Recognition Of God Research Articles

A Semantic Study of the Beautiful Names of Allah and His Supreme Attributes

the correct understanding of God Almighty is not only the most necessary but the primary prerequisite of religious life, and knowledge of His names and attributes is also connected with this comprehension. Nonetheless, knowledge in this area has never been without significant and stormy adversities whereby many notions related to the names and attributes of God have become displaced and misinterpreted over time. Since Arab accent is crucial in appropriate understanding of these subjects Arabic is thus a powerful and key tool for dealing with these issues. Arabic language is relevant in this study in light of the fact that it is very relevant in crafting right conceptions of the aforementioned concepts. The language’s ignorance has led to many misunderstandings. The research entitled: ‘A Semantics Investigation of the Beautiful Names of Allah and the Supreme Qualities of Allah: A Pragmatic Analysis of Sahih Al Bukhari’. The importance of this issue cannot be overemphasized because it restores the original methodology of the early generations of approaching the understanding of the names and attributes of God. The purpose of this work is to recall the intentions of the first generations in the recognition of God’s names and qualities. I hope that this work helps fulfill the reason for the creation of humanity and jinn, as stated in the Quran: Thus, the Quran says:. existing and based,"Upon the authority of Allah, it stated: “And I did not create the jinn and mankind except to worship Me” Quran 51:56. For this study I carried out a comprehensive study of Sahih Al-Bukhari and its explanations and Arabic dictionaries for all the information on the topic to be sourced. It is made up of two major parts and is followed by the introduction and preface and contains findings from the study. Based on the method used in this piece of research, the analysis is analytical, because it is only possible to choose hadiths that are most discussed in scholarly conversations due to the fact that there is a large number of prophetic hadiths that refer to the names and attributes of Allah.

“O’er the hilltops is the word of God” – Abraham Joshua Heschel’s prototypical self-defining memory and its relationship to his vision of the good life

Abraham Heschel (1907–1972) was a Jewish theologian and rabbi who grew up in Poland, received a doctorate in philosophy from the University of Berlin, and fled from the Nazis to the United States prior to World War II. Heschel was widely respected for his books about human beings’ engaged relationship with God and later for his civil rights and anti-war activism. His most enduring message was that religion's truth lies not in purging of sin or worshipping divine perfection, but in recognition of God’s intimate and felt presence in human lives.This articleillustrates how Heschel’s narrative identity and perspective on the “good life” can be traced through a specific evocative self-defining memory from his life, a “prototypical scene.” A psychobiographical analysis demonstrates how this memory meets all five criteria of the prototypical scene. The analysis draws on Heschel’s books, poetry, and essays, multiple secondary sources, and interviews with his biographer, Edward Kaplan and his daughter, Susannah Heschel. It also contrasts Heschel vision of a “God-centered” life with contemporary psychological perspectives on what constitutes a “good life.” It concludes by highlighting how narrative memory analysis can provide depth and dimension to personality psychology.

Characteristics of Christian College Faculty Who Prioritize Students’ Development of Vocational Calling

Interviews were conducted with 15 faculty members across three Christian U.S. university campuses in seeking to identify the attitudes, beliefs, and behaviors of faculty who had been identified by institutional leaders in the area of calling and vocation as prioritizing the development of a sense of vocational calling in their students’ lives. This study led to the identification of four personal experiences of participants and four types of interactions with students as major themes. Specifically, the four experiences that emerged during data analysis were a recognition of God’s activity in calling; an appreciation of the influence of others on their vocational choice; an understanding of calling as a process; and the perception of pressure felt by students to consider their vocational calling. Participants also reported engaging in certain types of interactions with students. In specific, they displayed an attitude of helpfulness in matters large and small, integrated their personal faith with their teaching, shared their personal stories of faith and vocational calling with their students, and promoted experiential education to their students. Each of the themes was examined in light of existing higher education research. Implications for practice and recommendations for future research are presented. This study contributes to the literature related to the role of calling and vocation in the lives of college students and faculty and proposes a theory and model describing opportunities for influence by Christian college faculty on students’ development of a sense of vocational calling.

