Personal traits of the prophet muhammed their relationship to moral values

The aim of the research is to identify the personal characteristics of the Prophet Muhammad, peace be upon him. The research sample consisted of 360 individuals from different spectrums in society. The descriptive and analytical method was used, and a questionnaire was prepared for the personal characteristics of the Prophet Muhammad (PBUH) and a questionnaire of the moral and human values in the contemporary world. : The personal characteristics of the Prophet Muhammad were as follows: The Prophet Muhammad, upon him be prayers and peace, was characterized by sincerity, honesty and generosity among his companions. He was characterized by humility, justice, forgiveness and pardon. He was characterized by sincerity in secret, openness and mercy for children. He was never afraid of anyone as long as he was right and his courage increased after the prophetic mission, from the human and moral values that have been agreed upon in the contemporary world: love and defense of the homeland, preservation of sacred places, love for school and appreciation of teachers, rationalization of the use of water and electricity, appreciation of scientific progress Generous hospitality, advising others, visiting patients, appreciating professions and respecting their owners, being kind to others, maintaining order, maintaining the law and respecting rights Child, animal welfare, justice, loyalty, patience, honesty, humility and respect for the rights of others, sympathy for the poor, selflessness, sincerity in work, tolerance for others, seeking lawful earnings, suppressing anger, kindness to animals, generosity, avoiding bad behaviors, Hide anger and do good deeds, love beauty, arts and inventions, appreciate scientific progress, provide advice to others, and the research also found that there is a positive and statistically significant relationship between the personal characteristics of the Prophet Muhammad, peace be upon him and between the human and moral values in the contemporary world.

Representations of Roman Catholic religious sisters’ responses to COVID-19 in the Zambian media

Despite the growing visibility of religious women’s responses to COVID-19 in the media, the discourses of religion and the pandemic in emerging scholarship were preoccupied with the responses of churches to COVID-19, and neglected the contributions of religious women to the pandemic in Zambia. This article, therefore, explores the interface between religion and COVID-19 through the representations of the responses of Roman Catholic religious sisters to the pandemic, in the media in Zambia, from a religious health asset (RHA) perspective. The study drew on two objectives, namely, to describe the representations of Roman Catholic religious sisters’ responses to COVID-19 in the media; and to explain the nature of the Roman Catholic religious sisters’ responses to the pandemic as represented in the media with a focus on the utilisation of RHAs. It drew on an interpretive case study in which data were collected through content analysis. It shows that the responses of the religious sisters were covered more in Catholic related media. These responses ranged from providing key COVID-19 messages, integrating COVID-19 in the existing programmes to providing basic equipment and food to the needy communities as shaped by the utilisation of RHAs at their disposal, and as informed by their prophetic mission. The article argues that the Roman Catholic religious sisters’ responses to the pandemic affirmed women’s active roles in combating the pandemic.Contribution: The article’s contribution lies in adding the narratives of women’s contributions to the pandemic in the early stages of the outbreak of COVID-19 to women theologies scholarship in Africa. And also, extending the utilisation of RHAs to the new pandemic and the implications it draws on the need for engendering religious responses to the pandemic by capturing women’s narratives during a pandemic as part of constructing women theologies in the face of COVID-19.

The Environmental Activism of a Filipino Catholic Faith Community: Re-Imagining Ecological Care for the Flourishing of All

Extensive open-pit mining activities in the Philippines since the 1970s up to the present confront the meaning of the “Church of the Poor”, a description that the Catholic Church in the Philippines uses to visualize its prophetic mission. Alongside mining, many more environmentally destructive industries are present in the poorest areas in the country, even though the Philippines is disaster-prone and one of the world’s most vulnerable countries to the devastating effects of the climate crisis. The environmental degradation has prompted many Filipino Catholic organizations and communities to act together through various campaigns to address the problem. The article examines a case of a faith-based community that rose to the challenge to address various environmental issues their community was and continues to experience. The community’s environmental activism presents a viable model for a re-imagined ecological care towards the “flourishing of all” as a response to Pamela McCarroll’s call to action to continue conversations on the many ways practical theology can move beyond anthropocentrism while focusing on social justice.

The Power of the Written Word in Manichaeism

The prominent role books and the act of writing played in the life of the Manichaean Church distinguishes Manichaeism even among other “religions of the book.” This article tackles the question whether the primacy of writing was established by Mani himself or resulted from a development that occurred within the first generations of Mani’s followers. The analysis of the extant fragments of Mani’s own works and early Manichaean texts such as the work of Baraies preserved in the Cologne Mani Codex and the Kephalaia indicate that Mani’s superiority as a writing prophet and the ritual meaning of writing most likely were not part of Mani’s original teaching. Rather, they resulted from the efforts of Manichaean theologians who sought to demonstrate the exceptional status of Mani’s revelation and prophetic mission based on his writings. The Prologue to the Kephalaia of the Teacher played a significant role in this development and contributed extensively to the ritualization of writing in Manichaeism.

PERAN ULAMA DALAM MASYARAKAT ACEH DARI MASA KEMASA

Ulama are the inheritors of the Prophets to spread Islamic teachings through da'wah activities, in the capacity of the ulama as Warasatul-anbiya (heir of the Prophet), an ulama should have a role to continue the baton of the prophetic mission in continuing the Prophet's message, at least he must play the role of tablig, tabyin, tahkim and uswah to mankind. This study aims to discover the role of ulama in Acehnese society from time to time. In this study, using the literature study method, the data comes from books, journals, and articles which can provide information on the role of ulama in Acehnese society from time immemorial. The results showed that the ulama had played a role in all aspects of community life in Aceh from time to time, including. The role of the ulama as a teacher in society, the ulama played a role in fighting the Dutch and the conflicts in Aceh, the ulama had a role in the post-Aceh conflict. The role of Ulama towards adat in society until now.

