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The researcher’s presentation of supplication and its importance in Islamic law, the significance of supplication on servitude as well as on faith and its increase, and the relationship between supplication and the answer to what is requested. Supplication is the true worship that indicates that the one who does it is turning his face to God, turning away from everything else and not hoping for or fearing anyone but Him, and the supplicant does not begin to supplicate except Him. If he knows in himself the need for that desired thing and that he is unable to achieve it, and he knows that his Lord, Blessed and Most High, hears the supplication and knows the need and is able to deliver it to Him, then there is no doubt that the servant’s knowledge of himself of inability and deficiency and his knowledge of his Lord of ability and perfection are among the greatest acts of worship. Then the researcher presented the issue of the destiny of God Almighty, the general belief of the Sunnis in the chapter on destiny, the infidels’ protestation of destiny, the concealment of destiny and the dislike of delving into it, the impact of the doctrine of destiny on the Muslim’s personality, and the relationship between belief in destiny on the one hand and taking reasons on the other hand. It must not be overlooked that the servants are commanded to take the causes while relying on God Almighty and believing that in His hand is the kingdom of all things and that the causes do not produce results except with the permission of God Almighty. So the one who created the causes is the one who created the results. If the supplication occurs and what God wanted is accomplished, then it is His will. It is linked to the servant’s supplication, as God taught it before. If we had known what was destined for us, there would have been no meaning to the obligation, and the movement of life would have ceased. The study relied on the descriptive analytical approach. [ABSTRACT FROM AUTHOR]

The primary objective of this study was to investigate the impact of impression management tactics--specifically ingratiation, intimidation, self-promotion, and exemplification--on faculty job performance within the context of a private university. The cybernetic theory, Social Role theory and Social Influence theory served as the theoretical underpinning for the study. The study employed purposive-cum-snowball sampling techniques to gather primary data from 120 faculty members of 2 private sector universities i-e., Sarhad University of Science and IT and Iqra National University, Peshawar, using an adaptive questionnaire. Regression analysis was then conducted to examine the hypothesized relationships between impression management tactics and job performance. The findings revealed significant effects of ingratiation, self-promotion, and exemplification on faculty job performance. However, contrary to expectations, exemplification exhibited a negative impact, while intimidation tactics were found to detrimentally affect employee job performance. Supplication tactics were excluded due to their multifaceted nature. The study's findings have significant implications for both organizational practice and scholarly research. Understanding the differential impacts of impression management tactics can inform organizational strategies aimed at enhancing faculty performance and fostering a supportive work environment. Moreover, the study highlights the need for further research to explore the underlying mechanisms and boundary conditions of impression management tactics in academic settings. [ABSTRACT FROM AUTHOR]

The present study is an attempt to analyse Imam Ali Al-Sajjad’s “Supplication of Complainers” pragmatically. This concept is selected to be studied due to its importance in daily life and there are few researches about it, as far as the researcher knows. The present study mainly aims to answer the following question: What are the types of main speech acts, speech act strategies and auxiliary speech acts and their frequency in the Supplication of Complainers. It is hypothesized that: the most commonly main speech act is representative. Representative speech act strategy of complaining is mostly used Explanation is the most dominant auxiliary speech act. Quantitative analysis is used (using frequencies and percentages) as well as qualitative (using Searle’s 1969 classification of speech acts and van Dijk’s 1977 classification of auxiliary speech acts) analysis of the data. After analysing the data, it has been concluded that the above hypotheses are verified. [ABSTRACT FROM AUTHOR]

This study, which is about the life and spiritual personality of Abū al-Ḥasan al-Kharaqānī (d. 425/1033), aims to reveal why he is one of the greatest figures in the history of Sufism as well as to shed light on his spiritual personality. Based on the comments of famous Sufis about his spiritual personality and the clues about the high level of his spiritual personality in his words about Sufism, it has been tried to underline his Sufi personality regarding his spiritual level. His closeness to God as a perfect Sufi at a high spiritual state, known as “the station (maqām) of coyness and supplication” in Sufism, and the nature of this spiritual rank he acquired have been tried to be revealed, based on his own words and the words of the Sufis who knew him. Coyness, which is granted to very few people in Sufism, is tried to be revealed in his ecstatic utterances (shataḥāt), which sometimes became the subject of controversy, were also examined under a separate heading. The aim of the study is to reveal the spiritual personality of Abū al-Ḥasan Kharaqānī as much as possible, who wandered in the high levels of the maqām of coyness and supplication and to try to introduce his Sufi identity.

