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Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The current research shows the way in which prophet Mohammed (peace be upon him) embedded the true Islamic ideology in the souls of the Muslim young people and provided them with the correct teachings of his pure Sunnah so that they can confront the extreme and deviated thoughts that might affect the way of thinking of this category of the Islamic community. So, the researcher endeavored to manifest the objective of the research, which is fortifying the young people’s minds against the intellectual invasion as the way of thinking is the vital pillar that the behaviors of human rest upon and the path of the development for nations and peoples and the means by which minds flourish and skills are developed. To accomplish these aims, the researcher followed the prophetic educational and analytical procedures in terms of guidance in order to achieve the intellectual balance for the youth. [ABSTRACT FROM AUTHOR]

The prophet Elijah took over the role of the Slavic pre-Christian god Perun as a weather god among the East and South Slavs in the period of syncretism just after the Christianization. We can find several examples of this in the twelfth-century Primary Chronicle or Tale of Bygone Years. However, unlike other characters from the Old Testament, Elijah was not honored with extensive translations of full apocryphal works, except for a group of Church Slavonic apocryphal fragments. Nonetheless, some original works devoted to the prophet Elijah were composed, such as the encomium attributed to St. Clement of Ohrid (9th–10th c.) or the Chants from the Orthodox Soul devoted to the Apocalyptic role of the prophet (15th c.). Along these lines, we will compare the latter with the extant apocryphal fragments in order to establish the possible influence of the apocryphal works, as well as identify original Slavic motifs that could date back to the pre-Christian period. [ABSTRACT FROM AUTHOR]

The present paper focuses on the only available South-Western Karaim translation of the Latter Prophets, registered under the accession number ADub.III.83. Alongside a concise overview of the manuscript and its copyist, Jeshua Josef Mordkowicz, the paper offers a brief analysis of the Modern South-Western Karaim traits displayed in the language of the manuscript. [ABSTRACT FROM AUTHOR]

The rich literature on online Bayesian selection problems has long focused on so-called prophet inequalities, which compare the gain of an online algorithm to that of a "prophet" who knows the future. An equally natural, though significantly less well-studied, benchmark is the optimum online algorithm, which may be omnipotent (i.e., computationally unbounded), but not omniscient. What is the computational complexity of the optimum online? How well can a polynomial-time algorithm approximate it? Motivated by applications in ride hailing, we study the above questions for the online stochastic maximum-weight matching problem under vertex arrivals. For this problem, a number of 1/2 -competitive algorithms are known. This is the best possible ratio for this problem, as it generalizes the original single-item prophet inequality problem. We present a polynomial-time algorithm, which approximates the optimal online algorithm within a factor of 0.51—strictly more than the best-possible constant against a prophet. In contrast, we show that it is PSPACE-hard to approximate this problem within some universal constant α<1. Funding: Financial support from the National Science Foundation [Grants CCF1763970, CCF1812919, and CCF191070], the Office of Naval Research [Grant N000141912550], and Cisco Research is gratefully acknowledged. [ABSTRACT FROM AUTHOR]

Beijing is one of the earliest pilot low-carbon cities in China. It was one of the first cities in China to establish a pilot carbon market to achieve this goal. As an emerging market, China's carbon pricing mechanism is not yet complete. In this context, it is crucial for market managers and companies to predict carbon prices. This study uses a Prophet-EEMD-LSTM model to predict the carbon price in the Beijing carbon market, which significantly improves prediction performance. The advantage of this hybrid model is that it considers the particularities of carbon prices including trends, cyclical changes, and volatility. Considering that the carbon market has multiple complex characteristics, the carbon price is decomposed into multiple simple sequences using the Prophet and EEMD models. These simple sequences were predicted using an LSTM model. The hybrid model outperformed both econometric and single-machine learning models in terms of carbon price prediction. Based on the findings of this study, market managers and companies can take appropriate measures to prevent carbon price risks. These findings are conducive to the smooth operation of the carbon market, thereby providing sustainable support and guidance for the development of low-carbon cities. [ABSTRACT FROM AUTHOR]

The itinerant Judaeo-Muslim battlefield preacher Abū Rayḥāna, who is still a source of inspiration in our time, fathered Rayḥāna, who became one of Prophet Muḥammad's concubines. The preacher was active both on the battlefield and in al-Aqṣā mosque. It is unknown whether he was a preacher before Islam, but the materials he used in his preaching probably belonged to his Jewish background. This prosopographical study of father and daughter is of value in its own right as well as for the study of the Prophet Muḥammad's life and time. [ABSTRACT FROM AUTHOR]

