The Monotheists: Jews, Christians, and Muslims in Conflict and Competition, Volume II: The Words and Will of God
... In Judaism, prophets like Moses, Isaiah, and Jeremiah played crucial roles in guiding the Israelites and upholding divine principles (Peters, 2004). In Christianity, Jesus Christ's life and teachings represent the highest moral standards, emphasizing love, compassion, and forgiveness. ...
This study investigates the parallels between the macro-level guidance functions of prophets in Islam and the micro-level institutional responsibilities of internal auditors, grounded in a Qur'anic perspective. It posits that both roles share core functions, such as conveying messages to specific audiences, assessing and evaluating risks, and providing guidance for reasonable assurance. The central hypothesis is that the prophetic roles-encompassing the delivery of glad tidings, warnings, and serving as exemplary models for humanity-mirror the professional duties of internal auditors. By analyzing the prophetic functions of delivering divine messages and offering moral and ethical guidance, the study elucidates their relevance to the internal audit profession. It explores how internal auditors, tasked with assessing risk management processes, evaluating internal controls, and ensuring robust governance and risk management, can benefit from the prophetic model. The study underscores that understanding the alignment between the prophetic and auditing functions can yield profound insights into the internal audit profession. It advocates for internal auditors to deeply engage with the essence of prophethood (hakikat-ı nubuvvet) and diligently practice the Sunnah of the Prophet Muhammad (A.S.M). By doing so with an extra illumination and motivational innovation, auditors can enhance their practice with the highest standards of guidance, leadership, and ethical conduct, thus adding genuine value to their profession and organizations. ÖZ Bu çalışma, İslam'daki peygamberlerin makro düzeydeki rehberlik fonksiyonları ile iç denetçilerin mikro düzeydeki kurumsal sorumlulukları arasındaki benzerlikleri, Kur'an perspektifinden yola çıkarak incelemektedir. Her iki rolün de belirli kitlelere mesaj iletme, riskleri değerlendirme ve makul güvence sağlama gibi temel işlevleri paylaştığını öne sürülmektedir. Hipotez, peygamberlik rollerinin-müjdeleme, uyarı yapma ve insanlık için örnek teşkil etme-iç denetim profesyonel görevlerini yansıttığı noktasında kurgulanmıştır. Peygamberlik fonksiyonlarının ilahi mesajları iletme ve ahlaki ve etik rehberlik sağlama yönünden analiz edilmesi, bu rollerin iç denetim mesleğine rehberlik ilişkisini aydınlatmaktadır. Çalışma, iç denetçilerin risk yönetimi süreçlerini değerlendirme, iç kontrolleri analiz etme ve sağlam yönetişim ile risk yönetimini sağlama görevlerinde peygamberlik modelinden nasıl yararlanabileceklerini araştırmaktadır. Peygamberliğin sağladığı rehberlik ve önderliğin iç denetim işlevleri arasındaki uyumun anlaşılmasının iç denetim mesleğine derinlemesine içgörüler kazandırabileceğini vurgulamaktadır. İç denetçilerin peygamberliğin özüne (hakikat-ı nubuvvet) derinlemesine vakıf olmalarını ve Peygamber Muhammed'in (S.A.V) sünnetini titizlikle uygulamalarını teşvik etmektedir. Bu şekildeki ekstra aydınlanma ve yenilikçi motivasyonla, denetçilerin rehberlik, liderlik ve etik davranış standartlarını en yüksek düzeyde tutarak mesleklerine ve organizasyonlarına gerçek bir değer katabilecekleri savunulmaktadır. Anahtar Kelimeler: Peygamberler, İç denetim, Kur'an perspektifi, Müjdeleme ve uyarılar, Rol model Jel Sınıflandırması: H83, M42, P16, Z12
... s über Syllogismen mit zwei Prämissen (in Abgrenzung zu solchen mit nur einer) bis zu Fangfragen im Wortsinn und äquivoken Begriffen und Aussagen. Dilemmata sind zugleich locus classicus antiker Rhetoren wie Demosthenes, Stilmittel in Theaterstücken wie Aristo 11 Vgl. zur Fortsetzung der probabilistischen Kasuistik in der Frühen Neuzeit Francis E. Peters. 2003 Zweitens geht es nicht nur thematisch um Hörner, sondern diese lassen sich auch mit den beiden Alternativen des Dilemmas assoziieren. Drittens zielt der Sophismus darauf, den Befragten lächerlich zu machen, ihm also "Hörner aufzusetzen". Damit wird der Ausdruck cornutus syllogismus -"gehörntes Argument" -auch für die rhetorische Beschre ...
