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The first is the vision report vv. It is on the basis of the narrative structure of verses that the researcher engages this text through the narrative analysis methodology. It is concerned with a situation when one or two speakers share experiences concerning an event. In the study pericope, Amos and Amaziah share prophetic experiences and histories. In this pericope, the narrative analysis aims at identifying the kinds of stories told about the professional prophets and the kinds of stories representing the phenomenon in Nigerian culture and society.

Narrative analysis is very suitable for measuring life problems and stating the significance of the experiences obtained from the stories which are being used to measure life problems and exigencies. Literature on the repudiation of professional prophets in Amos is scarce. Paul concluded that the pericope is concerned about the rise and decline of the empire of Jeroboam.

Cohen argued that Jeroboam performed so well as a leader that even Amos attested to it in Amos Tucker revealed that Jeroboam was silent in speech with regard to Amos’s prophecies, which shows that he has been found wanting in his leadership. The researcher will be toeing a different line of thought. This will be in line with the fact that prophecy should be able to interpret the spiritual meaning of present events, condemn wickedness and corruption, and also make warnings or promises about what God is going to do within history warnings that the wrath of God is coming upon greedy and murderous people Preus The question that comes to mind is this: Is it because of what the professional prophets get from bad leaders that makes them unable to criticise their actions?

Why is it that prophesying in Nigeria is completely void of social and ethical issues? This work would examine why prophecies concerning the condemnation of social evils by those in political leadership are scarce. Succinctly, the problem of false prophecies will be analysed in the context of its contribution to the corrupt leadership of Jeroboam. Through narrative analysis, the contribution of professional prophets to the bad leadership that has continued to strive in Nigeria will be analysed in light of Amos The context of the study.

The context reveals how Amaziah, priest-in-charge at Bethel, forwarded to the king an accusation of conspiracy against Amos, based on the prophet’s public prediction that Jeroboam would die by the sword and the people would go into exile Blenkinsopp The four characteristics of prophecy include threat, promise, reproach and admonition. These characteristics are summarised in the historical and immediate context of Amos Amos was one of the herdsmen in Tekoa Am and also a gatherer of sycamore fruit Am He was called by God to go and prophesy his judgement to the house of Israel because of the perpetual sin of idolatry and corruption.

Amos was able to utilise imagery to illustrate the power of God in terms of natural elements, such as disaster and epidemic. Amos came down very hard on the northern kingdom of Israel because of their false religion that betrays their supposed love and fidelity to Yahweh. It gives the reasons why God will judge Israel and the punishment upon Israel.

Amos 2 gives the reasons why God will judge Moab, Judah and Israel – mainly because of the sin of corruption, social injustice, immorality and idolatry for which God destroyed the Amorite before their very eyes. Amos 3 re-emphasised God’s plan for punishing the house of Israel for its iniquities. They fail to do the right thing notwithstanding the prophets that God had sent to them before this time.

Amos 4 discloses God’s punishment on the Bashanites who reside on the mountain of Samaria who maltreat the poor and ‘crush’ the needy v. Also, the growth of former religion in Israel in the midst of corruption was condemned by God. Amos 5 tells of God’s condemnation of Israel and promise of deportation and the call to seek good and avoid evil. Amos 6 condemns those who are relaxing and trusting in their strength and a promise of raising a nation against Israel. This nation will punish the house of Israel with severe affliction.

This article commands Israel to take note of nations that are comparable to their own and draw the relevant lesson. Amos begins with a collection of visions which could be seen in , and In the first structure verses , Amos succeeded in pleading with God to have mercy on the house of Israel. In the second structure vv.

In verse 7ff. The period of threat and admonition was over; it was the time of the promise of punishment in verses The immediate context shows that the northern kingdom of Israel at this point had Jeroboam II as their king. Amos rebuked their sins and announced how God’s punishment will come. Samaria and Bethel were the places where the abominations of Israel were committed. Amos warned about the dissolution and destruction of Israel and the punishment of the house of Jeroboam. Amos rebuked and condemned Israel to judgement.

Amos presents an interpretation of the third vision which shows that it was fulfilled in the collapse of the northern kingdom under Assyria. The two a priori visions were averted because of the intervention of Amos. The priest of Bethel, Amaziah, expelled Amos from the northern kingdom. Amos’s prophecies were rejected because he was misunderstood to have said that King Jeroboam II would die by the sword of his enemies.

