The Upraised Mountain and Israel’s Election in the Qur’an and Talmud

2018 ◽  
Vol 11 (2) ◽  
pp. 141-177
Author(s):  
Michael Wesley Graves
Keyword(s):  
Religious Culture ◽  
Religious Minority ◽  
Babylonian Talmud ◽  
The People ◽  
To Receive ◽  
Awareness Of God ◽  
As If

In four passages in the Qur’an (Q 2:63, 93; 4:154; 7:171), reference is made to God raising up (or shaking) a mountain. In each passage, the context is God’s covenant with Israel at Sinai, and the text appears to say that God lifted up Mt. Sinai over the people of Israel. A parallel to this motif appears in early rabbinic sources, including a tradition cited twice in the Babylonian Talmud (Shab 88a and AZ 2b), which suggests that God threatened to drop Mt. Sinai on Israel if they refused to accept the Torah. In both Talmud passages, the discussion that unfolds probes the topic of God’s unique choice of Israel to receive the Torah. In its own allusions to the Sinai event, the Qur’an seems to presume a background narrative similar to the tradition found in the Talmud, in that the Qur’an’s references to God raising up the mountain make best contextual sense as examples where God had to force Israel to accept their covenant. In the Qur’an, the raising or shaking of the mountain represents one in a series of illustrations showing how the people were unwilling to believe and ultimately broke their covenant. The threat of the mountain also serves as a reminder that people should be on guard, in constant awareness of their accountability to God (taqw?). Moreover, the rhetoric surrounding the uplifted mountain theme in the Qur’an emphasizes the universality of God’s command for all to believe, as if the Messenger of the Qur’an was refuting an interpretation of the Sinai event that construed it as proof of Israel’s election. For both the Talmud and the Qur’an, each text’s manner of handling the uplifted mountain motif reveals something about the community behind the text. The discussions we find in the Talmud about the uplifted mountain and Israel’s election reflect the theological explorations we would expect to see in a developed religious culture lived out by a religious minority in an established empire. The Qur'an's discourse, in contrast, seeks to destabilize Jewish and Christian concepts of election and deploys the uplifted mountain motif to emphasize everyone's need to show reverent awareness of God.

scholarly journals Environment pollution: The rise of militarism and terrorism in the Niger Delta of Nigeria

2014 ◽  
pp. 1-11
Author(s):  
Christian Madubuko
Keyword(s):  
Environmental Justice ◽  
Niger Delta ◽  
Oil Exploration ◽  
Environmental Laws ◽  
Oil Companies ◽  
The People ◽  
Oil Pipelines ◽  
Primary Means ◽  
History Of ◽  
To Receive

Oil was discovered in large quantities in Nigeria in 1956 and exploration began in the same year. Before oil, agriculture and fishing had assured the Niger Delta people of a bright future. Since 1956, oil has been extracted from the Niger Delta with destructive consequences on the environment, bringing about environmental degradation and destruction of the people’s primary means of livelihood. Land and water were badly polluted, and the health of the people affected because of leaks from oil pipelines, gas flaring and acid rains. Several petitions and non-violent protests by Delta communities, women and youth against environmental destruction failed to receive attention. Rather, opposition to peaceful protests earned the people military invasions of their communities, clampdowns and jailings. The rise of militarism and terrorism in the Niger Delta was the result of the Federal Government and Oil Companies’ clampdown on non-violent protests for environmental justice in the Niger Delta. This paper discusses the history of oil exploration in the Niger Delta, oil laws, effects of oil exploration in the region, and the rise of militants and terrorists in the area. The paper uses the term, ‘environmental Justice’ to denote unfair treatment and destruction of the Delta environment resulting from oil exploration, non implementation and enforcement of environmental laws and regulations, and abuse of human rights.The paper suggests solutions for peace in the Niger Delta.

scholarly journals The transformation of the city of Zion: From decadence to justice and prophetic hope (Is. 1:1–2:5)

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Alphonso Groenewald
Keyword(s):  
People Of God ◽  
The People ◽  
To Receive ◽  
The City