This volume contributes to a reflective perspective on dilemmas in research on and the implementation of sustainable development. Its contributions develop reflective perspectives on what can be considered dilemmas in relation to sustainability, what other forms of contradictions sustainability research encounters and how they can be dealt with. Empirical case studies cover subject areas such as urban planning, law, bioeconomy and medicine, investigating specific conflicts, contradictions and tensions that harbour the potential for dilemmas. Finally, the book discusses any challenges for academia and research in this field arising in theory, research practice and research funding. With contributions by Sophie Berg | Matthias Bergmann | Markus P. Beham | Claudia Bozzaro | Holli Gruber | Saskia Grüßel | Armin Grunwald | Gerhard de Haan | Anna Henkel | Jana Holz | Thomas Jahn | Nicole C. Karafyllis | Philip Koch | Sarah Kessler | Dominik Koesling | Henrike Rau | Dimitri Mader | Ann-Kristin Müller | Georg Müller-Christ | Stephan Lorenz | Laura Scheler | Bernd Siebenhüner | Mandy Singer-Brodowski | Karsten Speck | Stefan Staehle | Sebastian Suttner | Jörn Zitta | Daniel-Pascal Zorn.
... Boycotts can be traced back to the 7th century (Peters, 2009). In modern times, boycotts have exemplified the empowerment of powerless groups to change their circumstances, such as the 1955 Montgomery bus boycott and Gandhi's boycotts of British salt and cloth before Indian independence. ...
The impacts of tourism boycotts on a destination's tourist economy can be vast, yet few studies have examined such events. This paper explores the effects of tourism boycotts by analysing seven events involving Chinese tourism boycotts during the past decade. The findings show that boycotts can significantly decrease visitor numbers. Also, non-political animosity boycotts and political animosity boycotts differ in their intensity and impact; the former are found to exert immediate short-term impacts, whereas the latter tend to have enduring effects. These results are based on local projection techniques using narratively identified boycott events and are robust to several specifications. This paper highlights tourism boycotts as a key risk factor in destination management.
... The Quran is divided into (114) chapters (in Arabic), which are then divided into verses (6666 verses). The Quran was verbally revealed by God to Muhammad SAW through the angel Gabriel or Jibril (Gray, 2013;Williams & Drew, 2012) as the most important miracle of Muhammad SAW , proof of his prophethood (Peters, 2003) and the zenith of a series of divine messages that started with the messages revealed to Adam and ended with Muhammad SAW . The word "Quran" occurs some 70 times in the text of the Quran, although different names and words are also said to be references to the Quran (Brannon, 2002). ...
The present study is an examination of Islamic psycho-spiritual therapy in managing craving, withdrawal symptoms, and mental health problems among cannabis users. Homogeneous purposive sampling was used in the selection of the sample. The therapy and administration of three scales (Marijuana Craving Scale Short Form; Cannabis Withdrawal Scale; Mental Health Inventory) were undertaken among 40 Muslim male cannabis users whose age ranged between 14 and 37 years on pre- and post-test analysis. The results highlighted the significant differences in the respective dimensions of the Craving and Withdrawal Scales and the Mental Health Inventory such as compulsivity, emotionality, expectancy and purposefulness, withdrawal intensity and negative impact of withdrawal symptoms, anxiety, depression, loss of behavioural/emotional control, emotional ties, life satisfaction, psychological distress, psychological well-being, and mental health index.