Amos told Amaziah, who misunderstood his prophesy, that he was not a ‘professional prophet’. Indirectly, Amos was announcing that Amaziah was a professional prophet because he was busy prophesying to sustain the benefits he derived from being a cabinet priest to Jeroboam II. The narratives of Amaziah, Jeroboam and Amos are chiastic in nature. According to the National Council of the Churches of Christ in the United States of America , Amos announced that Amaziah will be judged and killed along with his king Jeroboam who has felt comfortable with the false prophecies of Amaziah.

The prophecy of Amos was delivered at Bethel until his expulsion by the priest of Bethel, Amaziah. He also prophesied that God is with King Jeroboam, notwithstanding the prophecy of Amos about the destruction of Israel and dethronement of Jeroboam II. Structure in the narrative vv.

Several structures have been proposed for Amos Mays classified the pericope as the priest’s report to the king vv. His classification was based on characters, speech and reports in the text. Furthermore, Tucker distinguished two events in the study of the text: Amaziah’s report to Jeroboam vv.

However, the researcher adopted a threefold division, namely, verses , verses and verses Verse 9 does not fit in Amaziah’s speech report vv. This structure was adopted because verses constitute the last vision that heralded verse 10ff. From verses , the narrative is between the priest Amaziah and the prophet Amos. Verse 9 closes the third vision vv. For the matter of understanding, Chapter 7, verses , covers the first vision; verses cover the second vision, whilst Chapter 8, verses , covers the fourth vision.

Furthermore, Chapter 9, verses , covers the fifth vision. Amos is the climax of all the warning’s that Yahweh gave to the Israelites. It ensued between Yahweh and Amos vv. Verses concern the revelation that the Lord showed to Amos and Amos’s prayer to God to have mercy on the people of Israel, whilst verses were concerned with the judgement upon the house of Jacob, without any pleading from Amos. Klingbeil and Klingbeil reveal that:. The two protagonists of this narrative involve Amos himself and Amaziah, the priest of Bethel who sends a message to Jeroboam II, king of Israel, complaining about the prophetic ministry of Amos in that particular location.

From Amos 8, the visions which God revealed to Amos in verse 7 of Chapter 7 continued with the revelation of a basket full of summer fruit signifying the destruction and end of Israel. Closing reading of the text. God’s judgement upon Israel through Amos. The first part vv. It also condemns the house of Jeroboam. According to the vision, God will no longer have mercy on the house of Israel. It is in the imperfect because of that fact that the judgement of God is in the pipeline and the approach of Israel to this judgement may or may not circumvent the upcoming desolation.

It may be to show how radical and complete in the destruction that Yahweh will be on Israel. Amaziah’s false prophecies. The second part vv. Amaziah prophesied against the prophecies of Amos in verse 9.

Tucker analysed the periscope as follows: ‘it provides direct insight into how the prophets were perceived by their followers and their opponents and indirect insight into how the prophets perceived themselves’. In this context, Amos was accused by Amaziah of conspiring through prophecy to overthrow Jeroboam.

Constable revealed that Amaziah refuted Amo’s prophecy because previously internal revolts against a king had sometimes followed a prophet’s pronouncements cf. Unfortunately, Amaziah takes advantage of his godliness, and governed by the hopes of wealth and preferment, is ready to think these as the most powerful motives with others also Henry Williamson revealed that curse units can also be delineated: the king’s vv.

Williamson observed that the death of the respective character is mentioned at the end of each curse unit vv. Amos was able to confront and deliver the oracle of the Lord, hook line and sinker – just as he was instructed.

Amaziah speaks about it as a conspiracy against the kingdom of his benefactor. Amaziah was able to exert much pressure on the Israelite society because the king sees him as Yahweh’s representative and mouthpiece. Amaziah also has a sugar coated tongue which he uses to convince and confuse Jeroboam II.

The implications of the false prophecy of Amaziah. The third part vv. Amaziah questioned Amos’s stay in Israel and requested that he should leave Israel with his prophecy of doom v. Posner had previously suggested professional disciplinary procedures would be more appropriate for handling any violations the medics may have committed, and the government said in March it would use that route for 15 of the defendants. But the trial continued, suggesting a dispute within the ruling elite over how to proceed with the case.