Kierkegaard’s View on Existence: From Denying the Other to the Longing for the Other

In this paper, we will present the specific and pioneering brand of existentialism developed by Søren Kierkegaard, an immensely influential European thinker who ushered in a whole new era of philosophy. We will analyze his view of the problem of existence and, more specifically, the self as to how an individual must first become separated from others (the masses or the public), to then become a new person through faith in God, the key Other that makes one’s whole life appear as new. Kierkegaard’s influence on the further development of philosophy is almost beyond comparison, as is apparent first and foremost in existentialism and its various versions developed in the 20th century, and through these developments, it has shaped the course of philosophical thought extending far beyond the borders of Europe. In his view, the life of a human individual is tightly bound up with the relation towards the other. This requires, on the one hand, a certain denial of the other qua the others and, on the other hand, an all-encompassing turning towards and acceptance of the Other, i.e. God (as the highest degree of human accomplishment cannot be achieved without this recognition of God as the Other with the initial capital).

포스트모던 감수성에 맞는 선교 이해: 샐리 맥페이그(Sallie McFague)의 은유신학(Metaphorical Theology)을 중심으로

Metaphorical theology saw the cause of the problem of ecosystems as the dualistic understanding and recognition of God in Western traditional theology. In other words, the Western traditional Christian-centered idea of ‘God-human-world’ gave rise to a ‘human-centered worldview,’ and it was seen that today’s ecosystem is being destroyed. Therefore, in order to overcome the ecological crisis and enable the Christian church and missions in the postmodern era, we need to use the metaphor of ‘Mother, Lover, Friend’ rather than the metaphor of ‘God the Father’ representing Western traditionalism to understand and recognize a new God. It is to seek a new theological method for missions in an ecological crisis.

The legacy of Saint Luke (Valentin Felixovich Voyno-Yasenetsky) to medical sciences

Saint Luke, Archbishop of Simferopol and Crimea (1877‒1961), was born Valentin Felixovich Voyno-Yasenetsky in Kerch, Crimea. He served as an outstanding physician and Academic Professor of Topographic Anatomy and Operative Surgery at Medical School of Tashkent University. He worked extensively on the fields of surgery, regional anesthesia, pyogenic infections, ophthalmology, neurosurgery, oncology, orthopedics, otorhinolaryngology, gynecology, urology, and dentistry, often under difficult circumstances. He performed a wide variety of operations, from minor outpatient procedures to extremely complicated ones, followed by extensive inpatient management and treatment of ailing individuals. He published numerous research articles and books. His most acclaimed monograph entitled “Essays on the surgery of pyogenic infections” (“Sketches of purulent surgery”), focused on the broad field of surgery with special reference to the pyogenic infections and served as a reference tool and guide book for the next generations of physicians. The Stalin Prize was the highest professional honor awarded to Valentin Felixovich Voyno-Yasenetsky by the Soviet state in recognition of his contribution to science. Voyno-Yasenetsky was a blessed physician who had a major influence on both patients and colleagues, due to his fundamental ethical principles and values based on Christian beliefs. His life and scientific work have been an example of the practical unity of scientific truth and religious faith. He was ordained to the diaconate and priesthood, until he elevated to the ranks of Bishop and Archbishop. He was arrested and subsequently exiled for his religious beliefs and his glorification by the Orthodox Church as Saint Luke was held in Russia in 2000, as a recognition of God’s holiness manifesting in his life. Saint Luke received an honorable place in the history of Medicine and the Eastern Orthodox Church. The present study aims to highlight key elements of his life and his scientific contributions.

Sayyid Ahmad Khan Dan Pendidikan Modern

Abstract:. Human are creatures who need education, both physically dan spiritually. This comprehensive education cannot be separated from the origin of human events, namely recognition of God. This is part of human morality towards its creator. The process of moral education begins with understanding knowledge. Then the practice of knowledge anda accompanied by tawajuh (remember) to God. These three components are one part towards the perfection of human morality.