This paper presents a detailed study of a sunk-relief scene from the Temple of Khonsu at Karnak. This scene has not yet been presented in a detailed publication although references have been made to it in several publications. This study revealed the ambiguity of two main elements of the scene actioned in Karnak temples in the reign of Herihor; the first is the lost dedicated obelisk of Herihor and the second is evidence of a new cult of king Amenhotep I and its dating according to his figuration in the scene as "Imn-Htp n bnrt". [ABSTRACT FROM AUTHOR]

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.)

In this article, I examine the way in which actors in the Brazilian judicial field imagine, elaborate, and use the category of justice, drawing on my experience at a law school in Brazil's capital. This experience takes the form of ethnography, a method that transforms into objective data what initially appears as an individual and subjective experience. The data was structured around the idea that many practices in the field could be understood in terms of rituals. In this way, it was possible to observe that these actors used several contradictory criteria of justice simultaneously and strategically in the same concrete case. It should be emphasized that the equitable application of the norm was not perceived as a criterion of justice, but as the expression of a misunderstanding of the most central values of the judicial field.

Copyright of Journal of Tikrit University for Humanities 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 Revista de Indias is the property of Consejo Superior de Investigaciones Cientificas 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 question of the foreigner, especially as elaborated by Jacques Derrida in the first of his two essays Of Hospitality, is at the heart of Aeschylus' Suppliants, a play in which the fifty daughters of the Egyptian king Danaus appeal to the Argive king Pelasgus for asylum. Indeed, Aeschylus structures much of the initial encounter between the Danaids and Pelasgus in the interrogatory mode: as an exchange of questions to the foreigner, of the foreigner. Beginning with queries about identity, the play moves quickly to pose questions about authority, ultimately running aground upon Pelasgus' inability to decide what to do about these Egyptian-Argive women whose demands for hospitality threaten his control over the city. Where previous scholarship on the play has focused on its representation of foreignness or its introduction of democratic rule, a close reading in light of Derrida's work on hospitality elaborates the important relationship between hospitality and democratic sovereignty that the play develops. For the real question of the foreigner asks how the people can wield power in a city; in response, the play imagines the origins of democracy as an act of civic hospitality or metoikia. [ABSTRACT FROM AUTHOR]

Within the ancient corpus we find depictions of people seeking refuge and protection: in works of fiction, drama and poetry; on wall paintings and vases, they cluster at protective altars and cling to statues of gods who seemingly look on. Yet the ancient evidence does not lend itself easily to exploring attitudes to refugees or asylum seekers. Hence, the question that begins this investigation is, representation of whom? Through a focus on the Greco-Roman material of the Mediterranean region, drawing on select representations, such as the tragedies Medea and Suppliant Women, the historical failed plea of the Plataeans and pictorial imagery of supplication, the goal of the exploration below is not to shape into existence an ancient refugee or asylum seeker experience. Rather, it is to highlight the multiplicity of experiences within narratives of victimhood and the confines of such labels as refugee and asylum seeker. The absence of ancient representations of a generic figure or group of the 'displaced', broadly defined, precludes any exceptionalising or homogenising of people in such contexts. Remaining depictions are of named, recognisable protagonists, whose stories are known. There is no 'mass' of refuge seekers, to whom a single set of rules could apply across time and space. Given these diverse stories of negotiation for refuge, another aim is to illustrate the ways such experience does not come to define the entirety of who a person is or encompass the complete life and its many layers. This paper addresses the challenges of representation that are exposed by, among others, thinkers such as Hannah Arendt, Liisa Malkki and Gerawork Gizaw. [ABSTRACT FROM AUTHOR]