The book of Kings offers a detailed description of Hezekiah's reign. Among the episodes recorded, there is the visit of a Babylonian embassy to whom the king shows the treasures of his palace. This act prompts the prophet Isaiah to announce that all these riches will be carried away to Babylon (2 Kgs 20:12–19). Although the plot is relatively straightforward in its broad contours, scholars have struggled to make sense of the relationship between the king's gesture and Isaiah's reaction. This article argues that a semantic-pragmatic phenomenon observed in Akkadian offers a path towards a new understanding of the text's inner logic and meaning. Hezekiah's "showing" and the Babylonian envoys' "seeing" of the royal treasures acquire, in light of the parallel evoked, unexpected "legal overtones": the king's actions constitute a kind of legal symbolic act, whose dire consequences are fully explicated by Isaiah's pronouncement. [ABSTRACT FROM AUTHOR]

Following a study by Robertson (1885), Old Testament scholars have attempted to resolve the difficult reference to oil in Isa 10:27d by means of emendations, generally of a geographical nature. In this way, the verse becomes the opening line of the following war oracle (10:28–32). The study of royal inscriptions from the Neo-Assyrian period reveals instead the existence of covenant-making rituals in which oil was employed, especially as an image of the curse associated with covenant transgressions. Since in Assyrian propaganda, the yoke was an image of the king's lordship over the conquered peoples, with the prophecy that "the yoke before the oil will be destroyed," the prophet alludes to the termination of the treaty obligations stipulated through the ritual, as well as any form of curse associated with it. [ABSTRACT FROM AUTHOR]

Tolerance as a moral and behavioral virtue position is in Islamic Thoughts. The Holy Qur'ān pays special attention to tolerance in dealing with others, such as religious and racial minorities, and the topic is mentioned as one of the missions of the holy prophets. The present study was a review of original Islamic literature, especially the Holy Qur'ān and Sunnah, to explain the scope and limitations of tolerance in Islam. In explicit verses of the Qur'ān and many narrations from the Imams, the peaceful life of Muslims with followers of other religions is emphasized. However, some conditions are mentioned for it. [ABSTRACT FROM AUTHOR]

Thematic analysis is one of the common qualitative methods of analysis that is being used by the researchers of various fields of study to analyze various data. This causes suchlike Islamic studies not to be attended at the international level. The use of thematic analysis in the interpretation of the Qur'ān can help researchers understand it and its hidden layers better and deeper. This prevents them from being misled and drowned in the ocean of overt and covert themes of the Qur'ān and stops them from achieving an inaccurate understanding of the Qur'ānic themes and their relationships. This study set out to provide the researchers of Islamic resources with the what, why, and how of thematic analysis of interpretive texts in a concise and practical manner. This was done via a case study of the book Al-Mīzān fī tafsīr al- Qur'ān using the MAXQDA software. Since the correct implementation of the method is of utmost importance, every step of the process of investigating the interpretation of the Surah as-Saff (Qur'ān, 61) in Al-Mīzān fī tafsīr al-Qur'ān is reported by giving in the thematic analysis of the verses of this chapter. After analyzing the themes and codes extracted from the interpretation of the verses of Surah as-Saff (Qur'ān, 61), it was figured out that the main intention of the chapter is to express the believers' duties, with the top duties being having faith in God and His Prophet (PBUH) and resolutely and persistently struggling for the sake of God. These have been called the most beneficial businesses. Of course, the other duties of believers can also be assigned to this theme. [ABSTRACT FROM AUTHOR]

Star Trek Deep Space Nine's episode "Far Beyond the Stars" positions Captain Benjamin Sisko and his alter ego Benny Russell as Black prophetic voices. Star Trek Deep Space Nine engages Black visions for the future in the form of Benjamin Sisko's role as the Emissary to the Prophets. Sisko/Russell's prophetic presence calls to mind the ancient Hebrew prophets, the book of Revelation, and the prophetic vision of life beyond oppression. Science fiction as prophetic imagination has the potential to show us better worlds. [ABSTRACT FROM AUTHOR]