Darwinism with the Recognition of God: Planet Earth Awesome or Awful

Darwinism with the Recognition of God: Planet Earth Awesome or Awful

TAUHID SEBAGAI FONDASI KEADILAN SOSIAL DALAM PEMIKIRAN TAN MALAKA

Researchers are hardly interested in Tan Malaka's thoughts about the concept of divinity (Tauhid). Indeed he is better known as a Marxist who does not recognize God (in the discourse of Indonesian Marxism), but in his work is found his commentary on the concept of divinity. This paper will re-examine the thoughts of Tan Malaka, especially in his main work is Madilog (Materialism, Dialectics, Logic), related to the issue of social justice. Tan Malaka defines divinity as the recognition of God's power, the Oneness of God. This confession arises based on awareness of God's laws in the universe. Based on these laws, Tan Malaka realizes that justice means equal- ity and enforcement of justice means enforcement of God's laws, which is only possible if we recognize mate- riality. As for Tan Malaka, social justice means equal ownership. Thus, the equality of ownership will not be realized, if everyone crosses the boundaries of owner- ship. This is what is happening in the social system of capitalism today. Therefore, strengthening social justice means resistance to capitalism.

Apofaticko-katafatický rozměr mystiky v pojetí Nikolaje Losského

The article analyzed the first part of the work of Nicolas Losskij Mystical’s intuition in the context of current research in the spiritual theology. Negation is – according to Losskij – the first natural step for understanding and recognition of the reality of Absolute, and followed by recognition of God’s love. Apofatic and catafatic theology is in mystical experience complementary.

Shushtarī’s Treatise on the Limits of Theology and Sufism: Discursive Knowledge (ʿilm), Direct Recognition (maʿrifa), and Mystical Realization (taḥqīq) in al-Risāla al-Quṣāriyya

Abū l-Ḥasan al-Shushtarī’s (d. 668/1269) heretofore unedited and unstudied treatise, “On the Limits [of Theology and Sufism]” (R. al-Quṣāriyya) is a succinct account of the celebrated Andalusī Sufi poet’s understanding of the relationship between discursive knowledge (ʿilm) of the rational Ashʿarite theologians, direct and unitive recognition (maʿrifa) of the Sufis, and verified knowledge (taḥqīq) of the monist Realizers. Following a broad discussion of the major trends in Sufism that form the background out of which Shushtarī emerges, this article analyzes the Quṣāriyya and presents a full English translation and Arabic edition of this text. The Quṣāriyya is a treatise on epistemology that was written in order to provide guidance to a disciple on how to respond to accusations of doctrinal heresy and deviation from the revealed Law. As such, it offers a window into Shushtarī’s thought as well as his understanding of his own place within the 7th/13th century Islamic intellectual tradition. The hierarchy of knowledge that he outlines represents an early response to the growing epistemological debates between what may be called “monotheist Ashʿarites,” “monist-inclined Sufis,” and fully fledged “monist Realizers.” The differences between these three perspectives lie in how each understands God’s bestowal of existence (ījād) and, consequently, the ontological status of the created realm. The Ashʿarites are “monotheists” because they inhabit an atomistic creation that actually exists by virtue of God’s existentiating command. For them, God transcends creation, and creation proves the existence of a transcendent Creator. The Sufis, for their part, incline toward the monists for whom God is the sole Reality, and for whom all else is nonexistent (ʿadam). However, they begin by affirming the logic of the Ashʿarite monotheist paradigm, and as they acquire direct recognition of God through spiritual purification, they assert that the Creator proves the existence of creation, because the latter is an “empty tent” sustained by the divine command. Finally, the “monist” Realizer maintains that nothing other than God exists. Having realized the truths that the theologians speculate about and that the Sufis begin to experience, the Realizers can engage, affirm, and refute both groups at their respective levels without committing to the cosmological doctrines of Ashʿarism, the ontological categories of Avicennan philosophy, or even the Sufi conception of the spiritual path to God.