This article provides a full English translation of the Du'ā' al-saḥar or Dawn Supplication for the Islamic month of Ramaḍān. Attributed to certain Imams whom Twelver Shī'ī Muslims regard as the successors of the Prophet Muhammad, it is an Arabic invocatory devotional also known from around the 13th century CE after its opening words, as the Du'ā al-Bahā (Supplication of Splendour–Glory–Light). It is commonly ascribed to the fifth Imam Muhammad al-Bāqir (d. c. 126/743) or as transmitted through his son, the sixth Imam Ja'far al-Ṣādiq (d. c. 138/765). The former version or recension has around 22 invocations, while the sixth Imam's recension is known as the Du'ā' al-mubāhalah (The Supplication for Mutual Imprecation) and is considerably longer, consisting of over 30 supplicatory lines. This latter recension had its origin at a time when Muhammad was challenged near Medina by certain Yemenite Christians of Najrān about his messianic status as a Prophet in the light of theological and Christological issues. Both Sayyid 'Alī Muḥammad Shīrāzī, "the Bāb" (1819–1850), and Mīrzā Ḥusayn 'Alī Nūrī, "Bahā'u'llāh" (1817–1892) gave great importance to this supplication (or these two related supplications) and were much influenced by its vocabulary and rhythmic, cascading content relating the Names of God. The Bāb interpreted it on Islamic and imamological lines in his Persian Dalā'il-i saba' (The Seven Proofs). He cited it often, both in early texts and within numerous later major writings, including the Kitāb al-asmā' (The Book of Names) and the Kitāb-i panj sha'n (The Book of the Seven Modes [of Revelation]). In his Persian Bayān and other writings, he used nineteen of its invocatory divine Names to frame the structure and names of his annual calendar of nineteen months: his new, wondrous or Badī' calendar ("The New/Regenerative Calendar"). This calendar was furthermore adopted by Baha'u'llah in his Kitāb-i aqdas (The Most Holy Book). His own theophanic title, evolving from "Jināb-i Bahā'" (His eminence the Glory) to "Bahā'u'llāh" (the Glory of God) is closely related and is rooted in this and certain similar texts. Baha'u'llah referred to the Du'ā' al-saḥar as the Lawh-i baqā' (The Scriptural Tablet of Eternity) and understood its opening lines as an allusion to his person as the embodiment of the Supreme or Greatest Name of God (al-ism al-a'ẓam). Several of the Arabic and Persian writings in which the founder of the Baha'i religion interprets the Du'ā' al-saḥar are translated in this current paper. Their content demonstrates the extent to which he elevated this powerful Islamic text. [ABSTRACT FROM AUTHOR]

In Islam, Muslims have responsibilities not only towards Allah but also towards other Muslims. Some of these responsibilities are related to worldly life while others are related to life after death. Interpersonal relations such as good manners and family ties, for example, belong to the first category, while performing certain rituals such as preparing the dead body and offering funeral prayers belong to the second category. The topic of this study is talqin, which is considered within the context of pre-death and post-death responsibilities. There are two types of talqin practices in Islam: pre-death and postdeath. The pre-death talqin, which reminds the dying person of the belief in oneness of Allah, is firmly established through authentic hadith and is accepted as legitimate and advisable without any disagreement. The focus of this study is on the postdeath talqin, which involves reminding the deceased of the principles of faith at the grave site. This study discusses both practices but places a greater emphasis on the post-death talqin. Different opinions and evidences for and against the subject are presented and an attempt is made to reach a conclusion. [ABSTRACT FROM AUTHOR]