This article offers an analysis of the novel De boodschapper ['The messenger'], a fictional biography of the prophet Muḥammad, by the Dutch author of Iranian origin, Kader Abdolah. The book, published in 2008 along with an adapted translation of the Quran, is a variation on the sīrah, a genre devoted to telling Muḥammad's life story. Although Abdolah declares that his project aims at promoting mutual understanding between Dutch and Muslim culture underscoring his appreciation for the Prophet, his presentation of Muḥammad is not only secularized, but also strikingly negative. This article argues that the novel can in fact be regarded as an example of polemic biography, a type of Western anti-Islamic discourse, aimed at discrediting Muḥammad as a prophet. The major tropes of this literary tradition will be analysed here as used in Abdolah's rendering of the Prophet's life story. [ABSTRACT FROM AUTHOR]

This article considers the collection history of the so-called "Seiyal Collection," purchased by the Palestine Archaeological Museum in 1952 and 1953. While the Taʿamireh Bedouin and/or Khalil Iskander Shahin reported the material as coming from Wadi Seiyal, much if not all of the material was actually looted from caves in Nahal Hever. The common claim that the Bedouin misreported the findspot to hide the fact that they had smuggled the material from Israel into then-Jordanian-held East Jerusalem cannot be correct, as the caves along both Wadi Seiyal and Nahal Hever are on the Israeli side of the Green Line. The article considers why the provenance was misreported, whether the scrolls team knew that the material had been smuggled from Israel, and the implications of these issues both for our understanding of the scrolls and for scholarly ethics. [ABSTRACT FROM AUTHOR]

Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During the reign of Imam Ali (AS), the majority's perspective and approach towards religion and worldly matters had significantly diverged from that of Prophet Muhammad's (SAW) time. Imam Ali (AS) strived to steer society back to the traditions of the Prophet's era through his governmental actions and reforms. However, the deeply ingrained pre-Islamic traditions in people's beliefs thwarted his achievement of Islamic and humanitarian objectives. The present research, employing a descriptive-analytical method, seeks to answer the question of how the Islamic society reverted to pre-Islamic traditions after the Prophet, and the impact this had on the wars during Imam Ali's (AS) reign. The response is that pre-Islamic traditions, which remained in Islamic society after the Prophet's era, caused a regression to pre-Islamic times. This regression, particularly during the reign of the three Caliphs, was marked by a significant revival of retrogressional standards. During Imam Ali's (AS) reign, these traditions caused the perspective and approach of the majority towards religion and worldly matters to be out of sync with his philosophy and motivations. This difference in perspective prevented Imam Ali (AS) from achieving his Islamic and humanitarian goals. [ABSTRACT FROM AUTHOR]

Nietzsche's On the Genealogy of Morality warns that revenge's reactiveness can jeopardize salutary change in shared values. I identify an overlooked revenge-mitigating praxis in the spatial movements of Nietzsche's fictional prophet Zarathustra, who seeks collaborators to overcome Christian morality and create new world-affirming values. Zarathustra's well-known response to revenge, specifically the revenge against time undergirding interpersonal revenge, is willing the eternal return of the same. But he also exemplifies a more available response. "Passing by" is a coming close to, followed by a veering away from, the most insistent embodiments of reigning values. Although Nietzsche inspires agonistic political theory, Zarathustra avoids direct contest in the usual late modern milieux, which he finds constitutively vulnerable to revenge. When revenge floods the communal passional reservoir, it forestalls recovery—essential to new-values creation—of passions effaced by reigning values. Zarathustra still approaches the usual milieux to know the present-past as the raw material of the future. But by then veering away he practices relaxing his value-creative will and not raging against the present-past. Repeated passing by helps him accept and thus better take up the raw material of the future and accept value change's slow temporality. Since passing by's concern is the value horizon, not the political sphere, and since it minimizes direct resistance, it may be less reactive to the political sphere than directly contestatory versions of "refusal." Analysis of Gandhi's value-praxis confirms passing by as a tactic for less reactive value-creation and as a lens on the reactiveness of different value-praxes. [ABSTRACT FROM AUTHOR]