Once again about the prophetic mission of the Russian writer (based on material of Y.V. Bondarev’s novel “The Shore”)

We conduct continuous poetical and philosophical research on the work of Y.V. Bondarev (1924–2020), the greatest Russian Soviet prose writer and a participant in the Great Patriotic War. Based on the study of the novel “The Shore” (1975) and the writer’s journalistic statements of the mid-1970s of the 20th century, within the framework of cultural-axiological paradigm, we attempt to comprehend one of the central dialogues between representatives of the creative intellectuals of Russia and West. The conversation between Russian Soviet writer Nikitin, a former front-line soldier who visited the German city of Hamburg 26 years after the war, and the German journalist and publisher Dietzman is read as a kind of philosophical quintessence of both this novel and, possibly, the writer’s work as a whole. The conflict between Russia and West is seen by Y.V. Bondarev in the most complex metaphysical paradigm of the struggle of largely opposite cultural foundations, despite the common Christian basis. We state the complexity, multidimensionality, polyphonism of the Bondarev type of artistic expression, its ascent to the traditions of Russian literary classics and, above all, in this case to the work of F.M. Dostoevsky. We note the key, culminating significance of this dialogue-reflection undertaken in the chapter of the second chapter of the third part “Nostalgia” by Dietzman and Nikitin, which has some obvious similarities with the author both for the further development of latter’s character in the poetical and philosophical space of novel, and for its artistic “completion” in work finale. We comprehend the relevance of Bondarev’s metaphysical constants in the first quarter of the 21st century, prophetically written out about half a century ago.

Recitation of the Succession of the Sunan Kudus in Cultural Da'wa

Wali comes from Wala or Waliya which means close, has a role in continuing the prophetic mission. In the Quran, this term is used to mean a relative, friend or protector. In carrying out the role of continuing the mission of prophecy, the saints who are more familiarly called Walisongo always invite Islam and Ahl al-Sunnah Wa al-Jama'ah, the da'wa used by Walisongo in realizing its mission is the application of the methods developed by Sunni Sufis in imparting teachings. However, the methods of preaching that are carried out by the saints are different, the values ​​of pluralism as practiced by Sunan Kudus are very different from other saints, where Sunan Kudus used methods by utilizing traditional symbols and beliefs of the local community, evidence of Da'wa methods are still visible today, namely the shape and style of the building of the al-Aqsa mosque, minarets, gates, and showers (ablution places) which are actually symbols of the eight Buddhist paths, each of which is given a statue of the head of Kebo Gumarang as a permanent Buddhist teaching. preserved as part of cultural assimilation.

Penguatan materi dan metodologi Pendidikan Agama Islam

<p class="15bIsiAbstractBInggris"><em>Ideality, Islamic Religious Education must have a good function according to develop religious people in the world. Namely, the people that just have not only depth understanding of Islamic teaching, but they also have good affection and implementation of their religion in daily life. The character of people that want to produce by Islamic Religious Education, besides the people that have good believing, piety, good character, but also the people that have a good balance between individual piety and social piety. Besides that, they also develop a prophetic mission. Namely in producing peace, harmony, humanity, and welfare for all people in the world. But in the reality, the ideality of Islamic Religious Education was not yet could be implemented in their daily life. There are still a distinction and gap between individual piety and social piety. Besides that, sometimes they used religion as a tool in according to get some contradiction goals with the mission of religion its self. Namely, sometimes they used a radical approach based on Islamic Religion according to achieve their aims. By refer to many authoritative references, this article, besides want to describe the vision, mission, and goal of Islamic Religious Education, but also wants to identify some factors that influenced it and the method to solve it, through Islamic Religious Education.</em></p><p class="15cKeywordsBInggris"> </p><p class="16aJudulAbstrak"><strong>Abstrak</strong></p><p class="16bIsiAbstrak">Idealnya, Pendidikan Agama Islam berfungsi dengan baik sesuai dengan perkembangan umat beragama di dunia. Yakni, orang-orang yang tidak hanya memahami ajaran Islam secara mendalam, tetapi juga memiliki akhlak yang baik dan menerapkan agamanya dalam kehidupan sehari-hari. Karakter orang yang ingin dihasilkan dari Pendidikan Agama Islam, selain orang yang beriman, takwa, budi pekerti, juga orang yang memiliki keseimbangan yang baik antara kesalehan individu dan kesalehan sosial. Selain itu, mereka juga mengembangkan misi profetik. Yakni dalam menghasilkan perdamaian, keharmonisan, kemanusiaan, dan kesejahteraan bagi seluruh manusia di dunia. Namun pada kenyataannya cita-cita Pendidikan Agama Islam masih belum bisa diimplementasikan dalam kehidupan sehari-hari. Masih ada perbedaan dan kesenjangan antara kesalehan individu dan kesalehan sosial. Selain itu terkadang mereka menggunakan agama sebagai alat untuk mendapatkan tujuan yang bertentangan dengan misi agama itu sendiri. Yakni, terkadang mereka menggunakan pendekatan radikal berdasarkan Agama Islam sesuai dengan tujuannya. Dengan mengacu pada banyak referensi yang otoritatif, artikel ini selain ingin mendeskripsikan visi, misi, dan tujuan Pendidikan Agama Islam, tetapi juga ingin mengidentifikasi faktor-faktor yang mempengaruhinya dan cara menyelesaikannya, melalui Pendidikan Agama Islam.</p>