This article focuses on the story of the transformation of the city called Zion. Isaiah 1:1–2:5 is the key to the book. This chapter describes the failure of Israel to be the people of God: Israel’s covenant breach, a corrupted cult and imminent punishment. It tells of the existence of two groups within Israel: the righteous remnant who would be saved and the wicked who would be judged. This chapter furthermore presents the reader with a picture of decadent Jerusalem whose sacrifices are rejected and whose prayers are no longer accepted. Isaiah 1 contains a warning of judgement against Jerusalem, whereas Isaiah 2:1–5 sketches the prophetic hope for Zion, which would lead to a pilgrimage of the nations to receive the Torah on Zion.

scholarly journals THE ISLAMIC CULTURE OF “WETU TELU ISLAM” AFFECTING SOCIAL RELIGION IN LOMBOK

2020 ◽  
Vol 22 (1) ◽  
pp. 97-115
Author(s):  
Muliadi Muliadi ◽  
Didin Komarudin
Keyword(s):  
Religious Culture ◽  
Cultural Patterns ◽  
Islamic Culture ◽  
Religious Rituals ◽  
Religious System ◽  
The People ◽  
Historical Figures ◽  
History Of

This writing is motivated by a very abundant religious culture in Indonesia, including the phenomenon found in Lombok, West Nusa Tenggara which is famous for “Wetu Telu Islam”. It contains the religious system filled with ceremonies and rituals which are accompanied by special symbols that have certain meanings. The method used in this paper is historical descriptive, by systematically explaining the history of the people of Lombok, the cultural patterns of “Wetu Telu Islam”, including its historical figures, doctrine, development, and existence. Then the writer uses structural semiology in analyzing the meaning of symbol elements found in the religious rituals of “Wetu Telu Islam” in Lombok. “Wetu Telu Islam” according to the people of Lombok is a very perfect Islam as it is built from two solid dimensions, namely dzohir and ihsan. For that reason, “Wetu Telu Islam” for them is the teachings of Sufism which emphasize the spirit, and soul. It is the spirit of holistic Islamic teachings, namely: shari’a, thoriqot, haqiqot, and ma‘rifat. Everything is building up, mutually reinforcing, and inseparable.Tulisan ini bermuara dari budaya agama yang sangat berlimpah di Indonesia, termasuk fenomena yang ditemukan di Lombok, Nusa Tenggara Barat yang terkenal dengan “Islam Wetu Telu”. Sistem keagamaan yang terkandung di dalamnya sarat upacara dan ritual yang disertai simbol-simbol khusus bermakna tertentu. Metode yang digunakan dalam makalah ini adalah deskriptif historis, yaitu secara sistematis menjelaskan sejarah masyarakat Lombok, pola-pola budaya “Islam Wetu Telu”, termasuk tokoh sejarah, doktrin, perkembangan dan keberadaannya. Kemudian penulis menggunakan semiologi struktural dalam menganalisis makna elemen simbol yang ditemukan dalam ritual keagamaan “Islam Wetu Telu”di Lombok. “Islam Wetu Telu” menurut masyarakat Lombok adalah Islam yang sangat sempurna karena dibangun dari dua dimensi yang kuat, yaitu dzohir dan ihsan. Karena itu, “Islam Wetu Telu” bagi mereka adalah ajaran tasawuf yang menekankan hati dan jiwa. Ini adalah semangat ajaran Islam holistik, yaitu: syariah, thoriqot, haqiqot, dan ma’rifat. Semuanya membangun, saling menguatkan, dan tak terpisahkan.

scholarly journals 5c Factor Analysis Aspects Of The Designation Of Lending Of Working Capital In Pd. Bpr Bank Regional Lamongan

2020 ◽  
Vol 6 (1) ◽  
pp. 1-7
Author(s):  
Izzati Choirini Mardhotillah
Keyword(s):  
Credit Risk ◽  
Information Search ◽  
Approval Process ◽  
Working Capital ◽  
The People ◽  
Search Site ◽  
Development Banks ◽  
Analytical Tools ◽  
Regional Banks ◽  
To Receive

