Allah Almighty's Teaching to Adam (): Then Allah Almighty Taught Adam the Names of All the Things He Needed
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The Garment of Adam in Jewish, Muslim, and Christian Tradition
24 The Garmentof Adam in Jewish, Muslim, and ChristianTradition Stephen D. Ricks Although rarely occurring in any detail, the motif of Adam's garment appears with surprising frequency in ancient Jewish and Christian literature. (I am using the term "Adam's garment" as a cover term to include any garment bestowed by a divine being to one of the patri archs that is preserved and passed on, in many instances, from one generation to another. I will thus also consider garments divinely granted to other patriarchal figures, including Noah, Abraham, and Joseph.) Although attested less often than in the Jewish and Christian sources, the motif also occurs in the literature of early Islam, espe cially in the Isra'iliyyiit literature in the Muslim authors al ThaclabI and al-Kisa'I as well as in the Rasii'il Ikhwiin al ~afa (Epistles of the Brethren of Purity). Particularly when discussing the garment of Adam in the Jewish tradition, I will shatter chronological boundaries, ranging from the biblical, pseudepigraphic, and midrashic references to the garment of Adam to its medieval attestations. 1 In what fol lows, I wish to consider (1) the garment of Adam as a pri mordial creation; (2) the garment as a locus of power, a symbol of authority, and a high priestly garb; and (3) the garment of Adam and heavenly robes. 2 705 706 STEPHEN D. RICKS 1. The Garment of Adam as a Primordial Creation The traditions of Adam's garment in the Hebrew Bible begin quite sparely, with a single verse in Genesis 3:21, where we are informed that "God made garments of skins for Adam and for his wife and clothed them." Probably the oldest rabbinic traditions include the view that God gave garments to Adam and Eve before the Fall but that these were not garments of skin (Hebrew 'or) but instead gar ments of light (Hebrew 'or). -
Another Look at Cain: from a Narrative Perspective
신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness. -
PROGRAM NOTES the Classical Master Josef Haydn and The
Program Notes The Classical master Josef Haydn and the idiosyncratic minimalist Arvo Pärt may seem like a musical odd couple, but this afternoon’s pairing brings to- gether two composers who share some fundamental characteristics. Both are men of a deep personal faith which is often reflected in their music. And both were unafraid to reference contemporary events in their music. Haydn’s title Missa in Tempore Belli (Mass in a Time of War) was his own, and refers to the Napoleonic wars, which were played out in large measure on Austrian soil. Pärt dedicated his 2008 Symphony No. 4 “Los Angeles” to Mikhail Khodoro- vsky, the Russian oil magnate, philanthropist, and vocal critic of the Putin government, whose imprisonment was widely thought to be politically mo- tivated, and his selection of the text for Adam’s Lament is his response to the ongoing tensions between Islamic and Christian worlds. Estonian-born Arvo Pärt (b. 1935) reinvented his compositional style after making an early name for himself as an avant garde composer. His early com- positions were fiercely atonal and serial, but he also experimented with aleatoric music, where he might indicate the range of pitches for a given voice but not specify discrete pitches, rhythms or durations, and collage music, in which he layered phrases of music from composers like Bach onto his own 12- tone music. The premiere of Pärt’s 1968 Credo, a choral collage piece, caused something of an uproar. The use of the liturgical text had not been approved by the Soviet composers’ union and the work was subsequently banned in the Soviet Union. -
January 2014 Ensign