... Boycotts are not a new phenomenon. Rather, they have a history dating back to the seventh century (Peters, 2009). Consequently, there are ample examples of boycotts, many of which have been effective in achieving their stated goals (e.g. ...
Destinations have been boycotted for deviating from acceptable norms and engaging in egregious behaviour. Such events can have an adverse impact on the tourism industry of a destination, highlighting the need to understand this phenomenon. To help initiate research on tourism boycotts, this research note collated and analysed information about all destination boycotts. One hundred and forty-six boycotts were identified as having started between 1948 and 2015. More than 90% of the boycotts were initiated between 2003 and 2015. This research note suggests that the increase in destination boycotts may be a result of a combination of factors: [1] innovation of new technology, specifically social media platforms such as Facebook and Twitter; [2] the increase in social movements; [3] emphasis on ethical consumerism; and [4] the use of tourism as a vehicle for social change.
The cursory overlook of the research shows that Ottoman Empire, in general, has no conflict with science. It invites man to cultivate science. The contribution of Muslims in the field of science has been significant. After the 13th century, they paid more attention to religious teachings to preserve them from negative influences. Especially in the nineteenth century scientific and technological revolution in the West, unfortunately, was misunderstood by many Muslims at that time and lagged. We witnessed too much scientific development in the Ottoman period. But, there are some claims for the conflict between science and religion in the Ottoman period. Historically some religious intellectuals like, Sheik al-Islam and ulama opposed scientific development and the majority of them supported scientific development/reforms.
This volume contributes to a reflective perspective on dilemmas in research on and the implementation of sustainable development. Its contributions develop reflective perspectives on what can be considered dilemmas in relation to sustainability, what other forms of contradictions sustainability research encounters and how they can be dealt with. Empirical case studies cover subject areas such as urban planning, law, bioeconomy and medicine, investigating specific conflicts, contradictions and tensions that harbour the potential for dilemmas. Finally, the book discusses any challenges for academia and research in this field arising in theory, research practice and research funding.
Today, the Jewish world has adopted a popularist-if not theurgical-approach to the Book of Psalms, where the Psalms take on a mystical and almost magical function. 1 However widespread, this is only one facet of a kaleidoscope of multifaceted and divergent methodologies that lie within the rubric of rabbinic Psalm interpretation. This article looks at some of the theology underpinning the essential structures of the Psalms as seen through the eyes of the classical rabbis. The analysis begins with the overall edifice of the Psalter, its division into books and their order, discusses the nomenclature and the aspect of musicol-ogy, and rabbinic views concerning their authorship and provenance. The article proceeds to investigate diverse and sometimes mutually-exclusive rabbinic opinions regarding the essential intent, usage and status of the Psalms. In the final analysis, readers are left bewildered as to whether the Psalms hold the key to the secrets of the universe or whether Jews are even allowed to pray by using the Psalms because of their exalted spiritual stature, or on the contrary, whether the Psalms are merely human expressions of prayer and grappling attempts at making sense of a difficult world, and therefore, of diminished and mundane status.
The present article looks into the position and significance of tradition within Islam and the Abrahamic Faiths. Tradition in its very theological sense is generally believed to have divine authority albeit not as part of the sacred scripture. The main interest here is to shed light on how different tradition in Islam in comparison to Judaism and Christianity is. Drawn upon examples and evidence, this article thus, studies the idea of tradition and underlines its notional and applied similarities and differences within the said three world religions. Further, this article also investigates and discusses the intricacies of the Islamic tradition.
