Search

This study examines the phenomenon of Ladunni knowledge and its educational effects by using the narrative of Al-Khidr and what he did with the actions described in Surah Al-Kahf as a model for this knowledge. Following the elements in the story of al-Khidr and then referring to considered books of interpretations and peer-reviewed articles published in scientific publications, the research employs an inductive methodology. Additionally, the analytical method is used to classify the story's information and derive their appearances and wisdom. Among the most significant findings is that Ladunni knowledge is what Allah honors His servant for in terms of knowledge, and knowledge as a natural consequence of what he achieved in terms of a high degree of servitude to God Almighty alone, and then of its types mentioned in the Qur'an: inspiration and insight. These two categories are not exclusive to prophets; they are also attained by monotheists and those whom God has chosen for the utmost affairs. And that among the most important qualities of the worldly world are politeness with God and then politeness with creatures, and that these are among the highest qualities of the worldly world because they result in numerous educational effects that the worldly world contributes to consolidating among people.

This research aims to study the story of Moses and Al-Khidr in the Qur'an and Sahih Muslim, to monitor the similarities and differences between them and find out the reasons as much as possible. This research relied on the comparative approach based on extrapolating the story in the Qur'an and Sahih Muslim, in terms of intent, context, singular, sentence structure, depiction of meanings, the sum of what was included in the story and what was omitted from it, and the style chosen in the novel, with an explanation of its rhetorical connotations, and an attempt to identify the reasons for similarities, differences, and revelations about it, and revealing the requirements of the circumstances; to clarify the secrets of each specialty mentioned in it. One of the results of this research was: an explanation of the suitability of the content of the story - in the Qur'an and Sahih Muslim - to its context and purpose, how its meanings multiplied and its ideas branched out from a single meaning, and how its words harmonized and blended into an approach that follows the flow of meaning, so it became an integrated, interconnected unit that speaks what proves that patience is the requirements of knowledge, and that absolute knowledge belongs to God Almighty, and that He is the All-Knowing above all who have knowledge, and that matters have their consequences, and that the use of people was compatible with the context and goal of the story, and with the goals of the divine messages, confirmation and patience for everyone who seeks knowledge for the sake of faith, or who he gives it. [ABSTRACT FROM AUTHOR]

Copyright of DAYAH: Journal of Islamic Education is the property of DAYAH: Journal of Islamic Education 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 test that Moses, peace be upon him, was subjected to was a method of balancing benefits and evils, and accordingly the research problem can be formulated in the following question: What are the forms of reconciliation between interests and evils in the story of Moses with al-Khidr, peace be upon them? A number of sub-questions branched out from it, which were answered by the research, and the aim of the research is to demonstrate the extent to which the balance between interests and corruption is applied in the story, and to benefit from it. In fact, in order for the research to proceed according to a precise methodology, the descriptive method and the inductive method were chosen. The most important results: 1- The hardships and hardships that Moses, peace be upon him, went through on this arduous journey indicate beyond any doubt that seeking knowledge relieves all hardships. 2- We conclude from the story that it is obligatory to travel and migrate in order to seek knowledge if he does not find what he needs in the country in which he resides of sciences that serve the nation. 3- The balance in this story varies according to its person, for Moses, peace and blessings of God be upon him, his scales depend on the outward image, while the scales of al-Khidr, peace be upon him, depend on the outward and inward. I thank God, the God of everything. [ABSTRACT FROM AUTHOR]

This paper seeks to understand the significance of the story of Moses and Khidr PBUH to develop character-building, whose actions seemed to contradict the teachings of Sharia. As one of the most prominent accounts in Islamic tradition, the long journey of Moses for receiving knowledge meets an end by encountering Khidr, an acquaintance with unique personalities who later becomes his mentor. As literary research on the Quranic tales, the discussion adopts inductive-analytical methods to describe the semantic and rhetorical aspects contained from Moses and Khidr’s relationship. Those aspects are further analyzed to instill noble virtues thoroughly. By contemplating Khidr’s confrontation toward Moses, the acts contain good reasons despite their figurative meanings may be misinterpreted as a call for evil deeds against weaklings. The results commemorate the significance of contemplation and patience and reemphasize that none shall rushing adjudicate the occurring issues because there may be wisdom in something incomprehensible. Learning from the story of Moses and Khidr, this article argues that decision-makers should incorporate with the people, and whoever takes distance from its people is incapable of solving problems.

