The Muslim has not the choice to do not attach importance to others. The Umma fundamental responds an immoderate egoism and selfhood on the other side of ethics. Participation and distributing are preferred over personal surplus, which is considered as an ethical misconduct. Indeed, Islam by and large forbids misuse and greed: The Holy Koran affirms: “Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.” (Al-Isra (The Night Journey), 17: 27, The Holy Koran); and “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. ” (Al-A'raf (The Heights), 7: 31, The Holy Koran). Overindulgence, misuse, greed and dishonesty are affairs that should load heavily the Muslim conscience. The covering or defensive aspect is accorded a large accent in Islamic community principles and this expands to safeguarding the nature: “avoiding harm is paramount to achieving utility” (The Prophet Mohammad). Inside this accent on safeguarding there is an additional stress on preserving the comparatively fragile. Islam’s community principles give an importance to how employees are treated by their employers and therefore the environment of their working situations. As a rule, analogous bases are vital to the operation of business and business running. During the time that Islamic visions support the making of money (and the ownership of personal estate), in accord with the Muslim’s worry to be fair, honest and just towards others, Islamic bases do not accept to find profit being acquired to overpass and do not tolerate the action of making profit to induce damage to others.
entered the godly community of London, where he was apprenticed and set up his shop in the parish of St Kathrine Creechurch. St Kathrine Creechurch had been troubled by Stephen Denison's denunciation of a Familist conventicle in the 1620s - one of the main cases in which the divisions which fissured the London puritan community came to the public eye, as the studies of Peter Lake and David Como have shown. (1) Totney was permanently marked, as Hessayon is able to point out in his writings, by the frightening and uncompromising sermons which Denison continued to preach on the doctrine of election and reprobation in the 1630s. Moreover, Totney's refusal to baptise his first son, and his marriage by licence during the period of Lent, point at some kind of 'confrontational godliness', and also entail disagreement with the minister of the parish. It appears that Totney refused to act diligently as a ship money collector in 1640, that he took the Protestation Oath, probably participated in iconoclastic practice and enlisted in Parliament's army, in the regiment of Cromwell or Middleton. The 'birth of the prophet' TheaurauJohn Tany is understandable, as the last chapter of the section shows, within the culture of puritan penitence and of the mystical ideas of
Based on the standard basis in Islam, Islamic values of real values are in development. In the light of the development of Prophet Muhammad (PBUH) and light of Ali (AS), the first creature of God and the divine spirit of light and temperate should combined. The two light prior to the light and the light of the heavens are the heavens. Light Hasnain Ali and Light of Zahra (AS) respectively followed. But five times before the creation of light and the values are superior to other creatures. Although the light of the Prophet (PBUH) and Ali (as) after the first creature as divine light and the divine spirit creatures as they are. The same model to determine the rank of creation and the importance of the position and the intensity value can be found. Some features of the model and model creation based on the creation of value and status values are as follows:
The unwavering nature of a leader and a sense of consistency in character, vision and approach establishes secure and trusting relationships. Muhammad (pbuh) managed this trait to details. He had absolute confidence and belief in his message. He had strong willpower and determination which is an inherent praiseworthy characteristic of a true leader. His belief never weakened, and his mission was never forsaken. Even when left alone, he continued his mission. The Treaty of Hudaybiya is a good example to elaborate this aspect of the Prophet. In 6 AH, the Messenger told his Companions he had a dream that indicated they would soon enter the Holy Mosque in Mecca, in security, with their heads shaved or their hair cut short. His Companions, especially the Emigrants, were delighted. During that year, the Prophet left Medina with 1,500 unarmed men in pilgrim dress (ihram) with an intention to visit Mecca. However, Quraysh took the necessary precautions to prevent the Prophet and the Muslims from entering Mecca. After lengthy deliberation, meetings and discussions with the Qurayshite leaders, the Prophet signed a treaty with them. Detested by his closest followers initially it was only some months later that his Prophetic wisdom was manifested. This historic document is considered as victory for several reasons; 10
Recalling the Prophet by reading Barzanji, Diba'i, Ratib, Nadzam Burdah, and the maids of Simthudduror and other shalawat, or religious advice and prophetic stories, or the story of the Prophet's struggle is proof of his love for the Prophet. In this context it is the practice of the sunnah that will be rewarded. Remembering the Prophet not only in Maulud, but it can be done on every Friday night. In addition to reading worship worship, also including good deeds and highly recommended in religion. According to KH. Amir, the common solawat recital sung to the assembly are Diba'i, Simthudduror, and Maulid Al-Barzanji. KH. Amir stated that the background of the reading of simthudduror was due to the message from Habib Syech bin Abdul Qadur Assegaf (Habib Syech), Solo. Habib Syech is a figure who popularized the reading. KH. Amir also admitted that his proximity to Habib Syech influenced the existing policies in his assembly. In fact, in 2011, KH. Amir was the first to invite Habib Syech to solawatan in Purwoketo (Amiruddin, 2017).