Eighteenth-century reform in Islam, Muhammad Ibn abd al-Wahhab, and Shah Waliullah. Piety to militant moralism. Salafism reborn and its future.KeywordsEighteenth centuryArabiaAsiaAl QaedaCounter-EnlightenmentEcstasy (εκστασιοσ), Ecstatic ExperienceEnlightenment (Lumières, Illuminismo, Aufklärung)Ibn Taymiyyah, Taqī ad-Dīn Abul ‘Abbās AḥmadIslamSufiSunniZaydiJihad, Jihadism, JihadistMuwaḥhidun (believers in the oneness of God)Piety, pietas, eusebeia (εὐσέβεια)SalafismSaʿud, ʿAbd al-Aziz ibn (1765–1803)Shah Waliullah (Ahmad ibn ʿAbd ar-Rahim al-Dahlawi)Shariʿah (path, law)Waḥhabiya, Wahhabism
From the First Century AH to the seventh: Muhammad and the Companions. Jurists and Theologians. Fiqh versus Falasifa. Al-Qushayri, Al-Hallaj and Ṣufi mystic sages to al-Ghazali versus Averroës. Ibn ‘Arabi and Ibn Taymiyyah.
Religion can be a source of both pressure and empowerment for mothers. It is sometimes speculated that Muslims have more negative attitudes toward childlessness, as Islam values and encourages procreation. Islam also has associated Muslim women's social position with motherhood. Motherhood is frequently mentioned in connection to birth giving, breastfeeding, and caring for the children in the Qur'an and Islamic fiqh. In canonical texts, non-motherhood is mostly represented as a struggle for families in general, and for women in particular. In Islamic history, however, there were prominent female figures who were childless/childfree. My focus and interest in this article are to investigate representations, moral and theological contemporary imagery of non-motherhood in Shi'a Islam by looking into the case of Lady Fatemeh-Masoumeh of Qom as a highly venerated Shi'i figure. I first introduce Lady Masoumeh, her life story and the significance of her narrative in Shi'a Islam. I then focus on her story as a non-mother and its representations in contemporary Shi'i cultural imaginary.
This study comparatively examines the centrality of the argument about early authorities´ understanding of scripture within the biblical hermeneutics of Ibn Taymiyyah (d. 728/1328) and Michael Servetus (d. 1553). It concludes that both figures aimed to examine mainstream Christianity through similar ante-Nicene biblical hermeneutics. The topics of this hermeneutics include linguistic analysis, scriptural usage of a term, historical contexts of a term, scriptural harmony, and early authorities´ understanding of scripture. However, they had different interpretations of the whole Christian tradition for two main reasons. First, they had two different faith commitments, namely, Ibn Taymiyyah was a Muslim and Servetus was a Christian. The second reason is their different scopes of examining the Christian tradition when approaching the testimonies of the ante-Nicene fathers, which is understood in this study as fahm al-Salaf. Accordingly, the study argues for three conclusions. First, the logical conclusions of Servetus´s hermeneutics should have led to Joseph Priestley´s concept of God. Second, if Ibn Taymiyyah had access to the writings of the ante-Nicene fathers, then he would have argued for the Ebionites. Third, that a critical question could be presented by Christians to the Muslim audience regarding the divinity of Jesus is the argument from tawātur maʿnawī (thematic recurrent mass transmission)
“İbrahimî dinler” adlandırması, Hz. İbrahim’i “ata” olarak kabul eden Yahudilik, Hıristiyanlık ve İslâm dâhil edilerek oluşturulmuş bir tasniftir. “İbrahimî dinler”, II. Dünya Savaşı’nın hemen sonrasında, fikrî çerçevesi Katolik Oryantalist Louis Massignon tarafından çizilmeye başlanmış bir kavramsallaştırmadır. Söz konusu kavramsallaştırma, dünya insanları arasında barışı egemen kılmaya matuf girişimlerin yaşandığı bir dönemde, üç dine mensup insanlar arasında “ortak nokta” bulma çabasının bir sonucu olarak ortaya çıkmıştır. 