Protective factors that slow dementia progression and improve quality of life are needed. Neuropsychiatric symptoms (NPS), cognitive decline, and sleep disturbances are commonly found in dementia, indicate progression, and increase caregiver distress. The purpose of this study was to examine the association of private prayer with NPS, cognitive function, and sleep disturbances in older adults with dementia. We analyzed data from the Health and Retirement Study in 2000, 2006, and 2008 and Aging, Demographics, and Memory Sub study in 2001–2003, 2006–2007, and 2008–2009 among 40 older adults (age 70–100 years, mean age = 84.67, 29 females and 11 males, 73.9% non-Hispanic White, and 19.2% Non-Hispanic Black, and 3% Hispanic, cognitive function = 1.169 indicating mild cognitive impairment) using correlational analysis. The results indicated that increased frequency of private prayer was significantly associated with lower NPS, better cognitive function, and lower sleep disturbances. In total, 100% of Non-Hispanic Black and Hispanic participants reported praying at least once per week. Findings could be due to use of cognitive processes used in prayer during supplication, requesting aid, and through communication with the divine, reducing loneliness. Longitudinal studies including historically underrepresented populations are needed to examine these associations over time. [ABSTRACT FROM AUTHOR]

Copyright of Mecmua is the property of MECMUA 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.)

This paper offers a pragmatic study of a sequence of supplication speech acts between Telemachus and the Trojan heroes Nestor and Menelaus. It examines the linguistic phenomena of both the main speech act of supplication and its secondary speech act. This is approached from Blum-Kulka y Olshtain’s (1984) concept of macro-directive speech acts and Brown and Levinson’s (1987) theory of verbal (im)politeness. [ABSTRACT FROM AUTHOR]

This is linguistic research into the structures of supplication in the Holy Quran, reviewing its definition, types, and purposes. The research aims to display the grammatical structures such as the use of the command verb and others for supplications and salutations and their methods. The linguistic structures and methods of supplication have developed due to the influence of Islamic thought included in the Holy Quran. The researcher used the descriptive inductive method. It was found that the structures of supplication persisted among the Arabs at the beginning of the early Islamic era, then gradually, the structures of supplication and salutations that contradicted Islamic thought appeared. The supplications and salutations appeared in line with the thought of the Islamic faith. The study also concluded that supplication came in a variety of structures, including the nominative sentence, the verb sentence, the source representing a verb, and some structures of supplication that describe the situation without question. Some structures with negative meanings appeared while hinting at positive meanings, such as “May your mother be bereaved of you, and no father for you, and you raised your hands”. This clearly indicates the impact of society on the meanings of linguistic structures. [ABSTRACT FROM AUTHOR]

Copyright of Basic Education College Magazine For Educational & Humanities Sciences 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 Basic Education College Magazine For Educational & Humanities Sciences 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.)

All divine religions are based on the belief in the Oneness of God. Prayer was made obligatory for the practical manifestation of this belief in all divine religions so that this belief is strengthened in the core of the heart, and in turn, it develops and strengthens the relation between God and His servant. Prayer is a dialogue and whispering between Allah and mankind; it is a source of acquiring righteousness. Keeping in view the importance of prayer, books, and research articles have been written on the concept, obligation, importance, and purpose of prayer in Islam and Judaism. However, a valuable comparative study is still missing on the conditions, elements, posture, and supplication of prayer. This article traces the similarities and differences in prayer between Islam and Judaism. In this connection, an analytical and comparative study has been used in the light of the Quran, Ḥadīth, and the Old Testament on the meaning of prayer, its obligation, conditions, elements, posture, supplications, and qualities of Imām in Islam and Judaism. Hence, the similarities and differences of prayer in both religions have been traced out.