The U. Government feelers to Wefaq in recent months appear to have gone nowhere. The turmoil has also not gone away, slowing economic growth in a once vibrant tourism and banking hub and pushing many government loyalists to pin their hopes on a form of political union with Saudi Arabia. But official and public opinion among many Sunnis was against the doctors, whom they accused of deliberately worsening patient injuries for cameras and causing the deaths of protesters in order to discredit security personnel.

It has been narrated on the authority of Abu Mas’ud al-Ansari who said A man brought a muzzled she-camel and said:. It is offered in the way of Allah. A similar tradition has been narrated on the authority of al-A’mash. Chapter: The virtue of helping the warrior who is fighting in the cause of Allah with mounts etc. It has been narrated on the authority of Abu Mas’ud al-Ansari who said:. He the Holy Prophet said: I have none with me. A man said: Messenger of Allah, I can guide him to one who will provide him with a riding beast.

Malik that a young man from Aslam tribe said:. Messenger of Allah, I wish to fight in the way of Allah but I don’t have anything to equip myself with for fighting. He the Holy Prophet said: Go to so and so, for he had equipped himself for fighting but he fell ill. The man said to his wife or maidservant : So and so, give him the equipage I have collected for myself and do not withhold anything from him.

Do not withhold anything from him so that you may be blessed therein. It has been narrated on the authority of Zaid b. Anybody who equips a warrior going to fight in the way of Allah is like one who actually fights.

And anybody who looks well after his family in his absence is also like one who actually fights. The above tradition has been narrated on the authority of Khalid al- Juhani who said:.

One man from every two and the reward will be divided between the two. The above tradition has also been narrated through two different chains of transmitters on the authority of Abu Sa’id Khudri and Yahya, respectively. One man from every two should join the force. Then he said to those who stayed behind: Those of you who will look well after the family and wealth of those who are going on the expedition will be getting half the reward of the warriors.

Chapter: The sanctity of the wives of the Mujahidin, and the sin of the one who betrays them with regard to them. It has been narrated on the authority of Sulaimin b. Buraida who learnt the tradition from his father.

The sanctity of the wives of Mujahids is like the sanctity of their mothers for those who sit at home i. Anyone who stays behind looking after the family of a Mujahid and betrays his trust will be made to stand on the Day of judgment before the Mujahid who will take away from his meritorious deeds whatever he likes. So what do you think will he leave anything? This tradition has been narrated by the same authority through different chain of transmitters.

A version of the tradition narrated on the authority of ‘Alqama b. Murthad has a differently worded end:. It will be said to the Mujahid: Take from his noble deeds whatever you like. It has been narrated on the authority of Abu Ishaq, that he heard Bara’ talking about the Qur’anic verse:.

He brought a shoulder-blade of a slaughtered camel and inscribed it the verse thereon. At this descended the revelation:” Those of the believers who sit at home without any trouble illness, incapacity, disability ” iv. The tradition has been handed down through two other chains of transmitters. It has been narrated on the authority of Bara’ who said:. When the Qur’anic verse:” Those who sit at home from among mu’min” iv. At this. It has been reported on the authority of Jabir that a man said:.

Messenger of Allah, where shall I be if I am killed? He replied: In Paradise. The man threw away the dates he had in his hand and fought until he was killed i. It has been reported on the authority of Bara! Then he went forward and fought until he was killed. It has been reported on the authority of Anas b.

Malik who said:. He came back and met the Prophet in his house where there was nobody except myself and the Messenger of Allah.

People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. I want only those who have their riding animals ready. Get up to enter Paradise which is equal in width to the heavens and the earth. He said: Messenger of Allah, nothing but the desire that I be among its residents. He said: Thou art surely amona its residents. He took out dates from his bag and began to eat them.

Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. The narrator said : He threw away all the dates he had with him.

Then he fought the enemies until he was killed. The tradition has been narrated on the authority of ‘Abdullah b. Surely, the gates of Paradise are under the shadows of the swords. The narrator said : He returned to his friends and said: I greet you a farewell greeting. Then he broke the sheath of his sword, threw it away, advanced with his naked sword towards the enemy and fought them with it until he was slain.

Sahih Muslim k. Send with us some men who may teach us the Qur’an and the Sunnah. Accordingjy, he sent seventy men from the Ansar. They were called the Reciters and among them was my maternal uncle. They used to recite the Qur’an, discuss and ponder over its meaning at night. In the day they brought water and poured it in pitchers in the mosque, collected wood and sold it, and with the sale proceeds bought food for the people of the Suffa and the needy.