OLD TESTAMENT PROPHETS ADAM “Few persons in all eternity have been more directly involved in the plan of salvation . than the man Adam.” 1 ost people know me as the first Because we chose to eat the fruit, God knew that the Fall would Mman to live on the earth, but we had to leave the garden and God’s happen—He sent Jesus Christ to many don’t know that I had a special presence. This is known as the Fall. atone for our sins and overcome responsibility before I came to the We became mortal, experienced both death so that we and our children earth. In the premortal existence, I led the good and the bad of life, and could return to Him.11 God’s armies against Satan’s armies brought children to in the War in Heaven,2 and I helped earth.10 Jesus Christ create the earth.3 I was known as Michael then, which means one “who is like God.” 4 God chose me to be the first man on the earth and placed me in the Garden of Eden, a paradise with many types of plants and ani- mals. He breathed into me “the breath of life” 5 and gave me a new name: Adam.6 God told my wife, Eve, and me not to eat the fruit of the tree of knowledge of good and evil.7 If we didn’t eat the fruit, we could stay in the garden and live forever, but we wouldn’t be able to “progress by experiencing opposition in mortality” 8 or have children.9 The choice was ours to make. -
Super Satan: Milton’S Devil in Contemporary Comics
Super Satan: Milton’s Devil in Contemporary Comics By Shereen Siwpersad A Thesis Submitted to Leiden University, Leiden, the Netherlands in Partial Fulfillment of the Requirements for the Degree of MA English Literary Studies July, 2014, Leiden, the Netherlands First Reader: Dr. J.F.D. van Dijkhuizen Second Reader: Dr. E.J. van Leeuwen Date: 1 July 2014 Table of Contents Introduction …………………………………………………………………………... 1 - 5 1. Milton’s Satan as the modern superhero in comics ……………………………….. 6 1.1 The conventions of mission, powers and identity ………………………... 6 1.2 The history of the modern superhero ……………………………………... 7 1.3 Religion and the Miltonic Satan in comics ……………………………….. 8 1.4 Mission, powers and identity in Steve Orlando’s Paradise Lost …………. 8 - 12 1.5 Authority, defiance and the Miltonic Satan in comics …………………… 12 - 15 1.6 The human Satan in comics ……………………………………………… 15 - 17 2. Ambiguous representations of Milton’s Satan in Steve Orlando’s Paradise Lost ... 18 2.1 Visual representations of the heroic Satan ……………………………….. 18 - 20 2.2 Symbolic colors and black gutters ……………………………………….. 20 - 23 2.3 Orlando’s representation of the meteor simile …………………………… 23 2.4 Ambiguous linguistic representations of Satan …………………………... 24 - 25 2.5 Ambiguity and discrepancy between linguistic and visual codes ………... 25 - 26 3. Lucifer Morningstar: Obedience, authority and nihilism …………………………. 27 3.1 Lucifer’s rejection of authority ………………………..…………………. 27 - 32 3.2 The absence of a theodicy ………………………………………………... 32 - 35 3.3 Carey’s flawed and amoral God ………………………………………….. 35 - 36 3.4 The implications of existential and metaphysical nihilism ……………….. 36 - 41 Conclusion ……………………………………………………………………………. 42 - 46 Appendix ……………………………………………………………………………… 47 Figure 1.1 ……………………………………………………………………… 47 Figure 1.2 ……………………………………………………………………… 48 Figure 1.3 ……………………………………………………………………… 48 Figure 1.4 ………………………………………………………………………. -
Interpretation of the Quran- Surat Al-A'raf (7)- Lesson(12): Satan Has No Influence on Mankind- Some Characters of Jinn
Interpretation of the Quran- Surat Al-A'raf (7)- Lesson(12): Satan has no Influence on Mankind- Some Characters of Jinn Praise be to Allah, the Lord of Creations, and Peace and blessings be upon our prophet Muhammad, the faithful and the honest. Oh, Allah, w e know nothing but w hat You teach us. You are the All- Know er, the Wise. Oh Allah, teach us w hat is good for us, and benefit us from w hat You taught us, and increase our know ledge. Show us the righteous things as righteous and help us to do them, and show us the bad things as bad and help us to keep aw ay from them. O Allah our Lord, lead us out from the depths of darkness and illusion, unto the lights of erudition and know ledge, and from the muddy shallow s of lusts unto the heavens of Your Vicinity. Dear brothers, w e w ill start lesson 12 of Surat Al Araaf interpreting the Ayah (verse) 27: ”O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Haw w a (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabiluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya' (protectors and helpers) for those who believe not.” [Surat Al-A’raf 7, verse 27] Kinds of Objects in Terms of Methods of Perception Dear brothers, it is a revelation matter in regard of Jinn, w hile all the materialistic objects that have entity and trace, are perceived by the five senses or their extensions such as Telescopes and Microscopes. -
LIKE FATHER, LIKE SON GENESIS 4:1–2 Why Did Cain Kill His Brother Abel?