The strong need for supplication to higher authorities or deities has been a key part of people’s life since the creation of humans. In African religions and all the modern-day religions (Christianity, Islam etc.), supplication is a major part of their religious practices. Adherents of those religions are encouraged to take part in corporate prayers, they are further encouraged to have a quiet time with their maker. Praying in most of these religions is usually through speech, quietness and singing. The contextualization of some of those songs meant for corporate worship are supplicative. The focus of this research is on some art music compositions that are contextually supplicative. This work will do a musicological analysis of some Nigeria art music compositions that their contextualization is considered to be supplicative. The focus will be on three art music compositions with the following titles and composers: Emi yiogbeoju mi soke wonni (“I will lift up my eyes unto the hills”) by T. K. E. Philips, Adura fun alaafia (“Prayer for peace”) by Ayo Bankole and Jesu wafara re han (“Jesus come and manifest yourself”) by Debo Akinwumi. The study will be rested on ‘Supplicative Musicological Theory’ coined by this author. In other to achieve the goals of this qualitative research, the author will depend on direct interviews and interviews through internet sources such as electronic mail, WhatsApp and the Facebook. The author will also use the scores of the songs in doing the musicological and textual analysis. The author’s secondary sources are textbooks, and other bibliographical materials such as journals, magazines and other internet sources. Many research works have explained the effectiveness of music as a strong means of communication. This research is recommending further contextualization of art music to address the corporate and individual supplicative needs of the society.

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences 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 Contemporary Islamic Studiens Magazine 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.)

This paper examines the situational context of the hearth as a venue for refuge in ancient Greece. The first section traces the hearth’s evolution from a practical site for heat and cooking to a place for socialization, ceremonial rites, and finally refuge. The second section, which offers an analytical survey of legendary and historical suppliants at hearths, proposes that the hearth became a place of refuge because of its multivocal nature as an environment in which suppliants could find practical, social, religious, and political benefits.

The Apostolic Penitentiary, besides clerical, Church and religious matters, also dealt with matrimonial matters. The jurisdiction of the Apostolic Penitentiary included mainly granting dispensations from matrimonial impediments, but also absolution when the marriage was contracted with the knowledge of the existence of an impediment and resolving doubtful or unclear cases. The most common marriage problem in the province of Gniezno was the impediment of consanguinity in 4th and 3rd degrees. However, among the marriage cases we also find stories of domestic violence, complicated arrangements between relatives, acts of bigamy and love stories. All this took place in relatively narrow groups of cousins and people related by affinity to each other.

Copyright of Quarterly of the History of Material Culture / Kwartalnik Historii Kultury Materialnej is the property of Instytut Archeologii i Etnologii Polskiej Akademii Nauk 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.)

Protective factors that slow dementia progression and improve quality of life are needed. Neuropsychiatric symptoms (NPS), cognitive decline, and sleep disturbances are commonly found in dementia, indicate progression, and increase caregiver distress. The purpose of this study was to examine the association of private prayer with NPS, cognitive function, and sleep disturbances in older adults with dementia. We analyzed data from the Health and Retirement Study in 2000, 2006, and 2008 and Aging, Demographics, and Memory Sub study in 2001–2003, 2006–2007, and 2008–2009 among 40 older adults (age 70–100 years, mean age = 84.67, 29 females and 11 males, 73.9% non-Hispanic White, and 19.2% Non-Hispanic Black, and 3% Hispanic, cognitive function = 1.169 indicating mild cognitive impairment) using correlational analysis. The results indicated that increased frequency of private prayer was significantly associated with lower NPS, better cognitive function, and lower sleep disturbances. In total, 100% of Non-Hispanic Black and Hispanic participants reported praying at least once per week. Findings could be due to use of cognitive processes used in prayer during supplication, requesting aid, and through communication with the divine, reducing loneliness. Longitudinal studies including historically underrepresented populations are needed to examine these associations over time.

This article, using as a starting point the concept of supplication and asylum seeking in archaic Greek thought, examines cases of supplication which either succeeded and therefore asylum was granted, or were rejected and the pleas for asylum failed. The article focuses on two cases from Greek Drama and one case from Attic Oratory and investigates the features of supplication, the terminology and the argumentation that was considered crucial in order for the supplication to be accepted while moving from the world of myth, drama and religion to the world of oratory, city states and civic identity.

Human being is created to live in the community. Therefore he needs ways of interacting with other peers. Individuals communicate through both intentional and unintentional gestures they make, body language and facial expression. Nonverbal communication is the most developed form of communication, because it requires certain studies to understand and is deciphered in the same way by everyone. Register nonverbal is a colossal importance in human communication due to its considerable wealth and the speed with which convey ideas and emotions especially. Experts argue that the veracity of nonverbal communication surpassed the verbal communication, and that varies signifi cantly depending on the person or social group.

