scholarly journals Dictionary of Qur'anic Terms and Concepts

1991 ◽  
Vol 8 (1) ◽  
pp. 168-170
Author(s):  
Mohamed Taher
Keyword(s):  
Original Sin ◽  
Western World ◽  
Reference Book ◽  
Human Race ◽  
Technical Reason ◽  
Community Or ◽  
Basic Meaning ◽  
To Receive

A long-awaited Muslim source and a nonorientalist handy reference book,this glossary (a more appropriate title for this dictionary) of the Qur'an fillsa major vacuum. To date, we had to rely solely on Penrice’s Dictionary andGlossary of the Qur'an. This process of generating sources (indexes,bibliographies, handbooks, dictionaries, glossaries, and the like) - a soleprerogative of the Western world-has recently been taken up by Muslims.A healthy trend in this regard is visible in the source under review.Though this book has covered mainly Qur’anic terms and concepts, ithas admittedly entered into the field of non-Qur’anic terms. This extensionof scope makes it more useful to the community of scholars and studentsof the Qur’an. As the author rightly mentions in his introduction: “In a fewcases, the Arabic terms used are the ones that have become traditionallyaccepted, even though they do not occur in the Qur’an (i.e., wudu') or occurin it in a different sense (i.e. qadhf); these include, in one or two cases,words which for some technical reason are to be regarded as ‘extra-Qur‘anic’even when words from the same root and with the same basic meaning occurin the Qur’an-i.e., bay'ah, though mubaya'ah (in perfect and imperfect forms,that is) occurs in the Qur'an” (pp. xiii-xiv).Mir has used the generally accepted meanings and notions in his scholarlywork. His explanations and notes are interesting and meaningful. For instance,explaining the term “Median Community” or “Ummah Wasat,” he goes onto say that the title of ”Median Community” is not only a prerogative, butalso carries with it a responsibility-the responsibility to stay on the medianpath and guide others to it (p. 132). Similarly, under the term “Repentance”we find “Adam, after he had sinned, repented and was forgiven by God (237).Thus, he was sent upon earth not to receive punishment for his disobedience,but in accordance with an already existing plan. Since Adam was forgiven,no original sin attaches to the human race” (p. 180). Similarly, we find atanother place: “Din has four meanings: 1. Submission . . . 2. A system ofbeliefs . . . 3. Law . . . and 4. Recompense . . .” (p. 49) ...

Introduction: Some Recent Approaches to Japanese Nationalism

1971 ◽  
Vol 31 (1) ◽  
pp. 5-16 ◽  
Author(s):  
Kenneth B. Pyle
Keyword(s):  
Modern World ◽  
Late Nineteenth Century ◽  
Past Century ◽  
Human Race ◽  
The Past ◽  
Old Order ◽  
Historical Role ◽  
Post War ◽  
To Receive

The study of nationalism, the most powerful political emotion in the modern world, has often become enmeshed in polemic and ideological combat. In Japan during the past century, evaluations of the historical role of nationalism have tended to oscillate between extremes. Some of its first serious students in the late nineteenth century, writers like Kuga Katsunan and Miyake Setsurei, opposing the prevalent Westernism, were convinced that nationalism was a necessary ingredient of Japanese survival; and they would have agreed with Tocqueville's aphorism that “the interests of the human race are better served by giving every man a particular fatherland than by trying to inflame his passions for the whole of humanity.” Since 1945, however, in a mood of national self-alienation, many Japanese writers have shared Veblen's turgid conclusion, “Born in iniquity and conceived in sin, the spirit of nationalism has never ceased to lead human institutions to the service of dissension and distress. In its material effects it is altogether the most sinister as well as the most imbecile of all the institutional incumbrances that have come down out of the old order.” Once seen as necessary and beneficial, nationalism came in the post-war period to be villified or simply ignored amidst the scholars' preoccupation with their anti-establishment liberal heroes. With some notable exceptions, nationalism has been slow to receive in Japan the thoughtful, dispassionate study it needs.