The narrator said : A man attacked Haram maternal uncle of Anas from behind and smote him with a spear which pierced him. It has been Deported on the authority of Anas who said:. My uncle and I have been named after him was not present with the Messenger of Allah mav peace be upon him on the Day of Badr. He felt distressed about it. He was afraid to say more than this lest he be unable to keep his word with God.

He met Sa’d b. Mu’adh who was retreating. Anas said to him: O Abu ‘Amr, where are you going? Woe to thee! I find the smell of Paradise beside the Uhud mountain. Reprimanding Sa’d in these words he went forward and fought thein the enemy until he was killed. The narrator says. More than eighty wounds inflicted with swords, spears and arrows were found on his body.

His sister, my aunt, ar-Rubayyi’, daughter of Nadr, said: I could not recognise my brother’s body it was so badly mutilated except from his finger-tips. It was on this occasion that the Qur’anic verse:” Among the Believers are men who have been true to their covenant with God. Of them some have completed their vow to the extreme , and some still wait: but they have never changed their determination in the least” xxxiii. The narrator said that the verse had been revealed about him Anas b.

Nadr and his Companions. Chapter: One who fights so that the word of Allah will be supreme is fighting in the cause of Allah. Messenger of Allah, one man fights fgr the spoils of war; another fights that he may be remembered, and another fights that he may see his high position achieved as a result of his valour in fighting.

Which of these is fighting in the cause of God? It has been narrated through another chain of transmitters on the authority of Abu Musa who said. It has been narrated through yet another chain of transmitters on the same authority, i. Abu Musa, who said:. It has been narrated through a different chain of transmitters on the same authority, i. He raised his head towards him-and he did so because the man was standing and said:.

Who fights that the word of Allah be exalted fights in the way of Allah. It has been narrated on the authority of Sulaiman b.

Yasar who said:. People dispersed from around Abu Huraira, and Natil, who was from the Syrians. He shall be brought before the Judgment Seat. Allah will make him recount His blessings i. Then will Allah say: What did you do to requite these blessings? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a” brave warrior”. And you were called so.

Then orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it to others and recited the Qur’an. He will be brought And Allah will make him recount His blessings and he will recount them and admit having enjoyed them in his lifetime. Then will Allah ask: What did you do to requite these blessings? He will say: I acquired knowledge and disseminated it and recited the Qur’an seeking Thy pleasure.

You acquired knowledge so that you might be called” a scholar,” and you recited the Qur’an so that it might be said:” He is a Qari” and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire.

Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and admit having enjoyed them in his lifetime.

Allah will then ask: What have you done to requite these blessings? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did so that it might be said about You :” He is a generous fellow” and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.

Chapter: The reward of those who fought and acquired spoils of war and those who did not acquire spoils of war. A troop of soldiers who fight in tile way of Allah and get their share of the booty receive in advance two-thirds of their reward in the Hereafter and only one-third will remain to their credit. If they do not receive any booty, they will get their full reward. A troop of soldiers, large or small, who fight in the way of Allah , get their share of the booty and return safe and sound, receive in advance two-thirds of their reward only one-third remaining to their credit to be received in the Hereafter ; and a troop of soldiers, large or small, who return empty-handed and are afflicted or wounded, will receive their full reward in the Hereafter.

Chapter: The words of the prophets saws: “Deeds are but with intentions” which includes fighting and other deeds. It has been narrated on the authority of Umar b. The value of an action depends on the intention behind it. A man will be rewarded only for what he intended. It has been narrated through a different chain of transmitters on the authority of Sufyan who said that he heard ‘Umar b.

Malik that the Messenger of Allah may peace he upon him said:. Who seeks martyrdom with sincerity shall get its reward, though he may not achieve it. It has been reported on the authority of Sahl b. Aba Umama b. Sahl b. Who sought martyrdom with sincerity will be ranked by Allah among the martyrs even if he died on his bed.

In his version of the tradition Abd Tahir did not mention the words:” with sincerity”. Chapter: Criticism of one who dies without having fought in Jihad or having thought of fighting. One who died but did not fight in the way of Allah nor did he express any desire or determination for Jihad died the death of a hypocrite. Chapter: The reward of one who is kept from fighting by sickness or any other excuse. He said: There are some people in Medina. They are with you whenever you cover a distance or cross a valley.

