīth based on perspectives from Mustafā Al-Sibā’ī, a prominent figure of Islamic scholars in one of his well-known book, Al-Sunnah wa-Makānatuhā fī Al-Tashrī’ Al-Islāmī. This book mainly written to rebut lies and arguments from the enemies of Sunnah. Hence this study seeks to analyse views, opinions and discussions regarding aḥad ḥadīth which mostly pointed out by Al-Sibā’ī in order to refute arguments from enemies of Sunnah, or to be exact, from those who reject the validity of aḥad ḥadīth. Thus, by using descriptive-analytical method, this article will firstly provide brief descriptions about Mustafā Al-Sibā’ī and his book before discussing throughout his writing about aḥad ḥadīth. The result of this study hopefully may clears any misunderstanding created by Sunnah’s enemies regarding aḥad ḥadīth.

‘Signs of the times’: Prophecy belief in contemporary Greek Orthodox contexts

This article examines the structure, content, and function of widely circulating prophetic narratives in contemporary Greece and Cyprus. Prophetologists play a key role in recycling and disseminating prophecies through traditional and modern means of communication in an attempt to explain conditions of crisis and to promote conservative moral values and nationalistic aspirations as salvific remedies in the public sphere. Their highly politicized prophetic discourse blurs the differentiation between religion and politics that characterizes secular modernity. But at the same time, the use of modern media and secular strategies for sacred purposes have unintended secularizing effects on the religious field. Finally, the article explores the reasons why prophecy belief finds fertile soil for proliferation in these countries.

Internalization of Prophetic Narratives about Human Friendly in the Development of Religious Moderation

Islamic moderation needs to be disseminated and mainstreamed in religious life at all levels of society in order to create harmony in social life. A harmonious society is a prerequisite for the development of superior culture and civilization. Without Islamic moderation, the ummah will be deceived by the two extreme attitudes of liberalism and radicalism which will further expose them to ongoing conflicts. Islamic moderation should be a reference in responding to changes in society. The development of information and communication technology is assumed to have influenced people's behavior in all fields, including in the religious field. Human-friendly religious literacy is an effort to deal with people's behavior in using information and communication technology that seems free without any filtering. Currently, anyone can access religious sites and disseminate information without first filtering or filtering the content of that information. Thus, it can influence people's thinking and be exposed to information that contains radicalism in religion. This faculty-level community service program intends to help PAI and Islamic boarding school teachers to learn to identify, select, read prophetic narrative information about humanity-friendly. This activity has contributed to teachers in terms of having the ability to identify, select, read and understand prophetic narratives about humanity-friendly. and formulating policies that are considered important for the world of education in responding to the development of information and communication technology. This needs to be done considering that the teacher is the spearhead in educating students (santri) in teaching the good values ​​of religious teachings that are rahmatan lil alamin.

أجـــــوبة الحافظ محمد البرزالي على سؤالات العز ابن الحاجب في الجرح والتعديل

Research title: Answers of Al-Hafiz Muhammad Al-Barzali to the questions of Al-Izz Ibn Al-Hajeb in Al-Jarh and Al-Ta’deel The goal of the Research: To gather the answers of Abee 'Abdillaah al-Birzaali pertaining to Al-Jarh wat-Ta'deel and the study of it. The Research consists of: An introduction, a preface, the text of the questions, a conclusion, and an index. The introduction: Naming the topic, the reason for choosing it, and its importance. The Preface: A short biography on Abee 'Abdillaah al-Birzaali, Al-Haafidh adh-Dhahabi and Al-’Izz ‘Umar ibn al-Haajib As well as the text of the answers along with a study of it, and a commentary on it. The Conclusion: And it contains the most exemplary outcomes and advice. The Index: In it are the sources and references, and an index of the topics. The importance of the Research shows through: The fact that it pertains to the knowledge of Al-Jarh wat-Ta'deel, and that which it contains from benefits in clarifying the condition of some of the narrators in the seventh century. And the researcher summarizes in the conclusion: The level of precision of the knowledge of Abee 'Abdillaah al-Birzaali, and the manifestation of his proficiency in making rulings on some of the narrators. The researcher advises: To gather that which was dispersed from the speech other than him from those who preserved the Prophetic narrations and the men [of Hadeeth]; from that which was not gathered in one place, and the study of it.