Reconciliation with Nature

1992 ◽  
Vol 5 (3) ◽  
pp. 301-313
Author(s):  
Jürgen Moltmann
Keyword(s):  
Ecological Crisis ◽  
Western World ◽  
Human Race ◽  
Religious Crisis

The first part of this article argues that the ecological crisis of nature today is, at the same time, a religious crisis of the human race, at least of the Western world. In the second part, three perspectives from the Biblical-Christian traditions are offered which may overcome this religious crisis of the human race and the ecological crisis of nature.

scholarly journals Derechos del niño y derechos de la infancia: Aproximación desde la antropología infantil y la teología bíblica. Rights of the Child and Rights of Children (An Approach from Child Anthropology and Biblical Theology)

2017 ◽  
Author(s):  
Bartolomé Menchén
Keyword(s):  
Biblical Theology ◽  
Original Sin ◽  
Adam And Eve ◽  
Rights Of The Child ◽  
To Receive

Para hablar con fundamento de los derechos del niño, se estudian las dos características radicales de la infancia: la dependencia y la confianza. Nuestros primeros padres fueron creados adultos, pero poseían la infancia espiritual, que perdieron con el pecado original. El artículo analiza el proceso y las consecuencias de esta caída, teniendo en cuenta algunos textos joánicos. La presencia de los hijos da a los padres la oportunidad de recuperar su propia infancia, si la han perdido. El derecho fundamental del niño es el de recibir una formación que le permita ser realmente niño. Para ello deben crecer en una familia donde se eviten los reduccionismos afectivos e intelectuales.In order to [give a base to talking / speaking authoritatively] about the rights of the child, the two radical characteristics of childhood were studied: dependence and trust. Adam and Eve were created adults, but they had spiritual infancy, which they lost when they [first sinned / committed the Original sin]. This article analyses the process and consequences of that fall, following some texts from St. John. The presence of children gives parents a chance to recover their own childhood, if they had lost it. The fundamental right of a child is to receive an education that allows true childhood. This requires that they grow up in a family with no affective or intellectual reductionisms.

scholarly journals RELASI JINN DAN AL-INS DALAM AL-QUR’AN: Kajian Semantik Toshihiko Izutsu

2017 ◽  
Vol 19 (2) ◽  
Author(s):  
Zamzam Afandi ◽  
Ja’far Shodiq
Keyword(s):  
Semantic Theory ◽  
Human Race ◽  
Basic Meaning

<p>The Qur’an often calls the word <em>jinn</em> coupled with the word <em>al-ins</em> as God’s creatures in different forms. Based on that, the author tried to unravel the problem by studying basically the words <em>jinn</em> and <em>al-ins</em> in the Qur’an and then linking both of them in Toshihiko Izutsu’s semantic theory. The study begins by searching for the basic meaning and relational meaning as the foundation for finding <em>welthansauung</em> or worldview of the word <em>jinn</em> and <em>al-ins</em> in the Qur'an. The study found that the word jinn in the Qur'an has a closed meaning, similar to the root of <em>majnūn</em>, <em>jannah</em>, and <em>janīn</em>. Likewise, the relational meaning of the <em>jinn</em> described in the Qur'an both relating to the ancients before the coming of Islam, the <em>jinns</em> are <em>shaitan</em>, <em>ifrit</em>, angels, superhuman beings, worshiped beings, demons, and the maker of misfortune someone. As for the basic meaning of the word <em>al-ins</em>, the same as <em>insān, basyar</em>, the sons of adam, ‘abd Allah, even <em>al-ins</em> as the representative word of man in the Qur'an can be interpreted shaitan as in surah <em>al-nās</em> which states that shaitan derived from the genie and the human race. The discussion of the ontological and communicative relations between <em>jinn</em> and <em>al-ins</em> in the Qur’an, it is mentioned that jinn and humans are truly God’s creatures created from different elements. These two creatures can establish communication because there is an explanation in the Qur’an, as it did in the time of Adam, Sulayman and Prophet Muhammad saw.</p><p>Al-Qur’an kerap menyebut kata <em>jinn</em> bersanding dengan kata <em>al-ins </em>sebagai makhluk Allah yang berbeda wujud. Berangkat dari itu, peneliti mencoba mengurai permasalahannya dengan cara mengkaji secara dasar kata <em>jinn</em> dan <em>al-ins</em> dalam al-Qur’an dan kemudian mengkaitkan keduannya menggunakan teori semantik Toshihiko Izutsu. Kajian dimulai dengan mencari makna dasar dan makna relasional sebagai dasar menemukan <em>welthansauung</em> atau pandangan dunia terhadap kata <em>jinn</em> dan <em>al-ins</em> dalam al-Qur’an. Penelitian ini menemukan bahwa kata <em>jinn</em> dalam al-Qur’an mempunyai makna tertutup, sama dengan akar kata dari <em>majnūn</em>, <em>jannah</em> maupun <em>janīn</em>. Begitu juga tentang makna relasional terhadap jin yang dijelaskan dalam al-Qur’an baik yang berkaitan dengan orang-orang dahulu sebelum datangnya Islam, jin adalah syaitan, ifrit, malaikat, makhluk yang mempunyai kekuatan super, makhluk yang disembah, iblis, dan pembuat kesialan seseorang. Adapun makna dasar kata <em>al-ins, </em>sama seperi <em>insān</em>, <em>basyar</em>, <em>bani adam</em>, ‘<em>abd Allah</em>, bahkan <em>al-ins </em>sebagai kata yang mewakili manusia dalam al-Qur’an bisa diartikan syaitan seperti dalam suran al-nās yang menyatakan bahwa syaitan itu berasal dari golongan jin dan manusia. Pembahasaan tentang relasi ontologis dan komunikatif antara <em>jinn</em> dan <em>al-ins </em>dalam al-Qur’an, disebutkan bahwa jin dan manusia adalah benar-benar makhluk Allah yang diciptakan dari unsur yang berbeda. Kedua makhluk ini bisa menjalin komunikasi karena ada penjelasan dalam-al-Qur’an, seperti halnya yang terjadi pada zaman Nabi Adam, Nabi Sulaiman sampai Nabi Muhammad saw.</p>