1962-1965 yılları arasında gerçekleştirilen II. Vatikan Konsili ile “İbrahimî dinler” düşüncesi, bir anlamda olgunlaşma ve Kilise vasıtasıyla resmîleşme sürecine girmiştir. Adı geçen konsilde “İbrahimî dinler” düşüncesiyle eş zamanlı olarak ortaya çıkan “dinlerarası diyalog” fikri, “İbrahimî dinler” kavramsallaştırmasının günümüze kadarki akacağı mecrayı belirlemiştir. II. Vatikan Konsili’nden itibaren kullanım alanı ve yaygınlığı giderek artan “İbrahimî dinler”, zamanla akademik çalışmalarda da kendisine müracaat edilen bir terim haline gelmiştir. Bu çerçevede, “İbrahimî dinler” lafız olarak ilk kez, 1979 yılında Amerikan Din Akademisi’nin gerçekleştirdiği kongrede kullanılmıştır. Kongrede sunulan bildiriler daha sonra “Trialogue of the Abrahamic Faiths (İbrahimî Dinlerin Diyaloğu)” adıyla kitaplaştırılmıştır. O tarihten günümüze bilimsel içerikli pek çok çalışma ve toplantıda “İbrahimî dinler” ve “dinlerarası diyalog” temaları birlikte ve birbiriyle ilişkili olarak kullanılmıştır. 11 Eylül 2001 yılında ABD’de gerçekleştirilen terör saldırılarından sonra daha fazla oranda kendisine müracaat edilen mezkûr kavramsallaştırma, üç din arasında birliği teşvik etmek ve ortak olunduğu iddia edilen hususları ilgili dinlerin mensuplarına hatırlatmak için kullanılmaya başlanmıştır. “İbrahimî dinler” düşüncesinin ortaya çıkışında Yahudilik ve İslam’ın herhangi bir katkısının olmadığı anlaşılmaktadır. İlk ortaya çıkışından günümüze “İbrahimî dinler”, tamamen Katolik Hıristiyanlık izleri taşımaktadır.
UK Orthodox Jewish educators face a number of ethical dilemmas surrounding truth-telling in the classroom. While they must comply with government legislation and high standards of professional conduct, they may also wish their practice to be informed by halachic considerations. This theoretical study explores the potential tensions that may arise when allegiances to the above areas lead to conflicting courses of action, and attempts to plot a course of appropriate conduct that can satisfy all considerations. Direct distortion is identified as an inappropriate tool, whereas omission of content that will hinder students’ Orthodox development is considered preferable to unfiltered disclosure.
One of the most challenging theological issues of our time is how to account for the great number and diversity of world religions. Yet it is also one of the most troubling social issues confronting humanity, for disputes and disagreements over religious beliefs have been and continue to be sources of conflict around the world. As noted theologian Hans Küng once said, “There will be no peace among the peoples of the world without peace among the world religions.”1 This is equally true in Nigeria, where religious differences, mainly between the three major faiths of the country—Yoruba. Christianity, and Islam—but also between other more marginal faiths, such as Igbo and Kalabari religions, are the source of strife and discord throughout the country.There have been many accounts of conflicts among adherents of theYoruba, Igbo, Edo, Kalabari, Hausa, and Tiv religions.
The boundaries between sacred and profane language are not fixed. One of the most famous international language management actions of recent years was the decision of Vatican II to permit conducting the mass in the vernacular rather than in the traditional Latin, thus moving a large number of modern languages into the sacred category. Fishman (2002) demonstrates that even without adding specific religious functions, Yiddish in the twentieth century took on many of the attributes of holiness.1 Some religions are less flexible: the fact that Arabic is so widely spoken today is partly accounted for by the insistence of Islam that all religious services be conducted only in it. Hebrew was kept alive for nearly 2000 years after people stopped speaking it by its continued use as language of prayer and religious learning. In much of Africa and in other parts of the world too, the current sociolinguistic situation owes a great deal to decisions by missionaries on which local dialects to standardize for Bible translation and prayer. All of these point to the central role that religion and religious institutions play in language policy. Thus, there is a fruitful mutual influence between religions and language policies — religions and their institutions have language policies, and these in turn have wider influences on the societies in which they exist.
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