The Position of Qur’an and Hadith in Islamic Political Thought: The Case Study of Siraj al-Muluk by Abubakr al-Turtushi (D. 520 AH)

Siraj al-Muluk by Abubakr al-Turtushi, the Faqih of 5th century AH, is one of the most outstanding Islamic works of political thought describing his political theory. A great part of the language of theory in the work is based on the most trustful Islamic text or Qur’an; also Islamic narrations (hadith) have a good position in this language. The authenticity of Qur’an and Hadith, has helped the theory in presenting its ethical – political epistemology, virtual thought, the framework of theoretical and practical ethics, and political strategies to control the society and shaping the frames of government. The methodology of this research is using the approach of Thomas Spragens in understanding Turtushi`s political thought and the position of the concept of language through it. About the versis of Qur’an and the narrations, turtushi`s analytical view has been studied here. This research shows that the structured and selected use of verses and prophetic narrations, is the bases of Turtushi`s work; he has shaped the most part of his theory by the authenticity of verses and narrations. By this war, the practical part of his theory is the political repeat of Qur’an and Hadith which has made the theory an ethical one.

The Concept of the Goodly Life ( Ḥayāt Ṭayyiba ) in the Works of Kenan Rifā‘ī

Abstract: As one of the most important and influential personalities in twentieth-century Turkish Sufi history, Kenan Rifā‘ī (1867–1950) produced numerous written works and cultivated generations of students until his death in 1950. Despite not writing a dedicated work of either Qur’ānic exegesis ( tafsīr ) or commentary on Prophetic narrations ( aḥadīth ), his recorded discourses and commentaries on other Sufi works, especially on the Masnavī-ye Ma‘navī (Spiritual Couplets) of Jalāl al-Dīn Muḥammad Rūmī (d. 1273 CE), provide a rich source of insight into his thoughts on Sufism and Muslim scripture. This article examines Kenan Rifā‘ī’s understanding of one major Qur’ānic concept, namely that of the goodly life ( ḥayāt ṭayyiba ). Mentioned in Qur’ān 16:97, ḥayāt ṭayyiba , along with its constituent elements of life ( ḥayā ) and goodness ( ṭayyib ), have been the subject of numerous interpretations in premodern Islamic religious and Sufi literature, all of which influenced Rifā‘ī’s own conception of ḥayāt ṭayyiba . To better understand the unique status of the goodly life in Kenan Rifā‘ī’s Sufi teaching, this article examines the use of this term both in his works as well as in the broader literary, semantic, and scriptural contexts that deeply influenced his approach to Sufism. This article is divided into four sections. Beginning with a brief biographical sketch of Kenan Rifā‘ī’s life and career as a Sufi sheikh, this is followed by an analysis of the two constitutive terms of the goodly life ( ḥayāt ṭayyiba ), namely the Arabic terms ḥayā (life) and ṭayyib (good), including their appearances in the Qur’ān and Hadith and their interpretation in premodern Islamic religious literatures. This article then includes a brief section on premodern interpretations of the specific term ḥayāt ṭayyiba before a more extensive examination of how this term is used in Kenan Rifā‘ī’s own writings and oral discourses.