youth movement, occurred. Till the end of the 70-ties this mission was mastered, though at the price of substantially increased government expenditure for a more developed education system, social security nets, pension systems, and the like. Most of these means to delegate open class conflicts to future generations were based on credit given on a macroeconomic scale from the owners of government bonds – a process not visible for the general public and even to most of the central agencies involved. This was not a bad deal as long as labor productivity gains were high enough to sustain sufficient interest rates for international finance and at the same time keep local exploitation systems alive. But as soon as the dangers of disintegration started to fade away, as the whole generation gap could be digested as a periodic fashion trend in music, textiles and life style, a conservative roll-back was initiated. With the fierce attacks of neo-conservative policy (Thatcher 1978, Reagan 1980, Kohl 1982) the just emerged new social democratic vision – integrated capitalism without reference to communism – lost momentum. From that point in time onwards European social democracy only was able to defend certain regulatory mechanisms, which it had installed previously, but even the fragments of a vision beyond integrating any social movement that popped up evaporated. With respect to political economy Marx was substituted by Keynes, the latter being interpreted as the prophet of the importance of state intervention - and the state apparatus was the central vehicle for integrated capitalism promoted by European social democracy. Indeed state power and even international institutions like the IMF were evidently important elements in the working of exchange rate exploitation processes of capitalism on a more global scale. Keynes had correctly anticipated the roles to be played by political actors to keep capitalism going. But as a vision to be sold to European populations this rather complicated patchwork of ideas on regulation mechanism limiting the core market mechanisms this social-democratic vision clearly failed. It was certainly harder to understand than the neo-conservative slogans.
IJEDR1904031 International Journal of Engineering Development and Research (www.ijedr.org) 173 Hazrat Saad bin AbiWaqas (R.A) narrated that Prophet Hazrat Muhammed S.A.W. said: who eats seven dates of Madina (Ajwa dates) every morning, will not be affected by poison and magic on the day he eats them. Hazrat Abdullah bin Abbass (R.A.) narrated that the Prophet Hazrat Muhammed S.A.W. said, “The ‘Ajwah is from Paradise and it is an antidote against poison. Abdullah ibn Jaafar (R.A.) told that I saw Prophet Hazrat Muhammed S.A.W. eating Qith’a (cucumbers or snake cucumber) with fresh dates. Hazrat Aisha (R.A.) reports that, “Prophet Hazrat Muhammed S.A.W. used to eat watermelon with fresh dates.  .
and anoint themselves with finest oils. Wine and oil are luxury goods used at parties and they represent other pleasures of life, along with the luxurious houses and sumptuous dishes. The concern of the prophet here is, once again, the luxurious and over indulgent life of the Israelites. In spite of them enjoying all the riches and pleasures of life, they remain completely blind to the miserable condition of the “house of Joseph”. There is a subtle difference between the two epithets: house of Israel and house of Joseph. While house of Israel in this judgment oracle refers to the house of Samaria or the nobles of the capital city (cf. 6,1.14), house of Joseph implies the whole people who lived in the Northern Kingdom of Israel (cf. 1 Kgs 11,28; Zech 10,6). 241 This latter epithet, used also in 5,6 and its variant “the remnant of Joseph” (5,15), is a clear contrast to “the House of Israel” or the accused in the oracle and signifies the people who have no access to the luxuries mentioned above 242 and who instead interprets it, bringing out the rich quality of the meat spoken about: “Gegessen wird nur edelstes Fleisch: sei es von ausgesucht zarten Lämmern; sei es von Kälbern, die im Stall angebunden wurden, um ohne Bewegungsfreiheit mehr Fett anzusetzen.” J. Jeremias, Der Prophet Amos, pp. 87-88.