The objective of this article is to evaluate the results of the excavation at the site of Al‐Khidr on Failaka Island that was probably a port or a fishermen's settlement in the past. A very large number of stone architectural remains and artifacts have been discovered there. Al‐Khidr is a typical Dilmun culture site and the settlement was probably contemporary with the known sites F3 and F6 located on the south‐west coast of the island. Based on the pottery that has been processed, we preliminarily dated the site to a period between the beginning of the second millenium and approximately 1500 BC, although older settlement may have occurred, beginning at the end of the third millennium. [ABSTRACT FROM AUTHOR]

The Green Man is a deictic trans-historical figure and motif shared by both interconnected canons and folklores, as well as those seemingly disparate. Revered in varying capacities in mythology, literature, and architecture, the figure's analogs and accretions have manifold associations to religiously significant personalities like St. George, Elijah, Gilgamesh, Buddha, Christ, and Melchizedek. Often bridging the sacred and profane, the figure's literary function is unusually polyvalent and associative readings flexibly range from prophetic guide and reconciler of paradoxes, to boundary-crossing and subverting trickster. However, the trickster figure archetypally imparts moral lessons by upsetting conventions and norms; he can teach his lessons through terror, but he can also beguile. If this is the case only because his telos redounds to a pantheon of polytheism, how do these features obtain when bound by monotheistic-based canons? The enigmatic character in the Qurān, dubbed al-Khi?r and revered in canonical contexts, similarly has a didactic trickster-like encounter with Moses, whom he guides on a journey of paradoxes and reconciliations. As they manifest in other contexts, various permutations are only reconciled if a division is based on telos because the character's abundantly operative meaning is predicated on the realism of established canonical boundaries, which evinces why nominalist ontology struggles to cohere with various folkloric interpretations. Consequently, despite the recent pushback against canons, making such a compulsory distinction for a boundarycrossing character argues for affirming the continued relevance of such boundaries. [ABSTRACT FROM AUTHOR]

This article examines contemporary pilgrimage in Israel / Palestine and Egypt, based upon field work conducted December 2017-February 2018 and personal narrative. My argument is twofold: first, I contend that Pilgrimage Studies allows scholars to move beyond reductive labels and consider the implicit 'messiness' of religious faith and ritual praxis. I introduce the Islamic al-Khidr and Moses story from Qur'an 18.60-82, as an interpretative model, suggesting that rigid categorization--especially concerning religious identity and sectarian division--promotes a false narrative of monolithic faith traditions that, upon closer examination, does not fully exist. Second, by referencing my ethnographic experiences, I consider pilgrimage as fundamentally located in the body, often fraught with moral ambiguity and physical trauma. [ABSTRACT FROM AUTHOR]

The cult of St George in the Eastern Mediterranean is one of the most extraordinary examples of cohabitation among different religious communities. For a long time, Greek Orthodox, Latins, and Muslims shared shrines dedicated to the Cappadocian warrior in very different places. This phenomenon touches on two aspects of the cult—the intercultural and the transcultural—that should be considered separately. My paper mainly focuses on the cross-cultural value of the cult and the iconography of St George in continental and insular Greece during the Latinokratia (13th–14th centuries). In this area, we face the same phenomenon with similar contradictions to those found in Turkey or Palestine, where George was shared by different communities, but could also serve to strengthen the identity of a particular ethnic group. Venetians, Franks, Genoese, Catalans, and Greeks (Ῥωμαῖοι) sought the protection of St George, and in this process, they tried to physically or figuratively appropriate his image. However, in order to gain a better understanding of the peculiar situation in Frankish-Palaiologian Greece, it is necessary first to analyze the use of images of St George by the Palaiologian dynasty (1261–1453). Later, we will consider this in relation to the cult and the depiction of the saint on a series of artworks and monuments in Frankish and Catalan Greece. The latter enables us to more precisely interrogate the significance of the former cult of St George in the Crown of Aragon and assess the consequences of the rulership of Greece for the flourishing of his iconography in Late Gothic art.

The Moses and wise servant story covered in verses 60 to 82 in Surat al-Kahf (Chapter 18) in the Qur'an is one of the many qissahs (stories) Quran narrates. However, this particular story takes our attention because of the message it delivers and of its narration in this particular chapter which contains verses elaborating on this message. This study seeks to analyze the interactions between Moses and the wise servant by reference to the issue of wisdom and to show its significance in terms of relationship between individual and Allah. The questions the study seeks to address include the messages of the story on the characteristics of man, the significance of wisdom in terms of exploring the characteristics and attributes of the man and how the knowledge related to the scope of absolute wisdom identifies the relationship and connection with Allah. [ABSTRACT FROM AUTHOR]

