In this case, however, I wasn't proclaiming my resignation to any divine decree.
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Divine decree If you're headed to the Vatican, you might want to put your cell phone away, because Pope Francis is fed up with seeing them during Mass.
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"That's what the leftists and the media want to call me," says one subject, while others decline to answer the question altogether; the most fervent of Dotan's subjects claim to be called to live on the land of their forefathers by divine decree.
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That fatal judgment will be the decisive, inappellable, and ultimate divine decree, which therefore must be the object of a lifelong, grave, and humorless meditation.
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The Ahmadiyya Muslim Community believes that divine decree controls the eventual outcome of all actions in this universe. Within the boundaries of divine decree, man is given free will to choose the course. Ahmadi Muslims believe that they will be judged on the basis of their intentions and deeds on the Day of Judgment. Ahmadis believe that science is the study of the acts of God and religion is the study of the word of God and the two cannot possibly contradict each other.
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Shakir, Zaid. "Treatise for the Seekers of Guidance." NID Publishers, 2008. Away from discussions relating to God's speech, Bukhari also repudiated rejection of Qadar (the divine decree) in his Sahih by quoting a verse of the Quran implying that God had already determined all human acts with a precise determining.
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Nass () is an Arabic word variously translated as "a known, clear legal injunction," a "divine decree", a "designation", "written law" as opposed to unwritten law, "canonical text" that forbids or requires, a "textual proof". In Shiah Islam (Twelver and Isma'ili), nass refers specifically to the designation of an infallible Imam by a previous infallible Imam.
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In Islam, "predestination" is the usual English language rendering of a belief that Sunni Muslims call ' ( ). As per the Sunni understanding, the phrase means "the divine decree and the predestination"; al-qadr more closely means "(divine) power", deriving from the root ق د ر (q-d-r), which denotes concepts related to measuring out, aiming, calculating, preparing, being able, and having power.
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Chapter i. Because Basilides believed faith was a matter of nature, doubtlessly he pushed election so far as to sever a portion of mankind from the rest, as alone entitled by Divine decree to receive a higher enlightenment. In this sense it must have been that he called "the elect a stranger to the world, as being by nature supermundane".St. Clement of Alexandria, Stromata Book iv.
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The king postponed the date as per the divine decree and hastened to see the magnificent temple of Pusalar, which Shiva favoured over his own. However, on reaching Thiruninravur, the king could not find any stone temple visible in the town and was perflexed. He reached Pusalar's house and informed Pusalar about his dream. The saint revealed that the temple existed in his heart.
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In both Hebrews and Qumran a priestly figure is discussed in the context of a Davidic figure; in both cases a divine decree appoints the priests to their eschatological duty; both priestly figures offer an eschatological sacrifice of atonement. Although the author of Hebrews was not directly influenced by Qumran's "Messiah of Aaron",Oegema, Gerbern S. "You Are a Priest Forever" book review. Catholic Biblical Quarterly, Oct 2009, Vol. 71 Issue 4, pp. 904–05.
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Baruch Spinoza In Chapter Six of Spinoza's Theologico-Political Treatise ("Of Miracles"), Spinoza claims that the universal laws of nature are decrees of God. Hence, any event happening in nature which contravened nature's universal laws, would necessarily also contravene the Divine decree, nature, and understanding; or if anyone asserted that God acted in contravention to the laws of nature, he, ipso facto, would be compelled to assert that God acted against His own nature—an evident absurdity.
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Ma'bad ibn Kalid al-Juhani (; died 80 AH/ 699CETahdhib al-Tahdhib), was from the tribe of Juhainah which lived and still live in around the city of Medinah in Saudi Arabia. He was Qadari, an idea he got from Sinbuya, and was declared as misguided by some of the companions of the Islamic prophet Muhammad. He was crucified by the orders of the Caliph Abd al-Malik in Damascus. He was the first man, after Sinbuya, who discussed the Qadr (Divine Decree).
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Saiyedna's words, commands and guidance is regarded that of Imam and likewise of Muhammad and Allah. Believers hold him in high esteem as his life is based on the holy life of Imam (progeny of Wasi), Wasi (legatee of Nabi) and Nabi (prophet with divine decree and powers). Saiyedi Noohji bin Mohammadji was a very close associate and assembly member of Da'wat e Haadiyah during the time of 31st Da'i al- Mutlaq Saiyedna Hasan Badruddin (d. 1090 AH/1679 AD) in Ahmedabad.