Credit evaluation is an important element in the provision of credit to the debtor. Lending activities, we need a good and thorough analysis of all aspects of credit to support the credit approval process, in order to prevent a credit risk. With its mission as an agent of development, banks are increasingly playing a role in the economy with increased lending to some sectors of the economy are priorities for improving the economy of the people and support the development of nasional.Tujuan of this study was to determine the creditworthiness conducted by the PD BPR Bank Regional Lamongan. From the analysis of the data using analytical tools 5C character, capacity, capital, collateral, condition states that the majority of borrowers eligible to receive a credit of PD. BPR lamongan Regional Banks. The credit approval process is a credit application by the debtor, research files, bank information search, site visits, analysis of credit research. If approved it will be an agreement or binding of collateral. Once it is done coaching supervision of credit or credit.Credit evaluation is an important element in the provision of credit to the debtor. Lending activities, we need a good and thorough analysis of all aspects of credit to support the credit approval process, in order to prevent a credit risk. With its mission as an agent of development, banks are increasingly playing a role in the economy with increased lending to some sectors of the economy are priorities for improving the economy of the people and support the development of nasional.Tujuan of this study was to determine the creditworthiness conducted by the PD BPR Bank Regional Lamongan. From the analysis of the data using analytical tools 5C character, capacity, capital, collateral, condition states that the majority of borrowers eligible to receive a credit of PD. BPR lamongan Regional Banks. The credit approval process is a credit application by the debtor, research files, bank information search, site visits, analysis of credit research. If approved it will be an agreement or binding of collateral. Once it is done coaching supervision of credit or credit.

scholarly journals MEMBANGUN INKLUSIVITAS KEBERAGAMAAN ANTARA MASYARAKAT DENGAN PENYANDANG TUNA DAKSA MELALUI BIMBINGAN FIKIH IBADAH DI “RUMAH KASIH SAYANG” DESA KREBET JAMBON PONOROGO

2020 ◽  
Vol 3 (1) ◽  
pp. 14-38
Author(s):  
Afif Syaiful Mahmudin
Keyword(s):  
People With Disabilities ◽  
Religious Culture ◽  
Disabled People ◽  
Participatory Action ◽  
Persons With Disabilities ◽  
Physically Disabled ◽  
The People ◽  
The Disabled ◽  
Village People ◽  
Research Questions

Persons with physical disabilities recorded under the auspices of the "Rumah Kasih Sayang" institution are 12 people. Ideally, the practice of worship should be carried out easily by everyone, but in fact there are still many people with disabilities who experience difficulties in implementing it, not even a few of them have left worship because of low religious-related understanding and lack of motivation from the community to include persons with disabilities. carry out daily worship obligations. These problems are experienced by people with disabilities, especially physically disabled in the "Rumah Kasih Sayang" in Krebet village. People with disabilities by the community are considered as groups who are no longer obliged to worship, they are sufficiently fostered with a variety of skills obtained from the institution, empowered by breeding goats from compensation without even being physically invited to pray together in the mosque or prayer room. Religious inclusiveness needs to be built between the community and the physically disabled, the community must be given an understanding that as long as the disabled person meets the taklif provisions, there is no privilege that disqualifies the obligation of worship for the disabled. The research questions are: 1) What are the implications of the fiqh guidance of worship for the disabled in the "Rumah Kasih Sayang" Krebet Jambon Village? 2) What are the implications of fiqh material for worship for the people of Krebet Jambon Village ?. To answer the formulation of the problem, the researcher used a Participatory Action Research (PAR) approach. The results of this study are: 1) Deaf people can practice well the procedures of daily worship in accordance with the fiqh hospitality of disabled people while being able to carry out the obligation to worship together with the surrounding community. 2) People get new insights about fiqh worship for people with disabilities, changing their negative stigma towards disabled people and leading to the realization of an inclusive religious culture in Krebet Jambon Ponorogo Village.

scholarly journals Yfirfærsla á málaflokki fatlaðs fólks frá ríki til sveitarfélaga: Með sérstakri áherslu á stærsta sveitarfélagið, Reykjavík

2016 ◽  
Vol 12 (2) ◽  
pp. 443
Author(s):  
Freydís Jóna Freysteinsdóttir ◽  
Gylfi Jónsson
Keyword(s):  
Qualitative Study ◽  
Considerable Improvement ◽  
The State ◽  
Municipal Services ◽  
Disabled People ◽  
Local Authorities ◽  
Interdisciplinary Work ◽  
The People ◽  
The Right ◽  
To Receive