The Concept of the Goodly Life ( Ḥayāt Ṭayyiba ) in the Works of Kenan Rifā‘ī

Abstract: As one of the most important and influential personalities in twentieth-century Turkish Sufi history, Kenan Rifā‘ī (1867–1950) produced numerous written works and cultivated generations of students until his death in 1950. Despite not writing a dedicated work of either Qur’ānic exegesis ( tafsīr ) or commentary on Prophetic narrations ( aḥadīth ), his recorded discourses and commentaries on other Sufi works, especially on the Masnavī-ye Ma‘navī (Spiritual Couplets) of Jalāl al-Dīn Muḥammad Rūmī (d. 1273 CE), provide a rich source of insight into his thoughts on Sufism and Muslim scripture. This article examines Kenan Rifā‘ī’s understanding of one major Qur’ānic concept, namely that of the goodly life ( ḥayāt ṭayyiba ). Mentioned in Qur’ān 16:97, ḥayāt ṭayyiba , along with its constituent elements of life ( ḥayā ) and goodness ( ṭayyib ), have been the subject of numerous interpretations in premodern Islamic religious and Sufi literature, all of which influenced Rifā‘ī’s own conception of ḥayāt ṭayyiba . To better understand the unique status of the goodly life in Kenan Rifā‘ī’s Sufi teaching, this article examines the use of this term both in his works as well as in the broader literary, semantic, and scriptural contexts that deeply influenced his approach to Sufism. This article is divided into four sections. Beginning with a brief biographical sketch of Kenan Rifā‘ī’s life and career as a Sufi sheikh, this is followed by an analysis of the two constitutive terms of the goodly life ( ḥayāt ṭayyiba ), namely the Arabic terms ḥayā (life) and ṭayyib (good), including their appearances in the Qur’ān and Hadith and their interpretation in premodern Islamic religious literatures. This article then includes a brief section on premodern interpretations of the specific term ḥayāt ṭayyiba before a more extensive examination of how this term is used in Kenan Rifā‘ī’s own writings and oral discourses.

Ihsanas Islamic Ethical Virtue For Neighborhood Community Coexistence

Abstract: This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is all-encompassing and in principle exhaustive.

Women and Ḥadīth Transmission: Prolific Role of Aisha in Validation and Impugnment of Prophetic Traditions

Abstract Muslim history is animated with examples of women who mastered the art of ḥadīth (Prophetic traditions) sciences and besides this, they had also displayed their expertise in the field of Al-Jarḥ wa Taʿdīl (Validation and Impugnment) of Prophetic traditions. The science of Al-Jarḥ wa Taʿdīl is a very subtle and sensitive branch of Usūl al ḥadīth (the science of ḥadīth) which deals with acceptance or rejection of Prophetic narrations, based on the trustworthiness and weaknesses of ḥadīth narrator. Since the beginning of Islamic history, Muslim women have constantly taken a prominent part in narration, preservation, and memorization of ḥadīth, these efforts continued for a long time and there were numerous distinguished female scholars of ḥadīth who were treated with great honor. This study aims to investigate the contribution of these muḥaddithāt (female scholars of ḥadīth) in ḥadīth narration and specifically the significant role of Aisha (R.A.) in the field of Al-Jarḥ wa Taʿdīl. This study also aims to put forth the contribution of muḥaddithāt in ḥadīth narration during the early centuries of Islam parallel to their role in Al-Jarḥ and Taʿdīl of narrators. Furthermore, this study would be a humble effort to highlight the intellectual contributions of female Muslim scholars of ḥadīth to encourage women of today to carry this legacy forward by mastering this scholarly endeavour and continue the legacy of their pious predecessors.