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According to The Muslim World (1986), this Surah is the only one to point to the word 'Ghalib' as a divine attribute. The Surah also highlights the way dominion is actually established, in that God is al-Latif (, "the One subtle in accomplishing his will"). God is also seen as al-'Alim (, "the Knower" or "the All-Knowing One") and al-Hakim (, "the Wise" or "the All-Wise One"). This does not disregard the theme of balance between divine decree and human freedom.
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He could have chosen to bridge the infinite gap between the Ein Sof and our World by a leap of Divine decree. Instead the Sephirot and Four Worlds allow man to understand Divinity through Divine manifestation, by understanding himself. The verse in Genesis of this correspondence also describes the feminine half of Creation: (Genesis 1:27) "So God created man in His own image, in the image of God created He him, male and female created He them". Consequently, some of the Sephirot are feminine, and the Shechina (immanent Divine presence) is seen as feminine.
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408 While the early followers (later Twelvers) of Imam Jafar al-Sadiq believed that Isma'il ibn Ja'far might have been the Imam due to his beloved status by his father, some argue that he was neither explicitly designated, nor meant to be, due to his early death. Another mainstream view also purports a “change” or “abrogation” in the Divine Decree, known as badā’, in which God may abrogate a previous decree for something better.Ayoub, Mahmoud. Divine Preordination and Human Hope a Study of the Concept of Badāʾ in Imāmī Shīʿī Tradition.
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Sarna wrote that in many ancient cultures, the miracle of new life was considered a divine gift and nature endowed the first fruits of the soil and animal and human fertility with intrinsic holiness. Sarna argued that the instruction to Moses in to consecrate the firstborn may have been a polemic against such pagan notions. The Torah dissociated the firstborns' status from the ancient ideas, teaching that firstborns belonged to God solely because of Divine decree at the time of the Exodus. Noting that and report that the Levites supplanted the firstborn in priestly functions, Sarna inferred that in God instructed Moses to install the firstborn to fulfill priestly duties.
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Horowitz emphasized the power of prayer and stressed that a person must be able to pray in all circumstances and never say "I don’t have the head for prayer now." In answer to the question how can a tzadik undo a divine decree, he replied that through his actions and prayer a tzadik creates a new world, to which the old decree does not apply. He commented that Moses was shown each generation first, and then shown their leaders, because he might be dismayed at seeing The Rebbe as a leader. However, having first seen the generation, he understood that The Rebbe was appropriate for his generation.
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Untanneh Tokef is recited immediately prior to and as an introduction for the kedusha prayer, during which the angelic sanctification of God is mentioned. Untanneh Tokef adapts this daily praise to the specific elements intrinsic to the High Holidays, namely the Divine judgment of all existence. In most printed editions, Untanneh Tokef consists of four paragraphs, each reflecting a different aspect of this general topic. The theme of a divine decree being written derives, at least in part, to a Talmudic teaching: ::On Rosh Hashana, three books are opened [in Heaven] – one for the thoroughly wicked, one for the thoroughly righteous, and one for those in-between.
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The Sufi tradition tends to focus its attention on the lessons and deeper meanings, "that may be elicited from the Qur'anic verses and the story of Joseph provides them with ample scope to draw lessons of mystical, ethical and theological and metaphysical significance." All the commentaries of this tradition spend time on the themes of preordination and God's omnipotence. Two teachings stand out here: "the first is that God is the controller and provider of all things and that human beings should have complete trust in Him and the second is the prevailing of the divine decree over human contrivance and design." The love story itself is also a central theme in Sufi discussions.
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The Twelve Imams (, '; , ') are the spiritual and political successors to the Islamic prophet Muhammad in the Twelver branch of Shia Islam, including that of the Alawite and Alevi sects. According to the theology of Twelvers, the Twelve Imams are exemplary human individuals who not only rule over the community with justice, but also are able to keep and interpret sharia and the esoteric meaning of the Quran. Muhammad and Imams' words and deeds are a guide and model for the community to follow; as a result, they must be free from error and sin (known as ismah, or infallibility) and must be chosen by divine decree through the Prophet.Calligraphic representation of the Twelve Imams along with that of the Prophet Muhammad.