The aim of this study was to examine how the transfer of the affairs of disabled people from the state to the municipalities had proceeded. The process of the transfer was examined and then the largest municipality, Reykjavík, was chosen for a closer examination on the policy and implementation concerning services for disabled people. A qualitative study was conducted in the autumn of 2012. Eight interviews were taken with key professionals who had been involved directly in the transfer or worked on the affairs of disabled people before or after the transfer. A specialist in the affairs of disabled people was interviewed at the Ministry of Welfare and at the Association of Local Authorities in Iceland. Furthermore, a key professional was interviewed in each of the six municipal services in Reykjavík. The interviewees believed that having decided on and gone through with the transfer was the right thing to do. They believed that services closer to the people who need it would be a better choice. The person that uses the services only needs to go to one place in order to receive it, instead of two as before. However, the interviewees had not seen a considerable improvement in the services as expected. A considerable additional funds are needed for the affair. The transition from the state to the municipalities was not sufficiently prepared. The affairs of disabled people requires a lot of interdisciplinary work as well, which the interviewees thought was proceeding well.

scholarly journals Sonhando Moçambique

2004 ◽  
Vol 24 (33) ◽  
pp. 141
Author(s):  
Andréa Vilela Gouvêia Quadra
Keyword(s):  
The State ◽  
The People ◽  
Building Process ◽  
Living State ◽  
Colonization Process ◽  
In The Beginning ◽  
As If ◽  
The Invisible

<p>Como nação que lentamente se liberta do jugo da colonização, mas que  já foi (e ainda é) marcada pela cultura do outro, Moçambique tem, na  literatura, autores que conseguiram evidenciar a tensão existente entre a  tradição e a “cultura nova” que se infiltrou no território africano  principalmente a partir do processo de colonização. É de forma sensível  e desvestida de preconceitos que um desses autores, Mia Couto, em seu  romance <em>Terra sonâmbula</em>, aponta a existência dessa teia de influências  que atua na construção da identidade do povo moçambicano. Oral/ escrita;  sonho/ lógica e racionalidade: dois pares de aspectos que, se em princípio  parecem se constituir como dicotômicos, acabam por revelar, na obra, a  defesa de uma mestiçagem como condição harmonizadora da tensão entre  tradição e “cultura nova”. O caráter mestiço da nova Moçambique seria um terceiro “estado de alma” do povo; na obra, um estado <em>sonhambulante</em>:  estado de quem sonha, mas age como se estivesse acordado. Assim o  visível e o invisível, o possível e o impossível formam um novo <em>estado  de vivência</em>, onde seres e acontecimentos fantásticos dividem espaço (de  forma mais concreta que se pode pensar) com a guerra.</p> <p>As a nation that slowly frees itself from the colonization, but has been  (and it still is) stamped by other cultures, Mozambique has, in its literature,  autors that were able to show the tension between tradition and the new  culture, that had entered in Africa manly by the colonization process.  It´s in a sensitive way, with no prejudice that one of these authors, Mia  Couto, in his romance <em>Terra sonâmbula</em>, shows the existence of this  influence net that performs the identity building process of the people  from Mozambique. Oral/ written, dream/ logic and sense: two pairs of  aspects that, if in the beginning seem to be opposites, in this work, they  reveal themselves the defense of the halfcasteness as a balancing condition  of the tension between tradition and new culture. The halfcaste side of  the new Mozambique would be a third “soul state” of the people; in the  work, a “sonhambulante” state (this word is formed by three words:  dream sleep-walker and walking): the state of one who dreams, but acts  as if were awake. Thus, the visible and the invisible, possible and impossible  form a new living state, where beings and fantastic events share the  spaces (in a more concrete way that one may think) with the war.</p>

scholarly journals Life-Styles and Nature Conservation

Oryx ◽  
1976 ◽  
Vol 13 (3) ◽  
pp. 281-286 ◽  
Author(s):  
Raymond F. Dasmann
Keyword(s):  
Developing Countries ◽  
Nature Conservation ◽  
National Parks ◽  
General Assembly ◽  
Life Styles ◽  
The People ◽  
The Usa ◽  
Local Ecosystem ◽  
Developed Nations ◽  
As If