The Neonatal Intensive Care Unit (NICU) often causes stress, anxiety and fear for parents during hospitalization of their infant. Religion and spirituality are important for many parents and to make the infant healthier and normal they pray God. Supplication is the spirit of worship and results from sincere belief. We present religious and spiritual aspect of parents in the NICU to increase the awareness of NICU staff regarding the importance of spiritual care for parents. In conclusion, we strongly suggest that NICU staff should support parents in the NICU for spiritual care, because it is the right of them. Health professionals should also be trained for spiritual support and care.

In media, political and lay representations of migrants it remains frequently the case that metaphors are systematically used in racist and demeaning manners, though also, occasionally, in positive ways empathizing with the plight of refugees, migrant communities and the sans papiers. In this piece, however, I wish to note the wider, more personal and speculative reasons as to why metaphors are so frequently used and are, it seems, so widely effective in shaping social perceptions. In late modernity, in the affluent north-west some name the migrant through demeaning metaphors in an attempt to deny their anxiety over their inessence and instability, a pushing away of the common and constant transferal in our species’ shapeshifting linguistic being of the non-linguistic. I think this with and against the use of metaphors towards a sense of metamorphosis, including through a reading of the pneumatic body in Paul.

Recent work on trauma, especially in the field of Holocaust studies, has tackled the question of how the "generation after" relates, and relates to, the trauma of its immediate ancestors as it navigates between the poles of remembrance and appropriation. Other studies have shifted focus towards the effects of trauma upon narration, in part through critiquing the prevailing psycho-analytic model of trauma as an unrepresentable event that evades/forecloses language. Aeschylus' Suppliants, with its chorus of fifty female Danaids who react to their traumatic present by recourse to tales of the traumatic past of their ancestor Io and her son Epaphos ("Touch"), offers a productive stage for testing the applicability of these theoretical frames to the genre of ancient Greek tragedy. The Danaids' turn to the past explores the agency of an ancestral trauma that reaches into their present, and in doing so highlights the unsteady inheritance of trauma both for those who relate and for those who witness these acts of testimony. The act of supplication itself is defined in part by physical contact between the suppliant and the supplicandus, yet this ritual emphasis on touch is amplified by the play's consistent focus upon a series of real and hypothesized touches, from the traumatic to the salvific. Through this engagement with the haptic context of trauma and traumatic recall, Aeschylus' play proposes an enlarged aetiology of touch--across cognitive, affective, and physical registers--for the ritual of supplication itself. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Frahids Arts 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.)

In Helen, the couple Helen and Menelaus pleads with Theonoe not to inform his brother Theoclymenus of the presence of Menelaus in Egypt, but Menelaus refuses to do so and adopts a different attitude. This truncated rite of supplication turns into a supposed debate, which it is not either. [ABSTRACT FROM AUTHOR]

The present paper explores children’s experience as supplicants to authorities in power as a vital tool for coping with life-threatening circumstances in classical Athens. The examination of the specific characteristics of children’s performance, as it is represented in literary and artistic sources, reveals the inability of minors to execute all the stages of the rite of supplication. Children’s participation was demonstrated principally in the physical aspects of supplication, while they were unable to perform the verbal, argumentative element of the ritual, which generally was carried out in its prescribed form by adults who accompanied the children, and initiated and supervised the rite. The incapacity of children, as the article shows, correlates with the stereotypical inferiority and weakness that defined the stage of childhood in classical Athens. Hence, unlike other religious activities which involved minors and reflected a successful socialization process, the rite of supplication spotlights children’s position as societally weak members of the community.