ABSTRACT: Routing in Delay Tolerant Networks is considered as one of the most attracting research areas. Out of many approaches to introduce protocols used in DTN, few aimed to improve existing protocols. There are chances of a new algorithm based on the predictability concept since it introduces better resources management in terms of bandwidth, messages delivery compared to other routing algorithms for DTN, to prove it by large-scale simulations, the effectiveness of specific algorithm in terms of eventually delivered messages, failed transmissions, dropped messages between nodes, buffer time and hop count enhancement. Our new approach, improvement of the PRoPHET routing protocol is based on the belief that every node is DTN are constantly and inconsistently moving towards or away from each other. Possibilities of destination node are closer to old source than the one message is been transmitted to, not necessarily but the old source may be closer to the node which is next to destination node, which was initially predicted as be not close to the destination node.
Whoever wants to strengthen the bond of slavery (or servitude) with the Lord and wants to win His pleasure and Paradise has to follow the teachings of the Prophet Muhammad (s.a.w) ; whoever wishes to make himself worthy of love of Allah (s.w.t) has to follow the Prophet Muhammad (s.a.w) ; whoever wants to achieve the success of this world and Hereafter has no option but to follow the footsteps of Prophet Muhammad (s.a.w) .The most distinctive quality of our beloved Prophet (s.a.w) was that he was a blessing to all mankind, he was blessings to all of Allah‟s creatures, he was blessing to all of Allah‟s universes. Allah introduced the Prophet Muhammad (s.a.w) in these
The study of the relationship between the Prophet and mentality of humans, especially the amygdala in the Southeast Asian region and the Islamic world, in general, is a new study, whereas in the West the problem has long been going on with different versions. The amygdala theory explains emotional dynamics in humans. The definition of amygdala comes from the Latin amygdalae, which is a nerve loop in the brain that plays a role in processing and reacting to emotions. Amygdala is a structure inside the temporal labus that stores and manages data emotionally. He controls human behavior when facing emotional conditions. It receives stimulation from visual and audio as a driving factor for emotional potential 2 . The condition of the amygdala affects the process of earning hormones, the circulatory system, breathing, and digestion in the hypothalamus. The hippocampus is a memory that controls data that is intellectual. In the limbic system, the hippocampus plays a central structure in the formation of emotions and memory. The hippocampus is related to memory strength. Based on the results of the study that the amygdala plays a role in feelings of fear and anxiety for humans 3 , the Amygdala is also involved in the process of adjusting various anatomical fields to obtain physiological responses to increased blood pressure, breathing and behavioral responses to fearful facial expressions. Amygdala has a relationship with hearing 4 . Therefore, dhikrullah can be one of the activities that vibrate emotions in the amygdala so that it can stimulate to shed tears when crying. Rough speech will be stored in the emotional memory of the amygdala in parts of the brain and will be recorded in memory for a long time. Involving spiritual emotions in an interaction with the aim of touching the memory of the amygdala will have implications for the emotional arrangement. Emotional development in the amygdala is influenced by a number of complex experiences that accompany all work and thought. In a depressed condition, the amygdala sends a message to the endocrine gland to secrete a number of chemicals that begin with the release of CRF (corticotrophin-releasing factor) and end with a flood of hormones kartisol. The buildup makes the amygdala a very sensitive detonator so that it can react more dominantly from rational considerations.