Recent scholarship has cast welcome light on the political relevance of Hobbes’s extensive treatment of theology and sacred history. Building on extant contributions, this article argues that God’s historical founding of a Kingdom lends insights into well-known difficulties attaching to Hobbes’s exposition of the Commonwealth by Institution. Although there are evident discrepancies between sacred history and man's natural estate, Abraham and Moses each faced political challenges that persist into the present. Acting as God’s authorized representatives not only allowed them to assuage epistemic uncertainty, it enabled Moses to wield sovereign authority while preserving a claim to natural equality. I argue that Leviathan suggests this model of prophetic authority – conceived of as a particular kind of prudence – is key to meeting the challenges arising from the anthropological vulnerabilities of ignorance and fear. Hobbes’s interest in the role of founding prophets also helps to explain Leviathan’s novel inclusion of representation. This explication of prophetic authority reveals institution to be marked by a greater attention to legitimacy, epistemic authority, and divine sanction, and sheds light on the importance of sacred history for Hobbes’s broader political project. [ABSTRACT FROM AUTHOR]

Part of our narrative heritage is regarding the life, personality, and biography of the divine prophets. One of these hadiths is the narration "Ākhiru man yadkhulu al-Jannata Min al-nabīyīna Solaymān ibnu Dāwūda(AS) wa dhālika limā ʾuʿṭīya fi al-donyā". It is about Solomon and apparently conveys that he will be the last prophet entering Paradise due to the gift given to him. By searching the meaning of this narration in the hadith sources, only two and three narrations were found in Shia and Sunni narrative books, respectively. It is necessary to analyze the text and isnad of these narrations. Regarding the meaning, the raised question is, despite the divine prophets' high status, infallibility, and selection by Allah, how will Solomon's kingdom, the special feature of his prophecy, lead to his delay in entering Paradise? The findings show that the isnads of these narrations are invalid, and their denotations are incompatible with the Quranic and narrative texts. [ABSTRACT FROM AUTHOR]

This study elucidates the virtue of Medina and the significance of loving it, as well as the merits of living and dying in the city. The Prophet Muhammad (peace be upon him), his esteemed companions (may God be pleased with them), the imams of guidance, and Muslims worldwide have all cherished Medina. The study highlights the outcomes stemming from this profound affection and delves into related issues through a concise, peerreviewed article, designed for easy reference and utility. The article serves as a comprehensive overview for anyone interested in understanding the virtue of loving Medina and its authentic implications, organized into three main topics. The first topic explores the Prophet Muhammad's (peace be upon him) love for Medina. The second topic discusses the companions' and subsequent generations' affection for the city. The third topic examines the effects of genuine love for Medina. The research adopted the descriptive approach. [ABSTRACT FROM AUTHOR]

This article provides an overview of the application of a performance criticism framework within scholarship on the Hebrew Bible. A natural progression from conversations concerning orality, performance studies allows for increased explication of the biblical texts, most notably pertaining to life, religion, and culture in ancient Israel. The addition of 'lived religion' through a performance studies lens advances the understanding of peoples and areas of life commonly deemed absent from the biblical record. Instead, they are present in the form of an audience witnessing or hearing the performances of, or contained within, these texts. [ABSTRACT FROM AUTHOR]

The discursive labeling of Miriam as prophet constructs her drumming, dancing, and singing as prophetic acts; her actions simultaneously reshape the prophetic role as participatory, creative, and relational. A theoretical frame drawn from dance studies and the new materialist philosophy of Karen Barad supports the argument that the drumming, dancing, and singing of Miriam and the women of Israel in Exod 15:20–21 are a prophetic performance that gives shape and expression to the subjectivity and agency of God and people after the moment of transition between the victory at the Reed Sea and the journey to Sinai. The collaborative prophetic activity of drumming, dance, and song celebrates divine dynamism and responsiveness, enacts healing for a traumatized people, and entrains their bodies for life in covenant community. [ABSTRACT FROM AUTHOR]

Ibn al-Nafīs was a 13th century scholar who was widely renowned for his works in the fields of theology, physiology, medicine and Islamic jurisprudence. His works titled al-Risāla al-Kāmiliyya fil-Sīra al-Nabawiyya (Fāzıl ibn al-Nātıq) is a continuation of the theological/philosophical tradition set by Hayy ibn Yaqzān. This article focuses Ibn al-Nafīs’ own unique analysis on the fundamentals of prophethood. I will analyse and at times compare Ibn al-Nafīs’ views on the necessity of prophethood, the benefits of sending prophets to the people, and his thoughts regarding the characteristics of the final prophet. When comparing the thoughts of Ibn al-Nafīs with other scholars, I will present similarities between them, as well as differences which will highlight Ibn al-Nafīs’ unique and at times pioneering opinions on some of the topics. In doing so, I wish to present the important role Ibn al-Nafīs has played in the tradition of Islamic thought. [ABSTRACT FROM AUTHOR]