One of the key papers at the Technical Meetings that accompanied the IUCN General Assembly in Zaïre was Dr Dasmann's showing how the emphasis in nature conservation has shifted. No longer can the ‘biosphere people’ – the people of the developed nations who draw on the resources of the whole world to maintain their life-style – simply urge developing countries to ‘protect’ wildlife and establish national parks while at the same time pressing them to cut back their population growth. One extra person in the USA will consume more in energy and materials than 20 extra people in Tanzania. What Dr Dasmann calls the ‘ecosystem people’—those who depend for all their resources on supplies within their local ecosystem – lived in balance with nature and, moreover, did not live impoverished lives, Today we can only solve our world problems by getting back to some better balance, ‘the old partnership with nature that existed without people being aware of it’. What we need, he suggests, is ‘conservation as if people mattered’ and ‘development as if nature mattered’. Nature conservation today demands new life-styles.

The Son of Man–Messiah in the Fourth Book of Ezra

2020 ◽  
pp. 54-58
Author(s):  
Peter Schäfer
Keyword(s):  
Human Being ◽  
Son Of Man ◽  
The People ◽  
Four Corners ◽  
The World ◽  
To Receive ◽  
Fourth Book

This chapter talks about the eschatological connotation of the Son of Man established in Daniel, which came to light with particular clarity in the pseudepigraphic Fourth Book of Ezra. It originated after 70 CE, or more precisely around 100 CE, and is significant in its context because it refers back to the idea of the Son of Man in Daniel 7. It focuses on the line, “like the figure of a man” that is undoubtedly the same as “like a human being” in Daniel 7, although the man mentioned does not come with the clouds of heaven but at first comes up from the depths of the sea and then flies on the clouds of heaven. In contrast to Daniel, the man is not brought to God to receive dominion but instead fights for this dominion and brings final redemption to the people of Israel. With the man's appearance, a multitude gathered from the four corners of the world in order to “make war against the man who came up out of the sea.”

and solemn oath. [2] Now, if any other judges were going to decide my case, I should find the risk very frightening; for I observe that sometimes the effect of fabrications and accidents is such that the result often surprises those on trial. But coming before you I hope to receive just treatment. [3] What I most resent, Council, is that I shall be compelled to speak to you about matters which so embarrassed me that I tolerated mistreatment to avoid having them widely known. But since Simon has placed me in this difficult situation, I shall tell you the whole story without concealment. [4] And I ask, Council, that if I am guilty you show me no mercy; but if on this issue I prove that I am not guilty of the acts to which Simon swore, and in general if it becomes clear that my feelings for the lad display a folly inappropriate to my age, I ask you to think no worse of me; for you know that desire is common to all mankind, but the best and most decent man is the one who is capable of bearing his misfortunes with the most decorum. All my efforts to achieve this have been blocked by this man Simon, as I shall prove to you. [5] We both fell in love with Theodotos, a Plataian youth, Council. And I tried to win his affection by treating him well, while Simon thought that with violent and lawless behaviour he would force the boy to do whatever he wanted. It would take too long to tell all the mistreatment Thoeodotos has received from him. But what I think you should hear is his offences against me personally. [6] Discovering that the boy was with me, he came to my house at night, drunk, broke down the doors and went into the women’s quarters, when my sister and my nieces were there; and they have lived such a decent life that they are embarrassed to be seen even by their relatives. [7] Such was his violence that he refused to go until the passers-by and the people who came with him, shocked at his conduct in entering the presence of orphaned young girls, made him leave by force. And so far from regretting his outrageous conduct, he found out where we were dining and did the strangest thing, something quite incredible, unless one happened to know the man’s madness. [8] He called me from indoors, and when I came out he immediately tried to strike me; when I resisted, he stood at a distance and pelted me with stones. He actually missed me, but hit Aristokritos, who had come with him to see me, with a stone and split his forehead open. [9] Personally, Council, though I thought myself appallingly treated, I tolerated it through embarrassment at my unfortunate situation, as I have

2002 ◽  
pp. 84-84
Keyword(s):  
Difficult Situation ◽  
Young Girls ◽  
The People ◽  
Decent Life ◽  
Youth Council ◽  
The One ◽  
To Receive ◽  
The Doors
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