scholarly journals Rethinking the historical trajectory of ECE: From the “original sin” in democratization to redemocratization

2020 ◽  
Vol 16 (2) ◽  
pp. 367-398
Author(s):  
Attila Ágh
Keyword(s):  
Mission Statement ◽  
Systemic Change ◽  
World Order ◽  
Original Sin ◽  
Western World ◽  
Substantial Part ◽  
East Central Europe ◽  
Eu Membership ◽  
Historical Trajectory ◽  
The Eu

AbstractThis paper treats East-Central Europe as a region and investigates its common historical trajectory in the last decades. After 30 years of systemic change and 15 years of EU membership, it is high time for the re-evaluation and reconceptualization of the Europeanization and Democratization process in ECE. It is the key to understand the false start as the original sin in democratization and the reasons of ECE divergence from mainstream EU developments in order to prepare the redemocratization process. The progress of the Europeanization and Democratization process in ECE has been widely described in official documents, but for a balanced and complete picture it is necessary to present also the De-Europeanization and De-Democratization process from the very beginning. Basically, after the collapse of the bipolar world order in 1989, the Eastern enlargement was an economic and political necessity as a substantial part of the EU deepening and widening policy. The EU needed the extension of its economic space and political system that had also been pre-programmed in the mission statement of the Rome Treaty. At the same time, the new member states (NMS) needed the “Return to Europe” for their reintegration into the Western world. However, the capacity for this extension was actually missing on both sides, and it has remained so during the last 30 years of systemic change or the 15 years of EU membership. Altogether, this controversial process has produced a colorful picture of successes and failures in all NMS that will be analyzed in an ECE context.

scholarly journals ZAKRES ZASTOSOWANIA EDYKTU ‘NAUTAE, CAUPONES, STABULARII UT RECEPTA RESTITUANT’

2016 ◽  
Vol 11 (1) ◽  
pp. 163
Author(s):  
Stanisław Kordasiewicz
Keyword(s):  
First Century ◽  
Contractual Obligation ◽  
Basic Meaning ◽  
Sentence Form ◽  
Legal Texts ◽  
To Receive ◽  
Fault Liability

THE RANGE OF APPLICATION OF THE EDICT ‘NAUTAE, CAUPONES, STABULARII UT RECEPTA RESTITUANT’Summary This article focuses on the range of application of the edict ‘nautae, caupones, stabularii ut recepta restituant’. The regulation introduced no fault liability for things received for safekeeping by seaman and innkeepers (D. 4,9,3,1). Most scholars argue that the so called receptum nautarum was a separate guarantee contract. This interpretation limits the scope of the edict only to enforcing a contractual obligation. It seems also unfounded. The roman jurist never used the term receptum nautarum. Especially they never require entering into a separate guarantee contract as a basis for the liability of seaman and innkeepers. In their commentaries it is always recipere in the basic meaning of receiving something for safekeeping that triggers the liability. The questions discussed in the legal texts Focus only on following problems: the purpose of the edict and the necessity of entrusting the property to seamen and innkeepers (D. 4,9,1,1); who is entitled to receive the property for safekeeping (D. 4,9,1,2, D. 4,9,1,3); the question if the edict relates also to those things that are additional to the main merchandise received for safekeeping (D. 4,9,1,6); how should the property be entrusted and when the goods are seen as received for safekeeping by the seamen or innkeepers (D. 4,9,1,8); the question if the edict relates to property received only on the ship for transport or also to merchandise received on the shore (D. 4,9,3 pr). The idea of receptum nautarum being a guarantee contract is mainly based on one sentence form Ulpian commentary regarding the special actio furti adversus nautas caupones stabularios (D. 47,5,1,4). It is possible to interpret this text in a coherent way with all other fragments that connect the liability of the entrepreneurs with the mere fact of receiving something for safekeeping. As a result of this study it is plausible to assume that the praetor addressed in the new regulation the problem of merchandise entrusted to seamen and innkeepers without any legal guarantee. It is certain that from the first century A.D. the liability of discussed entrepreneurs was based only on the fact of receiving goods for safekeeping.