CHAPTER ONE LIKE FATHER, LIKE SON GENESIS 4:1–2 You two are book-men: can you tell me by your wit; What was a month old at Cain’s birth, that’s not five weeks old as yet? (Shakespeare—Love’s Labor’s Lost 4.2.40) Why did Cain kill his brother Abel? It is usually assumed by modern commentators that God’s rejection of Cain’s offering led him to kill his brother in a fit of jealousy.1 Such a conclusion is logical in light of the way the action in the story is arranged. But the fact is we are never told the specific reason for the murder. Ancient exegetes, as we will see later, also speculated over Cain’s motive and sometimes provided the same conclusion as modern interpreters. But some suggested that there was something more sinister behind the killing, that there was something inborn about Cain that led him to earn the title of first murderer. These interpreters pushed back past the actual murder to look, as would a good biographer, at what it was about Cain’s birth and childhood that led him to his moment of infamy. Correspond- ingly, they asked similar questions about Abel. The result was a devel- opment of traditions that became associated with the brothers’ births, names and occupations. Who was Cain’s father? As we noted in the introduction, Cain and Abel is a story of firsts. In Gen 4:1 we find the first ever account of sexual relations between humans with the end result being the first pregnancy. -
9 the Mystical Bitter Water Trial [Text Deleted]
9 The Mystical Bitter Water Trial [text deleted] 9.1 Golems as Archetypes of the Trial’s Supernaturally Inseminated Seed [text deleted] 9.2 Lilith as the First Sotah [text deleted] 9.3 Lilith and Samael as Animating Forces in Golems [text deleted] 9.4 Azazel as the Seed of Lilith No study of Lilith would be complete without a discussion of the demon Azazel. This is true because several clues in many ancient texts - including the Torah, the Zohar, and the First Book of Enoch - indicate that Azazel was the seed of Lilith. The texts further hint that Azazel was not the product of Lilith mating with any ordinary man, but rather he was the firstborn seed resulting from her illicit mating with Semjaza, the leader of a group of fallen angels called Watchers. As the seed of the Watchers, Azazel was the first born of the Nephilim, a race of powerful angel-man hybrids who nearly pushed ordinary mankind to extinction before the flood. But Azazel was much more than just a powerful Nephilim. Regular Nephilim were the products of the daughters of Adam mating with Watchers. Azazel was the product of Lilith mating with the Watchers. He is thus less human than all, and the most powerful, even more powerful than the Watchers who sired him. Azazel’s role in the Yom Kippur ceremony of Leviticus 16 indicates he is a rival to Messiah and God. This identifies Azazel as the legendary seed of the Serpent of Eden. God declared in his curse against the Serpent that this great seed would bruise the heel of Eve’s promised seed (Messiah), but Eve’s seed in turn would crush the head of the Serpent Lilith and destroy her seed. -
Explaining the Evils of the Nephilim
Explaining The Nephilim Giants ‘When mankind began to multiply on the earth and daughters were born to them, the ‘sons of God’ (fallen angels) saw the daughters of men (human women) were beautiful and they took (raped) all the women they desired and chose. (As a result) there were Nephilim on the earth in those days and also afterwards when the ‘sons of God’ (fallen angels) lived with the daughters of mankind and they bore children to them. Those were the mighty men who were of old, men of renown’ (Genesis 6:1,2 & 4). ‘The people who dwell in the land are strong and the cities are fortified and very great. We saw the children (descendents) of Anak there … Amalek dwells in the land of the South … They brought up an evil report of the land they had spied out to the Children of Israel saying, “The land where we spied out is a land that eats up its inhabitants. All the people who we saw in it are men of great stature (giants). There we saw the Nephilim, the sons (descendents) of Anak who come of the Nephilim and we were in our own sight as grasshoppers and so we were in their sight’” (Numbers 13:28, 29, 32 & 33). These evil beings called the Nephilim were the wicked giant offspring born to the women who had been raped by the fallen angels referred to as ‘the sons of God’. The Nephilim ‘men of renown’ were not decent men who were well known, they were vicious, violent, wicked half human, half fallen angels who later brought into existence the Amalek and Anakim (plural of Anak). -