The blessed body features, creation, good morals and lifestyle of the Prophet (pbuh) have been the subject of the siyar-i Nabi literature and Turkish-Islamic literature. Hilya, one of these literary texts called shama’il, hilya, mawlid, mi'rajiye, has become famous by writing in the form of calligraphy plates since the 17th century and has survived to this day as a type of calligraphy. Hilya, which we can describe as a manifestation of the love for the Prophet and the longing to see him, have also gained an important place in Turkish and Islamic society. In Ottoman culture, it became a tradition to keep a hilya in every home, or to carry the hilya, written in a smaller form, and people believed that this would protect them from all kinds of evil, disease, trouble and disaster. In some works, It is possible to see that the rose motif representing the Prophet or illustrations such as the Kaaba, sandals of the Prophet, kadam sharif, cardigan of Prophet are used with hilya texts. In this study, an illustrated hilya with interesting design, found in the Ottoman Archives, will be described. [ABSTRACT FROM AUTHOR]

This research paper initially examines in detail the story of prophet Moses suffering from a knot in his tongue, since childhood, hindering his ability to speak fluently. This story is transmitted by many tafsīr (exegetical) sources in the context of certain Qur'ānic verses revolving around the tales of the previous nations. Being unable to interpret such passages accurately, commentators of the Qur'ān either give references form the external external sources or related such stories on the accounts of newly converted Muslims such as Abdullāh b. Salām, Wahb bin Munabbih and others. This is, exactly, the challenge that this paper intends to tackle. To do so, it deals with the lofty qualities of prophets the likes of presevertion from repulsive diseases and congenital and moral defects. Then this study moves on to the core of the research investigating the flaws attributed to Moses, peace be upon him, including the speech impediment. Then it covers the story of the knot mentioned in the Book of Exodus, followed by the same topic approached in both Qur'ān and Sunnah. The method of this research includes both critical and analytical subjects. The significance of the paper lies in the substantially devient impact the issue of knot left on the religious culture of Muslim umma, diverting it from the reality of the matter and making many outsiders view the Islamic religion as a religion of naivety and backwardness. One of the most significant results of this research is the fact that Moses's tounge was perfectly flawless and defects free. In fact, his linguistic talent was never burned by coal in the first place; not to mention that, subsequent to receiving the mission of prophethood, he turned to his Lord for the elimination of the speech imediment. Not only was he rewarded by the removal of the knot but he was also endowed with extraordinary eloquence. [ABSTRACT FROM AUTHOR]

There are two main concerns regarding the hadiths, seen as one of the fundamental source of Islam along with the Holy Quran: Confirmation (subût) and indication (delâlet). While the problem of the confirmation focuses on determining whether the hadiths belong to the Prophet Muhammad, the indication, in this sense, deal with the problems regarding the comprehension of evidence. A holistic approach is extremely very important in understanding the hadith texts correctly. This approach is based on two basic elements. The first is to evaluate all aspects of the narration together, and the second is to collect information about the narrations, called non-textual context. This article aims to introduce the work called "Background Information in the Understanding of Hadiths", which concretely demonstrates that to acknowledge the non-textual context is a prerequisite for correct interpretation in comprehending the hadiths, in throught the narration reported in Sahih al-Bukhari at which the meeting of Abu Sufyan and Heraclius is described, is used as an example. [ABSTRACT FROM AUTHOR]

Previous studies on media and Pentecostalism have demonstrated the role of media in the growth of the Pentecostal movement worldwide. A literature review on the mediatization of dangerous practices in the new prophetic churches demonstrates that mass media is pivotal in making the religious sphere more popular in the public sphere. This changes the discourses on the relationship between Pentecostalism and media with some implications for both South African and Global Pentecostalism. Pentecostalism and media are no longer understood only in terms of the church square but also in terms of the public sphere. Discourses on the relationship between media and Pentecostalism will be explored with particular reference to African Pentecostalism. The different dangerous faith practices and how they were reported by mass media shall be highlighted in detail. The rationale behind this reporting will be discussed to show some implications for both South African and global Pentecostalism. [ABSTRACT FROM AUTHOR]