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This research deals with the question of supplication among the people of Sufism in terms of: the truth of supplication, its importance, how Sufis understand it, and the relationship of supplication to faith in general. It is through their own philosophy of understanding supplication that a person can find comfortable answers to the doubts raised by skeptics about supplication in terms of its answer, the benefit of it, and how does the appointed person deal with the supplication in its different situations? And what is his position - as a servant of God Almighty - regarding his seeing the supplication answered sooner, or his failure to see that? Sufism sparks in their philosophy through an fundamental issue that is the basis for all other issues, which are the reality of the human being, his identity, the essence of this identity, the reality of this worldly life, its purpose, and the position of man in it. If a person understands this correctly, then all the other issues become branches that are easy to understand for the mind, and the heart remains, which always needs to be monitored, monitored and addressed in order not to lose sight of the greater purpose and the main significance of his existence, so he gets lost in the labyrinths of the dusty paths. Thus, Sufis believe that dealing with any suspicions related to faith and supplication is dealt with in two ways: the first is the understanding of God Almighty who persuades the mind and relaxes it, and the second: the work that polishes the heart and soul with emotional knowledge, saves it from distraction and negligence, and always draws it to His Creator and Creator Almighty. [ABSTRACT FROM AUTHOR]

Copyright of Journal of College of Education / Wasit 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.)

Man is the noblest creature in the universe to whom Almighty Allah has provided all the material and spiritual resources to live. However, in this world, man is faced with diseases, difficulties and earthly and heavenly calamities alongside happiness, contentment and comfort. One of these disasters is the Corona Virus, a fatal pandemic of the age. In addition, man suffers from many other diseases too. But, as a Muslim we should never be disappointed as Almighty Allah has always kept the ways of salvation open for man. One of the most important ways of salvation is repentance and supplication to our God. In this article, the importance of prayer (Du'aa') has been explained in the light of Qur'an and Sunnah in a research style. [ABSTRACT FROM AUTHOR]

All divine religions are based on the belief in the Oneness of God. Prayer was made obligatory for the practical manifestation of this belief in all divine religions so that this belief is strengthened in the core of the heart, and in turn, it develops and strengthens the relation between God and His servant. Prayer is a dialogue and whispering between Allah and mankind; it is a source of acquiring righteousness. Keeping in view the importance of prayer, books, and research articles have been written on the concept, obligation, importance, and purpose of prayer in Islam and Judaism. However, a valuable comparative study is still missing on the conditions, elements, posture, and supplication of prayer. This article traces the similarities and differences in prayer between Islam and Judaism. In this connection, an analytical and comparative study has been used in the light of the Quran, Ḥadīth, and the Old Testament on the meaning of prayer, its obligation, conditions, elements, posture, supplications, and qualities of Imām in Islam and Judaism. Hence, the similarities and differences of prayer in both religions have been traced out. [ABSTRACT FROM AUTHOR]

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The prayer is one of the foundations that Islam was built on, which is also among the most important worships that symbolizes the physical and spiritual closeness of human being to Allah (swt). Therefore, such a worship gives an opportunity to human beings to make supplication to seek refuge from Allah (swt) as well asking for other needs. However, many of the Muslims in our country follows Hanafi fiqh, therefore, in the fardh prayer before giving salaam people make certain supplications beside the supplication that surah al Fatiha has. The other supplications are being left after the prayer. However, these people are aware that firstly the moment of prostrating and the state of prayer are the closest moment to Allah (swt). In fact, praying in our country is being expressed as standing in front of Allah (swt) in metaphorical sense. Only, considering these facts, it shows us the importance of the supplication during the prayer as well as the chance of acceptance by Allah (swt). Therefore, in this study, the subject of supplication was examined during the prayer to explain how and where to make the supplication in the light of the hadith of Prophet Muhammad (pbuh). Therefore, it is aimed to reveal where and how to make dua during the prayer according to Sunneh. It is concluded that the supplication can be made during the prayer not only ka’de-i ahîret which widely known among the people but also qıyam, ruku, sajdah as well. The supplication of qunut which is made before going to the ruku in the vitr prayer and after getting up from the ruku in the morning prayer thought to be a subject to study therefore, it is taken into research. [ABSTRACT FROM AUTHOR]