عید الاضحیٰ کی قربانی سے پہلے اور اُس کے بعد کے مراسمِ عبودیت ( جاوید احمد غامدی صاحب کے موقف کا ایک تنقیدی مطالعہ)

Jāvaid Aḥmad Ghāmidī, a contemporary Muslim modernist scholar, holds that the three established rituals of ḥajj and ‘umrah can be regarded as independent rituals in religion, which he categorises asnadhar (votive offering). The ritual is performed by fulfilling three conditions: 1) abstaining from removing body hair, 2) refraining from clipping nails, and 3) trimming or shaving the head. According to Ghāmidī, all believers can perform this rite, without any spatio-temporal restriction, as a supererogatory act. The Prophet (P.B.U.H.), he believes, encouraged Muslims to voluntarily observe it on the occasion of ‘īd al-aḍḥā. This is inferred by combining the information found in two Prophetic narrations, one reported by Umm Salamah and the other by ‘Abd Allah b. ‘āmr. In Ghāmidī’s view, all believers whether or not they are offering the animal sacrifice may offer such nadhar. For doing so, they would follow the two aforestated restrictions from the beginning of Dhū al-Ḥijjah (the twelfth month of the Islamic calendar) and trim or shave their heads on the ‘Īd day after the animal has been slaughtered (if they are to offer the sacrifice) orin anytime during the day (if they are not to offer the sacrifice). This last act is seen as a token of the completion of their votive offering to God. After a careful discussion of Ghāmidī’s view, this article concludes that the religious and rational arguments put forward by Ghāmidī are insufficient to relate the three rites (separately mentioned in the above Prophetic narrations) to the corresponding rites of ḥajj and ‘umrah and generalize them, out of the context, as one standalone ritual.

Prophetic Representation in The Vision of A. Mustafa Bisri’s Poetry Locality

The hallmark of A. Mustofa Bisri’s poetry is the simplicity that is “deceptive” and the use of words that don’t tend to be aesthetic form. Therefore, this study aims to uncover the intentions of A. Mustofa Bisri in writing poetry. This study was conducted based on field data obtained from interviews with A. Mustofa Bisri at Pesantren Raudlatut Thalibin, Leteh, Rembang, Central Java. The results of this study indicated that the prophetic narrative in A. Mustofa Bisri’s poetry becomes a strength. This is influenced by locality, closely related to sanad of knowledge and transcendental wisdom. Through prophetic narratives and locality (pesantren) as an intensification, A. Mustofa Bisri seeks to “liberate” the human soul imprisoned by materialism and industrialization, in addition to strengthening individual monotheistic values.

Significance of Teaching Counter-Terrorism in the UK Mosques

Significance of Teaching Counter-Terrorism in the UK Mosques Ramzan Mohammed, Assoc. Prof. Dr Bakare Kazeem Kayode Abstract There is no doubt that terrorism is a world issue which has affected the whole of mankind in general, but Muslims all over the world have been troubled by it at large. Due to the misrepresentation of Islamic Qur‟anic text and Prophetic narrations, young Muslims have been prey to being brainwashed in the hands of people who want to misuse them for their own political activities. In order to protect our young generation, it is important that the true concept of Islam and the counter-terrorism aspect of Islam is instilled within our young generation. This paper looks into the research carried out on the importance of teaching peace and counter-terrorism in the UK mosques by exploring the perception of UK mosque members about this. This study will also look into what curriculum UK mosques are using, whether it incorporates any counter-terrorism studies or not. Full Text: PDF DOI: 10.15640/jisc.v9n2a3

Present Day Terrorists are the Kharijites of the Time of the Prophet (PBUH)

Present Day Terrorists are the Kharijites of the Time of the Prophet (PBUH) Ramzan Mohammed; Assoc. Prof. Dr Bakare Kazeem Kayode Abstract Terrorism is one of the major world issues which has affected the whole of mankind in general, but it has more specifically troubled Muslims all over the world. Terrorism has been bracketed with Islam across global media due to terrorist groups such as ISIS and Al-Qaeda claiming to be Muslims and chant slogans claiming to follow the Qur‟an. This paper looks into the Prophetic Narrations in regards to the Kharijites of the time of the Prophet (PBUH) and compares them to present day terrorists. The outcome indicates that present day terrorists are the Kharijites of the time of the Prophet (PBUH), which the Prophet (PBUH) prophesized, and as stated by the Prophet (PBUH), they have nothing to do with Islam and their atrocities will take them to Hellfire. Full Text: PDF DOI: 10.15640/jisc.v9n2a1