This study examines the Qur'an's address to the Ahl al-kitab, especially the Jews, at the end of the Meccan period, which corresponds to the pre-Hijrah period. Although the Prophet's and Muslims' intense confrontation corresponds to the Medinan period, it is known that the Ahl al-kitab were addressed directly or indirectly from the early years of the Prophethood. In addition, by the end of the Meccan period, the communication between Arabs and Jews and their common attitude against revelation was a matter that the Qur'an took into consideration. The intervention of the revelation in this situation was to remind the Jews that their religion and prophets came from the same source as the Muslims and that they should be on the side of the Muslims, not the polytheist Arabs. In this direction, one of the messages given to the Ahl al-kitab groups through the Jews was to remind them of the oppositional attitudes of their ancestors towards the prophets sent to them and to prevent them from falling into similar mistakes. When the relevant verses are evaluated, it is understood that the interlocutors of the period were made aware of the post-Hijrah period in various ways, and especially the Muslims were informed to get along well with the believers of the Ahl al-kitab groups by taking into account the same common features. In this study, we will examine the verses that correspond to the pre-Hijrah period that we have previously identified and evaluate the messages given about the post-Hijrah period in the case of the Jews. [ABSTRACT FROM AUTHOR]

Islam is widely spread throughout every corner of China, with the Hui people, the largest Muslim ethnic group in China, numbering over 10 million people, serving as its main carrier. Their culture types and local features exhibit great diversity across different provinces. The ceremony of Prophet's Day or Mawlid al-Nabi in China, as one of the three fundamental festivals of the Hui people alongside Eid al-Fitur and Eid al-Qurban, appears to be more comprehensive, open, and localized. Drawing from fieldwork in three Hui communities—Xi'an in Shaanxi province, Najiaying in Yunnan province, and Hezhou in Gansu province—this paper approaches the topic from the perspective of inculturation and cultural innovation. It aims to describe the ritual processes observed in these three different Hui communities and discuss how the Hui people integrate Islam with traditional Chinese culture in their local contexts, with the intention of forming and preserving their own cultural characteristics. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Electrical energy is one of the necessities of human life, especially in modern society in urban areas. With a monitoring device for electrical energy consumption using IoT technology, the results of the development show that the monitoring system works well, but the results show that current and voltage measurements are still less accurate. Therefore, in this study, an Electrical Energy Analysis and Monitoring System were developed using the IoT-Based Prophet Algorithm. Data collection was obtained from electrical energy using the PZEM-004T module sensor device used at home and the energy data obtained were stored in a MySQL database. This PZEM data retrieval will appear in real time on the Monitoring Website. The dataset was processed by implementing the Prophet Algorithm, evaluating the model and visualizing the prediction results on the analysis website. Testing using Mean Absolute Percentage Error (MAPE). For design, this system uses energy data and data retrieval time as parameters in the monitoring system for the use of electrical energy at home. Analysis of data taken from electrical energy monitoring was predicted by the model created by the Prophet Algorithm and tested with MAPE to see how accurate the predicted value is in the Prophet Algorithm model. Predictions in this study get an error value of less than 10%, namely 6.87%, which means it is very accurate in predicting the prophet algorithm at home. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The uniqueness of Jer 52, its distance from the prophetic figure, and our understanding of the nature of prophetic books have resulted in Jeremiah's concluding chapter being labeled a historical appendix that merely affirms the prophet's predictions. In this article, I propose that Jer 52 is more than a mere appendix and instead presents a Jeremianic account of Jerusalem's fall that is distinct from 2 Kgs 25 and informed by the words of the prophet and patterns of the book in chs. 1-51. This is demonstrated by the chapter's significant differences from 2 Kgs 25 that echo Jeremiah's message. Such a reading is affirmed by later biblical authors, namely the Chronicler, who view Jerusalem's fall through the lens of Jeremiah's words. [ABSTRACT FROM AUTHOR]

Theological discussions about visits to the Prophet's grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea of a spiritual presence of the Prophet in this world is found in the description of religious visits to Madina, namely in the traditional Sunni books of Fiqh (describing the normative rules concerning the Prophet's grave), as well as in some books of Tafsir. These ideas have been challenged by the Wahhabi movement, in which the idea of becoming connected to the Prophet's presence is refused and the visit to Madina is seen to be focused on the mosque, not the grave of the Prophet. This reinterpretation is examined in this article on the basis of various textual references. [ABSTRACT FROM AUTHOR]