Providence and Power: The Political Thought of Feofan Prokopovich

This paper analyses the political thought of Feofan Prokopovich in the context of emergence of Russian monarchism. The author studies the whole complex of Feofan’s writings, with an emphasis upon the most famous one of them, i.e. Pravda Voli Monarshei . The author strives to demonstrate that political philosophy of Pravda Voli Monarshei did not contain an unsolvable contradiction between the proclaimed absolute obedience of the subjects and the recognition of God as a source of any political power as Feofan never excluded Divine Providence from the list of actual political factors. Feofan’s later writings show the importance of Augustinian providentialism for the whole system of Feofan’s political ideas. This point is illustrated by means of comparison with J. Bossuet, the leading French preacher of the second half of the seventeenth century, who was writing under the strong influence of St. Augustine. Feofan’s providentialism, which postulates God as a source of any power, cannot be reduced (as L. Erren did) to the simple notion of covering up some sort of system of political election. However, Feofan was rather reluctant to deploy the providential arguments in the years of Peter’s reign and became much more willing to do so under Peter’s successors. The author concludes that the intellectual tools of political theology included not only providentialism but also the cult of a Godly monarch, which to a certain degree contradicted the providential understanding of politics. The author considers the complicated interaction of these intellectual tools to be equally important to the interaction of providentialism and the theory of social contract which was presented in Pravda Voli Monarshei .

‘FILL THE EARTH AND SUBDUE IT’ (GN 1:28): DOMINION TO EXPLOIT AND POLLUTE?

Genesis 1:28 is used in some circles as divine sanction for both unrestrained population growth and for a capitalist approach to the world as a source of resources to be exploited and as something to the world as a source of resources to be exploited and as something to be conquered for human benefit alone. In the light of a rapidly growing world population and consequent hunger, the growing Thread of resource depletion and environmental damage due to both pollution and exploitation, these activities must be questioned, and therefore this approach to the texts reconsidered. The time of origin of the texts was one of an affirmation of God’s sovereignty, but also of a realization of limitation and restraint, Moreover the creation narrative must be looked upon as a unique situation, so that the command was of temporary validity only. Thirdly, the understanding of the theology of creation must itself include an awareness of limitation. The command cannot therefore be seen as one urging unrestrained growth, but rather self-limitation. Recognition of God’s sovereignty gave a distinctive approach to forces confronting Israel which led to its survival. A correct understanding of dominion and God’s sovereignty will likewise lead to a distinctive approach to a necessary limitation.

The Name of God in a Constitution: Meaning, Democracy, and Political Solidarity

Abstract This article explores the idea that recognizing God in the Constitution of a modern liberal democracy benefits both religious and non-religious citizens through symbolizing transcendent meaning and facilitating political solidarity. It first argues that pure autonomous reason is not sufficient to support these benefits and any attempt to ‘translate’ the religious principles into secular ones will diminish the benefits for religious citizens. Second, recognizing God in a Constitution does not necessarily impose a religious character, belief, or practice which is detrimental to non-religious citizens. Rather, recognition alludes to a shared heritage and tradition and acknowledges that religious individuals and groups are legitimately part of and interact with the modern democratic state. Finally, and most importantly, recognition of God as a broader symbolic recognition of religion can enhance the democratic process by motivating virtuous conduct and opening up the political space to higher levels of meaning and the good.

Al-Isharat wa-t-tanbihat [on metaphysics]. Part five. (Transl., foreword and comm. by T. Ibrahim, N. V. Efremova)

This is the final part of the translation into Russian of Ibn-Sina's treatise al-Isharat wa-t-Tanbihat (“Remarks and Admonitions”) by Abu Ali Ibn Sina (Avicenna 980-1037). Chapter 9 discusses the stages of the spiritual path for recognition of God -irfan (“gnosis”). Chapter 10 deals with miraculous signs and powers, which identify the 'arifs (“gnostics”).

Science and the Good: The Tragic Quest for the Foundations of Morality by James D. Hunter