One of the productive approaches to the analysis of the phenomenon of frontier zones, and the South Caspian region in particular, could be the delimitation of local cultural areas-- not within administrative borders, but rather by frontier lines defined by such parameters as linguistic and toponymie areas, characteristics of the people's mentality, specifics of local beliefs, etc. The southern and south-western shores of the Caspian Sea can be defined as a unique cultural landscape, a picturesque world "existing on the frontier lines". On the marginal level--in folk beliefs, religious lore, etc.--the steadfast local substrate transformed Islam into shapes extraneous to the religious dogma. The South Caspian population, despite the domination of traditional forms of Islam, has preserved multiple elements dating back to the pre-lslamic cultural heritage. The article discusses some peculiarities of folk beliefs of the Talishis, one of the autochthonous peoples of the area. An essential part of the paper includes attempts of revealing the pre-lslamic background of some characters and phenomena, modified and reinterpreted by Muslim thinking or through folk etymologies. [ABSTRACT FROM AUTHOR]

Prominent examples of major Qur'anic characters in modern world literature include Joseph (and Zulaykha) -like characters in the 1984 Arabic novel, al-Rahīna ( The Hostage) by the Yemeni writer Zayd Muṭīʿ Dammāj (d. 2000) and the fictionalised portrayal of the women around the Prophet Muḥammad in Algerian filmmaker and novelist Assia Djebar's 1991 French novel, Loin de Médine ( Far from Medina). In this article I focus, rather, on a 'minor' Qur'anic character, al-Khiḍr (cf. Q. 18:65-82). I begin by looking briefly at the evolution of al-Khiḍr in Islamic literatures generally and then focus on his deployment in several short fictional accounts, viz. the 1995 French novella L'homme du livre ( Muhammad, A Novel) by Moroccan author Driss Chraïbi (d. 2007); Victor Pelevin's 1994 Russian short story, 'Prints Gosplana' ( Prince of Gosplan); the 1998 short story, 'The Mapmakers of Spitalfields', by Bangladeshi-British writer Manzu Islam; and Reza Daneshvar's 2004 Persian tale, 'Mahboobeh va-Āl' ('Mahboobeh and Ahl'). I characterise the ways in which these modern authors draw on the al-Khiḍr type, persona, and legend, and go on to suggest how and why the use of al-Khiḍr in modern literature is productive and versatile. [ABSTRACT FROM AUTHOR]

Prophecies and apocalyptic prognostications circulated widely among the Moriscos--forcedly baptized Muslims in sixteenth-century Iberia. Messianism, however, is a phenomenon which had hitherto never been attested in traditional sources of Morisco history. This article studies the interrelated phenomena of apocalypticism and messianism among the Moriscos of the Crown of Aragon in the second half of the sixteenth century. Through a case study of a 1575 inquisitorial transcript, it analyzes an obscure messianic figure named Abrahim Fatimí, who was accused of attempting to lead the kingdom to rebellion, casting himself as the expected deliverer of Morisco tradition, el moro Alfatimí. The discovery of this case sheds light on the political and social implications of apocalyptic and messianic ideas among Moriscos in the late sixteenth century. [ABSTRACT FROM AUTHOR]

This article will present Amir Abd al-Qādir al-Jazā'iri's views on sainthood, which is one of the basic subjects of Sufism, the way of his interpretations of the verses related to the subject, what his opinion was about the relationship of sainthood (walaya) to prophethood (nubuwwa) and the Qur'an, levels and degrees of saints, whether Khidr was a saint or a prophet, and his views on divine origins of sainthood. In this article we have also tried to determine al-Jazā'iri's mastery over the Sufi tradition within the context of the subject of sainthood based on his sources of information [ABSTRACT FROM AUTHOR]

The cult of St George in the Eastern Mediterranean is one of the most extraordinary examples of cohabitation among different religious communities. For a long time, Greek Orthodox, Latins, and Muslims shared shrines dedicated to the Cappadocian warrior in very different places. This phenomenon touches on two aspects of the cult—the intercultural and the transcultural—that should be considered separately. My paper mainly focuses on the cross-cultural value of the cult and the iconography of St George in continental and insular Greece during the Latinokratia (13th–14th centuries). In this area, we face the same phenomenon with similar contradictions to those found in Turkey or Palestine, where George was shared by different communities, but could also serve to strengthen the identity of a particular ethnic group. Venetians, Franks, Genoese, Catalans, and Greeks (Ῥωμαῖοι) sought the protection of St George, and in this process, they tried to physically or figuratively appropriate his image. However, in order to gain a better understanding of the peculiar situation in Frankish-Palaiologian Greece, it is necessary first to analyze the use of images of St George by the Palaiologian dynasty (1261–1453). Later, we will consider this in relation to the cult and the depiction of the saint on a series of artworks and monuments in Frankish and Catalan Greece. The latter enables us to more precisely interrogate the significance of the former cult of St George in the Crown of Aragon and assess the consequences of the rulership of Greece for the flourishing of his iconography in Late Gothic art. [ABSTRACT FROM AUTHOR]