2 Kings 20:1–11; Isaiah 38:1–22 and 2 Chronicles 32:24–26 discuss Hezekiah's sickness and the power of healing prayer. They are called Hezekiah-Isaiah narratives since they deal not only with (a) the threats and salvation of Jerusalem from Assyria, (b) the disease and the miraculous recovery or healing (ḥāyâ/rāքā') of Hezekiah and description of the representatives from Babylon, but share a common narrative pattern in which Hezekiah is healed with a poultice/lump of fig tree (dəbelet təʾnim), having received advise and healing support from God's messenger, Isaiah. Past scholars have approached this text differently, searching for its dating, literary growths, differences, originality with the desire to reveal the history of the various traditional components and relationship among parallel texts, as well the prophetic and kingly images of Isaiah and Hezekiah. Built on this past scholarship and African cultural perspectives and experiences, this work contextually, historically and theologically study, develop and analyze the story of Hezekiah's sickness and healing. [ABSTRACT FROM AUTHOR]

Copyright of Ictimaiyat is the property of Ictimaiyat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islam is a religion with rules and regulations that touched every part of human life from individual to society and nations. Radicalism which associated with harm to humanity, society or nations cannot apparently to be said to escape the Islamic teachings. Allah says: "The good deed and the evil deed cannot be equal, repel (the evil) with one which is better, then verily he, between whom and you there was enmity (will become) as though he was a close friend". (Q: 41:34) The Paper intends to treat the problem of being radical with the bad intention so as to show Muslim scholars are not good, since the initial tradition of the Prophet says this and that, but the intention is to divert people from the truth. The descriptive method would be apply in order to correct the perceptions of some individuals in our society. Radicalism appears in virtually almost every sector in every society throughout the world (Ahmad 2023). But rationalist are trying their best in order to tackle it at its beginning due to the danger of it, therefore Muslim scholars in Nigeria are in the upper hand to alarm government to stop any problem that may brought lack of peace and harmony within the Nigerian context, especially within the Muslim ummah. The main roles in which Muslim scholars should marry are: Purifying their minds when extending the message of Allah (S.W.T), good preaching and applying wisdom especially when there is misunderstanding on some cases and to link with Government so as to prevent radicalism within themselves as well as the entire society. [ABSTRACT FROM AUTHOR]

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We consider a minimization variant on the classical prophet inequality with monomial cost functions. A firm would like to procure some fixed amount of a divisible commodity from sellers that arrive sequentially. Whenever a seller arrives, the seller's cost function is revealed, and the firm chooses how much of the commodity to buy. We first show that if one restricts the set of distributions for the coefficients to a family of natural distributions that include, for example, the uniform and truncated normal distributions, then there is a thresholding policy that is asymptotically optimal in the number of sellers. We then compare two scenarios based on whether the firm has in-house production capabilities or not. We precisely compute the optimal algorithm's competitive ratio when in-house production capabilities exist and for a special case when they do not. We show that the main advantage of the ability to produce the commodity in house is that it shields the firm from price spikes in worst-case scenarios. Funding: This work was supported by NSF Grants [CNS-2146814, CPS-2136197, CNS-2106403, NGSDI-2105648]. [ABSTRACT FROM AUTHOR]

When he explained the types of gratitude in the Surah, he mentioned gratitude with types of compounded things, and he referred to his gratitude for compounded things that were not created and that those who existed in the time of the Prophet, may God bless him and grant him peace, did not know about, by saying: (And He creates what you do not know) coupled with the type of compounded things, which indicates that it is of the type of what is compounded with significance. Coupling, and this was seen in God's blessings upon His servants with vehicles that were not known at the time the verse was revealed, such as airplanes and the like. Therefore, riding them is permissible because God does not tolerate anything forbidden, and if it is permissible and the time for prayer enters in it, then the Qur'an, Sunnah, and consensus indicate that God does not burden a person except Its energy, so if a person prays in it, he has activated his energy [ABSTRACT FROM AUTHOR]

The article explores the significance of the strange scene in 1 Sam 3 where Samuel confuses the Lord with Eli and investigates what message the author intended to convey. The article argues that the narrative of Samuel’s call addresses issues that extend beyond his circumstances. Samuel is a representative of the entire prophetic legacy, and the narrator uses the narrative’s peculiarities to validate the essence of prophecy and the prophetic role. The article also explores the similarities and differences between Samuel’s call narrative and Num 12, which claims that only Moses is a trustworthy prophet. The narrator of Samuel’s call narrative uses Num 12 subversively, lending credibility to his own narrative and reinforcing Samuel’s reliability. Ultimately, the method by which the message was conveyed is inconsequential as long as the prophet received and accurately conveyed the divine message. [ABSTRACT FROM AUTHOR]