Reviewed by: Science and the Good: The Tragic Quest for the Foundations of Morality by James D. Hunter Jude P. Dougherty HUNTER, James D. and Paul Nedelisky. Science and the Good: The Tragic Quest for the Foundations of Morality. New Haven, Conn.: Yale University Press. xv + 289 pp. Cloth, $26.00 Chapter 1 of this book opens with the sentence, "Can science be the foundation of morality?" By chapter 2 it is clear that the book is less an attempt to answer that question than it is about contemporary discourse on the relationship between science and morality. Hunter and Nedelisky believe that the conversation about the science of morality has, in fact, taken on a life of its own and has become a discernable academic discipline. Morality may be nothing but common sense. It is its justification that throws people off. Hunter and Nedelisky early on in their volume give Hume's dictum, "You can't go from what is to what ought to be," the status of an epistemic law. That is nonsense. There are laws of nature, which no physicist, chemist, or biologist is likely to deny, and there is a natural moral law, articulated time and again through the ages by the Hebrew prophets. But if you limit recognition of that law to description and prediction, you are not likely to find it. Hume in so limiting was right on that point. What is at issue is: are we so limited? Recognition of a natural moral law has much to do with recognition of God's existence and with what is held to be the good. Agnosticism is a willful position. There is evidence for the existence of God, and nature's order is evident to anyone who is not willfully blind. The American philosopher, logician, and mathematician acclaimed as the founder of American pragmatism, Charles Sanders Peirce, will say the existence of God is self-evident. If one starts with the Greeks rather than the British empiricists, one is likely to have an entirely different attitude toward the moral order. Plato reasoned to a summum bonum responsible for the order in nature and worthy of veneration, Aristotle to a self-thinking intellect, to a first efficient cause, and to an ultimate final cause. These ideas were picked up and developed by the Stoics and philosophers who came later. Christians had no difficulty identifying these marks as attributes of the revealed God who created heaven and earth. A significant portion of this volume is devoted to a second-hand account of scholasticism, supposedly superseded by the Enlightenment. What the authors call "scholasticism" is now called "realism," as distinct from idealism and positivism. Newton, Copernicus, Kepler, and Galileo were realist, so too in the twentieth century were the physicists Lise Meitner, [End Page 794] Niels Bohr, and Enrico Fermi. And in the philosophical orbit, so too George Santayana, Alfred North Whitehead, and John Dewey, just to name a few. Clearly, Hunter and Nedelisky hope to find what they call "a worldly secular ethics grounded in a broadly naturalistic foundation replacing an other-worldly theological ethics." What they find instead is an endless discussion and debate on whether such is possible. In their words: "Despite all the optimism of the Enlightenment, none of the valiant efforts to find a scientific foundation for morality quelled the quiet, unsettling, yet growing plausibility of moral skepticism." Hume's skepticism about knowledge in general had the unintended effect of supporting moral skepticism. Eventually Hunter and Nedelisky are forced to admit that "empirical science has given us nothing remotely close to a foundation for morality." An informative chapter is devoted to E. O. Wilson's sociobiology. In 1975, Wilson published a book under the title, Sociobiology: The New Synthesis. In it he attempted to show how social behavior is tied to evolutionary or genetic factors. He was convinced that an evolutionary explanation of human behavior, if pursued, would in principle be more fruitful than any philosophical endeavor. With some obeisance to the then newly emerging brain science and neurobiology, Wilson's own study of animal behavior, by analogy, led him to believe that Darwin's theory of natural selection accounted for selfishness in individuals...

Devotional Biology: A young-age creationist, college-level, conceptual biology textbook

Devotional Biology is being developed as a one-semester college-level conceptual biology textbook for non-science majors. Except for presenting a survey of organisms and an introduction to organismal anatomy and physiology (typically reserved for a second-semester course), Devotional Biology covers all the major topics of biology presented in secular texts as well as a few others not usually covered at all. Student surveys indicate students believe they learn biology through the Devotional Biology text. At the same time, Devotional Biology presents biology from the perspective of a distinctly biblical worldview—and on surveys, Devotional Biology students believe they improved their appreciation of biology as well. Devotional Biology also focuses on God, and how His attributes are evident in the biological world—and on surveys, Devotional Biology students believe they improved their recognition of God in the creation, their understanding of God, their relationship to God, and their use of the creation in witness to others. Devotional Biology also assumes a young-age creationist interpretation of biology, critiquing the naturalistic perspective of the field in the process—and on surveys, Devotional Biology students believe they grew in their faith and learned to defend their faith. Devotional Biology also includes responsibilities of believers as priests and kings in God’s creation—and on surveys, Devotional Biology students believe they grew in their understanding of their ethical responsibilities, in their worship of God, and in better ruling over the creation.