دور التربية الإسلامية في تمکين المرأة السعودية

هدفت هذه الدراسة إلى التعرف على دور التربية الإسلامية في تمکين المرأة السعودية، واعتمدت الدراسة على المنهج الوصفي الوثائقي من خلال التحليل الشامل لمحتوى ما جمع من وثائق وسجلات ذات صلة بموضوع الدراسة. أظهرت نتائج الدراسة، أن المملکة العربية السعودية کدولة اتخذت من القرآن الکريم والسنة النبوية الشريفة دستورين لها، ومنحت المرأة السعودية حقوقها بما يتوافق مع التربية الإسلامية، ومکنتها في مجتمعها بما يکفل کرامتها ويتلاءم مع طبيعتها. کما کشفت الدراسة عن وجود شواهد عديد توضح تمکين المرأة في الإسلام، وذلک جلي في القرآن الکريم والسنة النبوية الطاهرة وما يستمد منهما، وهناک مکونات عديدة لتمکين المرأة في التربية الإسلامية ومن أهمها التمکين المعرفي والتمکين النفسي والتمکين الاقتصادي والتمکين السياسي. وأشارت الدراسة إلى أن تمکين المرأة السعودية راعى التدرج في تمکينها في المجتمع، حيث اتبعت الدولة التدرج في تمکين المرأة لمعالجة الموروثات الاجتماعية التي لا تتوافق مع الشريعة الإسلامية. وفي ضوء نتائج الدراسة تم تقديم مجموعة من التوصيات منها: رفع الوعي المجتمعي بمنهج التربية الإسلامية الذي تتبناه المملکة العربية السعودية لتمکين المرأة السعودية في مجتمعها. ربط تمکين المرأة السعودية بقصص مماثلة من الرعيل الأول والثاني في الإسلام. وتقديم برامج تدريبية للمرأة السعودية في مجال التمکين المعرفي والنفسي والاقتصادي والسياسي من منظور التربية الإسلامية. الکلمات المفتاحية: التربية الإسلامية، تمکين المرأة، السعودية. Abstract: This study aimed to identify the role of Islamic education in empowering Saudi women. This study utilized a descriptive documentary approach through a comprehensive analysis of the documents and literature collected, related to the study’s subject. The results of the study showed that the Kingdom of Saudi Arabia -a state that adopted the Qur’an and the Sunnah as two constitutions- has supported women's rights, and has empowered women in society in a manner that guarantees their dignity and is consistent with their nature. Many Qur’anic and Prophetic narrations demonstrate that the teachings of Islam empower women to be an active member of their society. There are many components of women's empowerment in Islamic education, the most important of which are presented in the current study: cognitive empowerment, psychological empowerment, economic empowerment, and political empowerment. This study showed that empowerment of Saudi women has taken a gradual empowerment approach. The state has followed a gradual process in empowering women to address social obstacles that do not comply with Islamic teachings. In light of the results of the study, a set of recommendations were presented including: raising community awareness of the Islamic education approach adopted by the Kingdom of Saudi Arabia to empower Saudi women in their society; linking Saudi women empowerment with similar stories from the first and second generations in Islam; and providing training programs for Saudi woman in the field of cognitive, psychological, economic, and political empowerment from an Islamic education viewpoint Keywords: Islamic education, women's empowerment, Saudi Arabia.