This essay explores the connections between biblical prophecy and political counsel in two history plays, Shakespeare's Richard II and Shakespeare and John Fletcher's Henry VIII (All Is True). It argues that Shakespeare and Fletcher occasionally turn to prophetic style generally, and the style of the prophet Isaiah particularly, when composing a specific set of speech acts for characters engaged in political counsel: admonitions, reprehensions, and consolations. I also argue that Shakespeare and Fletcher adapt Isaian style to new dramatic contexts to highlight how biblical prophecy can lead to dubious and abusive forms of counsel when practiced by counselors in historically bound, politically determined situations. As the essay shows, Shakespeare and Fletcher's Isaian imitations reflect their fascination with contemporary conceptions of Isaiah as a divinely inspired and exceptionally eloquent court counselor, but the same Isaian imitations reveal Shakespeare and Fletcher's skeptical view of biblical prophecy as an effective and trustworthy form of counsel, and the biblical prophet as an ideal model for ecclesiastical counselors, particularly in the perilous world of English royal politics. [D.K.] [ABSTRACT FROM AUTHOR]

Abd al-Malik ibn abīb (d. Cordova, 238/853?), Kitāb al-Wara, is a series of about 350 quotations, topically organized Most section headings name things to avoid, wara referring to scrupulosity, meaning to keep away from the forbidden by avoiding even the doubtful. Quotations go back to persons of all generations, from earlier prophets to Ibn abīb himself. Particularly notable is a section on trade, in which the Prophet calls traders and cultivators the worst of his community It presumably reflects local, Andalusian concern with assimilation to the subject population Ibn abīb, al-Wara, cites the Prophet much more often than other collections on wara Altogether, scarcely one item in six in Ibn abīb's collection lacks a parallel in other extant collections of pious sayings Relatively numerous quotations of Asad b. Mūsā (d. 212/827) not found in his Kitāb al-Zuhd tend to confirm that the extant text is only a fragment of the original However, the chief significance of Ibn abīb, al-Wara, may be to confirm that other works at our disposal reliably represent the larger literature of piety in the ninth century CE. [ABSTRACT FROM AUTHOR]

The idea of public reading and the mandate of obedience to a written document are the backbone of most scriptural ideologies. Some texts of the Deuteronomistic History and the Prophets display a consciousness that the written words of their texts have acquired the status of Scripture and are, therefore, to be read publicly with a mandate to obey them. Inner-biblical evidence suggests that scribes sought to project this idea through connections established between texts of the Deuteronomistic History and the prophetic books. The fulcrum of this entire system is Deuteronomy 31, which clearly underlines the transformation of Mosaic laws from spoken commands to written law. Moreover, by emphasizing the writtenness of the law, Deuteronomy 31 ensures its permanence and the possibility of its being transferred to a new custodian, Joshua, who succeeds Moses after the latter's death. The motif of a book as a witness to rebellion in Deuteronomy 31 is an Isaian motif adopted to express the relationship between divine judgment and the disregard for the law in Deuteronomy 31. This Deuteronomic chapter is also connected to Jeremiah 36, which mimics the former by presenting Jeremiah's prophecy as a complete book meant for public reading. The scheme of Jeremiah 36 is again fully understood in the prophetic role of Huldah as an interpreter of the book of the law. The connections underscore the traditional conception of Scripture as the Law and the Prophets. [ABSTRACT FROM AUTHOR]

Interpreters predominantly identify the interrogatives in Isa 40:12–31 as Rhetorical Questions (RQs) along with a single Genuine Question. However, upon closer examination the prophet also employs another type of interrogative that operates similarly to RQs, namely Conducive Questions. The prophet creatively and strategically arranges the interrogatives into a parallel pattern. Specifically, the prophet forms two parallel interrogative sequences with each placed in two respective parallel literary sequences (vv. 12–20; 21–26) that together constitute the first section of vv. 12–31. A second literary unit (vv. 27–31) begins with a Genuine Question immediately followed by a final pair of interrogatives. The prophet utilizes the Conducive and Rhetorical Questions to intentionally lead the addressee to verbally confirm, mentally assent to, and, in certain instances, confess with the inferred answers. The prophet's purpose with these interrogatives aims at synchronizing the theological worldviews of both communicative participants. [ABSTRACT FROM AUTHOR]