Martin Luther on the Vocations of the Christian

2016 ◽  
Author(s):  
Robert Benne
Keyword(s):  
Just War ◽  
Martin Luther ◽  
Roman Catholic ◽  
Western World ◽  
Priesthood Of All Believers ◽  
Marriage And Family ◽  
God's Love ◽  
The World ◽  
To Receive ◽  
Life Work

A teaching of Martin Luther that has had great historical effect is his teaching on vocation. Protesting the Roman Catholic arrangement in which the clergy had callings of higher religious and moral significance than the laity, Luther taught that all Christians have callings or vocations, and that all callings are equal in moral and religious seriousness. They only differ in function. This teaching unleashed unprecedented commitment and energy to worldly work in the Western world. Paralleling his teaching on the priesthood of all believers, Luther taught that all Christians are called by God through Christ to be his beloved and forgiven children, and that they need no mediators to receive that graceful call directly. At the same time, however, Christians who receive that grace through Christ become priests to their neighbors, mediating God’s love through them to the neighbor. They do that very concretely in their vocations. Thus, Christians become conduits of God’s love received through Christ and offered to the neighbor in the various places of responsibility they have been given. For Luther, Christians do not need to cast about for places to exercise their obedience; they were given in the orders of creation into which each Christian was inevitably placed—marriage and family life, work, citizenship, and church. Each person—lay and clergy alike—is called to work in the world. In fulfilling their work gladly and conscientiously, they serve their neighbor. Plain ordinary work is transformed into a Christian vocation as the Christian exercises his faith-active-in-love. Work is no longer simply a job or occupation; it is a calling, a vocation. It is a summons from God. Vocation is also where the Spirit sanctifies the Christian’s life, not in a self-centered quest for perfection, but rather in humble service to the neighbor. While Luther thought there were some occupations that were off-limits to Christians, he accepted most worldly roles as useful to the neighbor. The Christian could be a soldier in a just war and even a hangman in a just cause. One alleged weakness of the classic Lutheran teaching on vocation, however, was that it tended to accept uncritically the roles prescribed by the world. In such teaching, the Christian willingly does what the world prescribes. However, recent Lutheran interpretations of vocation are more dynamic. For example, Gustav Wingren, in Luther on Vocation, argued not only that the orders of creation are dynamic and call for constructive change, but that in Christian vocation the two ways that God reigns in the world intersect. The Christian under the reign of God’s gospel interjects the love liberated by that gospel into one’s worldly occupation, transforming it into a genuine vocation. Love has a transformative effect. It functions critically and constructively. Lutheranism at its best has incorporated more dynamic elements into its great teaching on vocation.

scholarly journals La trilogia distopica di Terry Gilliam: il presente e il futuribile

2019 ◽  
Author(s):  
Stefano Oddi
Keyword(s):  
Science Fiction ◽  
Guinea Pigs ◽  
Western World ◽  
Human Race ◽  
Terry Gilliam

The article focuses on Terry Gilliam’s so-called ‘Orwellian triptych’, a science fiction trilogy in which the director uses dystopia as a way to highlight some of the major concerns of the Western World. While Brazil (1984) reflects the fear of an all-pervading Capitalism through its Kafkaesque, overbureaucratized universe and The Zero Theorem (2013) aims to describe “the perils of our digitised existence” (Andrew Pulver), Twelve Monkeys (1995) pictures an apocalyptic future in which the human race has been wiped out by a deadly virus mirroring the threat of HIV, and the survivors have been turned into guinea pigs by the members of a grotesque medical oligarchy.

Minneapolis SLPs to Receive Salary Increase

ASHA Leader ◽  
2001 ◽  
Vol 6 (19) ◽  
pp. 1-7 ◽  
Author(s):  
Mary M. Annett
Keyword(s):  
Salary Increase ◽  
To Receive
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