Princess and the Plague


 
 
 Recent bioarchaeological and phylogenetic studies have identified Central Asia as an early reservoir for Yersinia pestis, the bacterium responsible for the bubonic plague in humans and animals. Lacking documentary evidence, however, historians have heretofore been unable to find a place for South, East, and Central Asia in the premodern history of the plague. This article uses Tibetan-, Chinese-, and Khotanese-language sources to tell a history of the bubonic plague in Central Asia between the seventh and ninth centuries. From official Tibetan histories, we learn of human and animal plagues at the turn of the eighth century. From the prophetic narratives of Khotan, we learn of an unnamed Chinese princess who died in Tibet with a black pox on her chest. Finally, interpreting Tibetan and Khotanese translations of an Āyurvedic medical text in light of bioarchaeological data, we can begin to retrospectively diagnose the plagues of Central Asia. More than just the documentary history of a specific plague outbreak, these sources demonstrate the variegated responses to centuries of plague in Central Asia, including narrative description, scapegoating, ritual protection, humoral diagnosis, and pharmacological and surgical therapies. The end result is an integrated account of the bubonic plague in Central Asia based on Tibetan and Khotanese explanations of epidemics.
 
 

The Political Use of Prophecies in Indonesia

The paper analyzes through different historical periods in Indonesia the political instrumentalization of three prophetic narratives based on the prophecies of the medieval Javanese king Jayabaya, and looks at the ways in which millenniarist organizations and political activists have used the myths of the Savior and the Golden Age to achieve their own goals. The form of prophetic narratives has proved extremely productive in the process of channeling dissatisfaction and mobilizing for the purpose of political activism, and their interpretation does not only yield a clearer picture of the complex political situation and historical events, but also, through the actions of influential individuals, it provides insight into a number of other aspects of local culture, such as the forming of religious syncretism, the division of power in society or the cultural perception of time. The paper seeks to show that these prophecies do not aim to foretell future events, but rather serve as a means of ensuring the legitimacy of individuals in political struggles in the present time.

Dystopias in the Kingdom of Israel: Prophetic Narratives of Destruction in Recent Hebrew Literature

Abstract This article is about a recent wave of literary dystopias published in Israel, most of which center on the soon-to-come destruction of the Jewish state. Notable among these are The Third (Ha-shlishi) by Yishai Sarid (2015), Mud (Tit) by Dror Burstein (2016), and Nuntia (Kfor) by Shimon Adaf (2010). These texts draw on biblical or Rabbinic Hebrew, Jewish sources, and Jewish historical events (specifically the destruction of the First and Second Temples), making them just as much about a dystopian past as they are about a dystopian future. They are, in other words, dystopias of a circular temporality: emerging from and moving toward (Jewish) dystopia. This recent wave of Israeli dystopian narratives is primarily preoccupied with the past and future of Judaism, the Jewish people, and Israel as a secular-yet-Jewish state. Most interesting, perhaps, is the complete absence of Palestinians from these texts and from this dystopic imagination. Despite their obvious presence in Israel’s current reality, Palestinians have no role whatsoever in these texts. We are dealing therefore with exclusively Jewish dystopias. Read against some of the dystopian white South African writings under Apartheid, the complete absence of Palestinians in the recently published Israeli dystopias, appears particularly disheartening. Neither partner nor enemy, Palestinians do not even share in a future nightmare with Israeli Jews. We are left with the following questions: Does writing a Jewish Israeli dystopia require eliminating Palestinians from the narrative? Is it possible (how is it possible?) to think of a Jewish (Israeli) future, present, and past without thinking about a Palestinian past, present, and future? Following the example of South African dystopias, this article concludes that for such literary and ethical concerns to be critically explored, Israel must first be (officially) recognized as an apartheid regime.

The Oracle of Gog and Magog: A Social-Rhetorical Interpretation of The Prophetic Discourse in Al-Kahf 83-101

As a prophetic narrative, Gog and Magog oracle has a strong influence over many Islamic sects and groups. The analysis and interpretation of God’s message within this oracle is a necessity to understand the social, cultural and literary influence of the narrative on religious and non-religious communities. By applying the socio-rhetorical interpretation (intertexture texture), readers can gain more awareness the prophetic discourse which is a part of Allah message to humanity. The main focus of the analysis is the inner texture.