FEMINISME DALAM PANDANGAN ISLAM: Telaah Kita>b Risa>lah Nu>r

Feminisme merupakan salah satu realitas modernisasi yang terjadi dalam perkembangan pemahaman umat, terutama dalam mempertegas berbagai produk hukum Islam bagi para muslimah di dunia ini. Artikel ini mengkaji tentang kedudukan perempuan dalam Islam sebagaimana yang terdapat dalam kitab Risalah Nur karya Said Nursi. Interpretasi Said Nursi yang memihak pada kehidupan perempuan merupakan obat ampuh bagi penyakit jumud para perempuan Turki saat itu. Sesuai dengan proporsinya, pemilihan topik hijab menjadi sangat relevan, karena kesejajaran yang diakuinya juga berlandaskan pada dalil Allah mengenai kemerdekaan dan amanah yang diemban oleh perempuan. Perempuan merupakan sosok manusia yang mendapat peran ganda dalam konteks kemerdekaan hidupnya. Ia dapat berkiprah dalam kehidupan rumah tangga, namun ia juga dapat berkiprah di luar rumah dengan tetap melandaskan kegiatannnya pada ketentuan-ketentuan syari’ah. Istilah an-nisa sebagaimana dalam al-Qur’an memberikan bias keistimewaan bagi subjeknya. Sehingga dapat disimpulkan bahwa dalam status ini kaum perempuan telah mendapat derajat mulia dengan segala keistimewaan yang melingkupi diri mereka.

The Concept of Khudi (The Self) in Iqbal’s The Secrets of the Self

This article is an attempt to study the concept of “Khudi” in Iqbal’s The Secrets of the Self not only on theoretical grounds but also on account of its poetic expression. This research article focuses upon Iqbal’s inventive doctrine of the self; and all the subsequent works of Iqbal supplemented and further refined this central concept. The dominant idea that Iqbal emphasizes is that knowing oneself is in fact an immediate perception of God. He focuses his attention on the individual “I”, thus shifting the emphasis from divine to human. The path of recognition of the self is the path that takes one to a contact with the Absolute. Iqbal’s whole conception of the growth of the selfhood consists of three levels: i- the self and “I am ness (intrapersonal) ii- the self and the other (interpersonal) iii- the self and God (transpersonal) The first level of the self and “I am ness” can be likened to the first (lowermost) level of psychological needs in Maslow’s Hierarchy of Needs. At this level the self is just conscious of its own self. This “I am ness” marks the first awakening of the self. The self cannot think beyond itself until and unless the physiological needs are satisfied. The other level of “the self and the other” can be linked to psychological and social needs. After the station of the biological or physiological needs, the self yearns for security and stability. Here, at this level, the self is able to recognize the other that is to see oneself in the light of the other. When physiological and safety needs are fairly satisfied as Maslow suggests, “People have belongingness and love needs---they feel the need that they belong somewhere instead of being transient or newcomers---“(Hall 204). Relatedness is a need of belongingness, which starts from our natural ties with our mother and reaches to universal comradeship with all human beings. The third level of “the self and God” is the recognition of God---to see oneself in the light of God. This level can be linked to the “Need of self-actualization” in Maslow’s theory. The development of the self does not take place in a void or seclusion. When a man is disconnected from his environments, his capacities remain underdeveloped. Iqbal’s “Perfect Man” at the highest level of self-realization attains a spiritual power. The absorption of the Divine attributes makes the Perfect Man closer to God. So the self attains its highest goal by becoming deeply related to God, making possible a union of the temporal and the eternal. He then knows that the world has been created for him and he is for the world. Keywords : Khudi (The Self), Secrets, Intrapersonal, Interpersonal, Transpersonal, Man, God, Universe, Spiritual

Money and the Plow, or the Shipman's Tale of Tithing

Abstract While it is specified in the Shipman's Tale as a loan, the hundred francs that the St. Denis merchant gives to Daun John bear structural and functional affinities to a tithe, the mandatory oblation offered by medieval Christians in recognition of God's bounty. This article shows how the tale develops these affinities to comment on several late-fourteenth-century controversies surrounding tithe, including the issue of monastic tithing and Wycliffite resistance to tithe. More centrally, it demonstrates how Chaucer uses the sum paid by the St. Denis merchant to align the “curious bisynesse” (VII 225) of international finance with traditional modes of agrarian increase, such as agriculture and animal husbandry.