<I>Paradise Lost</I>
Harriet L. Wilkes Honors College Honors Theses Florida Atlantic University Libraries Year Paradise impaired: duality in Paradise Lost Katherine Bernhard Florida Atlantic University, This paper is posted at DigitalCommons@Florida Atlantic University. http://digitalcommons.fau.edu/wilkes theses/45 PARADISE IMPAIRED: DUALITY IN PARADISE LOST by Katherine Joy Bernhard A Thesis Submitted to the Faculty of The Wilkes Honors College in Partial Fulfillment of the Requirements for the Degree of Bachelor of Arts in Liberal Arts and Sciences with a Concentration in English Literature Wilkes Honors College of Florida Atlantic University Jupiter, Florida May 2006 i PARADISE IMPAIRED: DUALITY IN PARADISE LOST by Katherine Joy Bernhard This thesis was prepared under the direction of the candidate’s thesis advisor, Dr. Michael M. Harrawood, and has been approved by the members of her supervisory committee. It was submitted to the faculty of The Honors College and was accepted in partial fulfillment of the requirements for the degree of Bachelor of Arts in Liberal Arts and Sciences. SUPERVISORY COMMITTEE: ____________________________ Dr. Michael M. Harrawood ____________________________ Dr. Laura Barrett ______________________________ Interim Dean, Wilkes Honors College ____________ Date ii ACKNOWLEDGMENTS My never-ending gratitude to my loving parents, Jennifer and Steve Bernhard, who have always supported me so much, and motivated me to succeed. I deeply appreciate everything you have done for me to get me where I am today. To Michael Harrawood, who helped me become a much better writer and reader since I began, and has been such a source of encouragement, I can’t thank you enough. Thank you so much to Laura Barrett for working with me, who inspires and impresses me, and whose wisdom I’ll never forget. -
The Psychology of Satan Jennifer Putnam This Paper Was Written for Dr
The Psychology of Satan Jennifer Putnam This paper was written for Dr. Thomas! Milton course. It was presented at the 2009 Sigma Tau Delta International Convention. John Milton!s Satan is a psychologically complex character. Satan has qualities which make him a brilliant leader, but which also cause him great pain. He is a militant ruler with powerful speeches, and a cunning deceiver with rich disguises. The actions Satan takes, however, cause him great an- guish. It is through his soliloquies that Satan takes off his mask and reveals the troubled person he really is. John Milton in Paradise Lost portrays Satan as a proud, passionately manipulative, and complex character that endures an internal conflict from which he cannot escape. Though Milton begins his masterpiece in medias res, we must start from the beginning with Satan as the angel Lucifer. Lucifer enjoys his high stature in Heaven, until the Son is anointed instead of him, and he becomes jeal- ous. It is then that Lucifer draws emotionally away from God and Heaven. James Holley Hanford and James Taaffe show the results of this jealousy by commenting, “Following God!s announcement of the Son!s elevation, Satan initially defected from the angelic forces” (172). His defection is a result of be- ing too proud of being a servant, which leads to anger and thus, his rebellion. Royland Frye points out the irony of Satan!s refusal to become a slave in that Satan actually becomes a slave to his emotions. Frye says, “As a result of his choice, he becomes a slave to what would, psychologically, be called an "ego- deal,! an identification of the self with an impossible image,” (35). -
SLAVERY Preston, Allan I
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