Johan Heyns was, more than anyone else, the prophet who led the DRC to renounce its support of apartheid. This was made possible because as a prophet from within or for the sake of a critical solidarity, he wanted to take his people with him. For him, the correct principle for change was reform. As a true spiritual child of the DRC and the Afrikaner community, it is likely that Heyns believed to the end that apartheid had a bad or negative side to it that must be rejected. However, he also realised towards the end of his life that the DRC, persevering with its disapproval of a qualified apartheid, was by 1994 biding academic time, whereby it could miss the more important issue of ‘general human values’ such as love, reconciliation, human dignity, ‘devoted and conscientious labour’ and the new ‘post-apartheid era’ (Heyns 1992:399). At the REC 1992, the DRC delegates unanimously rejected apartheid that was formulated by others and handled to the satisfaction of Reformed churches kindly disposed towards the DRC. This matter was reported without detail of contingencies and thus accepted by the General Synod of the DRC of 1994 (NGK 1994:2, 429). Following a similar solution, the DRC was welcomed back into the WARC in 1998 (NGK 1998:412–413). From his all-embracing perspective on the kingdom of God, Johan Heyns prophetically showed that people and structures in South Africa must reform for the sake of peace, reconciliation and justice. Heyns was a prophet with a sound and timeous Christian message. His motivation and personality enabled him to set aside sharp and irrelevant criticism and to proceed. In the 1990s Heyns greyed visibly. His emotions would often get the better of him in intense church debates and personal discussions. His busy life showed (Strauss 2013:7–8). Jonker’s opinion is still relevant:
Muslims’ reactions from around the world were due mainly to their soli- darity in response to the other members of the ummah far away in Eu- rope who were treated unfairly. In this vein, not only do Thoriq, Mahmud, Ali and Husaini share such solidarity, they also call upon the rest of Mus- lims for the sake of ummah’s unity and cohesion to react to the Danish cartoons. Whereas Thoriq condemns those who refused to apologize publicly and those who republished the cartoons, Mahmud reminds all Muslims about their brotherhood as mentioned in a prophetic Tradi- tion. Husaini warns Muslims not to remain silent. Insulting the Prophet in Islam, Husaini insists, led to capital punishment, i.e. the death pen- alty. On the other hand, Ali asks Muslims to react in accordance with the Prophet’s noble examples. Apparently, the radicals failed to heed this advice.
However, Wright (1996:193) argues that Jesus believes the real battle has to be waged not against Rome, but against the Satan and therefore engages in head-on battle with him as is signified by the exorcisms. According to Wright, a battle with the accuser makes perfect sense within the worldview of first- century Jews in which Jesus as a Jew would have partaken. He says that the particular interest of the exorcisms lies in the fact that they did not form part of Old Testament predictions nor of first-century Jewish expectations for the coming kingdom and the healing and deliverance expected to accompany it, nor were they a major focus of the life and work of the early church yet. The criterion of dissimilarity thus points them out to be manoeuvres in a battle in which Jesus alone was engaged, with the exorcisms indicating that he was winning (Mt 12:28/Lk 11:20) although the battle was still building up to a climax. He elaborates further that Jesus saw himself as more than a prophet (Wright 1996:196, 197); that he saw himself as the prophet referred to in Deuteronomy 18 through whose work Israel’s history would finally reach a climax in the inauguration of the kingdom.
Delegating tasks requires envisioning the possible outcomes and considering what might emerge. The Prophet had foresight of what the person in charge of a task might encounter; thus, he gave further details to combat them. The incident when the Prophet explained to Muaz the possible difficulties when he was going to Yemen to present the message of Islam, confirms the importance of foreseeing the possible results. In addition, foresight assists the leader to appoint more than one person in sequence if the tasks were significant and there was a danger that one of the people in charge of the task might be unable to complete it. This was clear in the case of the battle of Mu'tah when the Prophet assigned three leaders in sequence. Disobedience and insubordination from others may present challenges to those responsible for tasks. The Prophet recognized these difficulties and confirmed that people should obey the delegated person as they would obey the main leader.
In recent years, some people, comparing the word “Ahmad” in a Quranic verse speaking of Jesus’ prophecy about Prophet Muhammad (Qur'an 61:6) with the word “Paraclete” in the Gospel of John (14:26, etc.), have tried to make a connection between them. They have ascribed to Muslims (and even to the Prophet himself) the idea that the word “Paraclete” is a distorted form of the word “periclete,” the meaning of which, in turn, is approximately equal to the Arabic word “Ahmad,” to which the Quranic verse refers. In this article, we examine this idea and conclude that the claim has stemmed from a mistake in the writings of some western scholars during the eighteenth century, and does not have any actual basis in Christian or Islamic literature. Keywords: Ahmad, Muhammad, Paraclete, gospel, the Qur’an.
The study of the narrative interpretation and explanation of the Quran shows that these traditions are diverse in nature . A large quantity of narratives in interpretation of the Holy Quran is related to the followers of the Companions of the Holy Prophet (PBUH) of companions of the Prophet Muhammad ( PBUH) .Investigating those narratives we see a kind of variation in His interpretations of the verses of the Holy Quran . Some narratives investigate the lexicology of the Holy Quran denotatively. They have also mentioned the reasons for the fall of the verses, the news of the nations and past events, the definition of short verses, and the interpretation of general verses. The variation of interpretative typology of the Holy Quran is of great attraction which implicitly shows the high scientific position of the interpreter and in turn leads to better comprehension of the depth and real concepts of the words of Allah by the audiences.