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According to this view, Ali as the successor of Muhammad not only ruled over the community in justice, but also interpreted the Sharia Law and its esoteric meaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree (nass) through Muhammad. preface It is believed in Twelver and Ismaili Shaa Islam that 'aql, divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees. preface Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the Imam in turn guides the people.
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P. W. Ivanow, Ismaili Tradition Concerning the Rise of the Fatimids, 1941, p. 275-278 They refused to acknowledge his death, and some even claimed to have seen him after his funeral. However, most Ismā'īlīs later accepted Isma'il ibn Ja’far’s death, and instead followed his son Muhammad ibn Isma'il as the next Imam, since the Imamate could still be continued through Isma'il ibn Ja’far’s lineage. On a theological level, Ismai'lis refuse to acknowledge Imams outside of the lineage of Ismail ibn Ja’far due to the notion of naṣṣ (designation) and ‘ișma (infallibility). Because Shi’as believe that the Imams are infallible and contain special knowledge of the Divine decree, it is inconceivable that Imam Ja'far al-Sādiq would have incorrectly chosen Imam Isma'il ibn Ja’far as his successor and then retract his original naṣṣ.
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According to biblical law, there is no need for a marriage ceremony between the widow and the deceased's brother as they are already bound by divine decree,Mishneh Torah Laws of Yibbum and Halizah 1:1 thus, they need only cohabit to perform yibbum. Nevertheless, the Sages decreed that the couple perform a marriage-like ceremony called maamar,Mishneh Torah Laws of Yibbum and Halizah 2:1 recite the marriage blessings (sheva brachot) and write a prenuptial agreement (ketubah).Shulchan Aruch, Even HaEzer 166:2; Mishneh Torah Laws of Yibbum and Halizah 2:2 Only one brother may perform yibbum. The oldest brother is given preference, but if he refuses, any brother can perform yibbum, and if a brother performed yibbum out of turn, it is nevertheless valid.
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He is imagining a theatre in its original sense – as a place in which a spectacle unfolds: > Following the order of the creation of the world, we shall place on the > first levels the more natural things…those we can imagine to have been > created before all other things by divine decree. Then we shall arrange from > level to level those that followed after, in such a way that in the seventh, > that is, the last and highest level shall sit all the arts… not by reason of > unworthiness, but by reason of chronology, since these were the last to have > been found by men.L’idea del Theatro, p14. Camillo suggests that the world was made of ‘primary matter’. This primary matter was sometimes called ‘hyle’; it is the material of all that is manifest.
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In the third usage, extensions of divinity and divine power are credited to living, mortal individuals. Political leaders are known to have claimed actual divinity in certain early societies — the ancient Egyptian Pharaohs being the premier case — taking a role as objects of worship and being credited with superhuman status and powers. More commonly, and more pertinent to recent history, leaders merely claim some form of divine mandate, suggesting that their rule is in accordance with the will of God. The doctrine of the divine right of kings was introduced as late as the 17th century, proposing that kings rule by divine decree; Japanese Emperors ruled by divine mandate until the inception of the Japanese constitution after World War II. Less politically, most faiths have any number of people that are believed to have been touched by divine forces: saints, prophets, heroes, oracles, martyrs, and enlightened beings, among others.
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In Shia theology Ismah means "impeccability", "immunity to sin" and "infallibility. " When Ismah is attributed to human beings, the concept means "the ability of avoiding acts of disobedience, in spite of having the power to commit them, " As in Prophets and Imams, Ismah is a Divine grace realized by God's preservation of the infallible, first by endowing them with pure constitution then, following in order, by blessing them with great excellences, giving them firm will against opponents, sending tranquility down upon them (as-Sakinah), and preserving their hearts and minds from sin. According to the theology of Twelvers, the successor of Muhammad is an infallible human individual who not only rules over the community with justice, but also is able to keep and interpret the Sharia and its esoteric meaning. The words and deeds of Muhammad and the imams are a guide and model for the community to follow; therefore, they must be free from error and sin, and must be chosen by divine decree, or nass, through Muhammad.
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