They have been detained by illness. In a version of the tradition narrated on the authority of A’mash, we have the words:. She was the wife of ‘Ubada b. She entertained him with food and then sat down to rub his head. She asked:. What made you laugh. Messenger of Allah? He said: Some people from my Umma were presented to me who were fighters in the way of Allah and were sailing in this sea. Gliding smoothly on the water , they appeared to be kings or like kings sitting on thrones the narrator has a doubt about the actual expression used by the Holy Prophet.

She said: Messenger of Allah, pray to Allah that He may include me among these warriors. He prayed for her. Then he placed his head down and dozed off again. He woke up laughing, as before. She said I said: Messenger of Allah, what makes you laugh? He replied: A people from my Umma were presented to me.

They were fighters in Allah’s way. He described them in the same words as he had described the first warriors. She said: Messenger of Allah, pray to God that He may include me among these warriors. He said: You are among the first ones. Umm Haram daughter of Milhan sailed in the aea in the time of Mu’awiya. When she came out of the sea and was going to mount a riding animal she fell down and died.

It has been narrated on the authority of Umm Haram and she was the aunt of Anas who said:. When he woke up, he was laughing. I said: Messenger of Allah, what made you laugh? He said: I saw a people from my followers sailing on the surface of the sea looking like kings sitting on their thrones.

I said: Pray to Allah that He may include me among them. He said: You will be among them. He had a second nap, woke up and was laughing. I asked him the reason for his laughter. He gave the same reply. Anas said: ‘Ubada b. Samit married her. He joined a naval expedition and took her along with him. When she returned, a mule was brought for her. While mounting it she fell down, broke her neck and died. It has been reported on the authority of Umm Haram daughter of Milhan through another chain of transmitters.

He woke up smiling. She said: Messenger of Allah. He said: A people from my followers were presented to me. They were sailing on the surface of this green sea It has been reported by ‘Abdullah b.

Malik say:. He placed his head near her from this point onward, the narrator carried on the previous tradition to its end. It has been narrated on the authority of Salman who said:. If a person dies while, performing this duty , his meritorious activity will continue and he will go on receiving his reward for it perpetually and will be saved from the torture of the grave.

This tradition has been handed down on the authority of Salman al-Khair through another chain of transmitters. Whom do you consider to be a martyr among you? They the Companions said: Messenger, of Allah, one who is slain in the way of Allah is a martyr. He said: Then if this is the definition of a martyr the martyrs of my Umma will be small in number.

They asked: Messenger of Allah, who are they? He said: One who is slain in the way of Allah is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one who dies of cholera is a martyr. A version of the tradition narrated on the authority of Suhail contains the additional words:.

Another version of the tradition narrated on the authority of Suhail thouch a different chain of transmitters contains the additional words:. It has been narrated on the authority of Hafsa daughter of Sirin who said:.

Anas b. Malik asked me the cause of death of Yahya b. I said: He died of plague. This hadith has been narrated on the authority of ‘Asim through the same chain of transmitters.

Chapter: The virtue of Shooting and Encouragement to learn it, and criticism of the one who learns it and then forgets it. It has been narrated on the authority of Ibn Amir who said:. Beware, strength consists in archery. It has been narrated on the authority of Uqba b.

Amir who said:. This tradition has also been narrated on the same authority through another chain of transmitters. It has been reported by ‘Abd al-Rahman b. Shamasa that Fuqaim al- Lakhmi said to Uqba b. You frequent between these two targets and you are an old man, so you will be finding it very hard. Harith one of the narrators in the chain of transmitters said: I asked Ibn Shamasa: What was that? He said that he the Holy Prophet said: Who learnt archery and then gave it up is not from us.

Chapter: The words of the prophet saws: “A Group of my Ummah will continue to Prevail on the basis of the Truth, and They will not be Harmed by those who oppose them. A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant against their opponents. He who deserts them shall not be able to do them any harm. They will remain in this position until Allah’s Command is executed i. Qiyamah is established.

In Qutaiba’s version of the tradition, we do not have the words:” They will remain in this position. It has been narrated on the authority of Mughira who said:. The same tradition has been narrated through another chain of transmitters on the same authority.

This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established.

It his been narrated on the authority of Umair b. Umm Hani who said:. They will be dominating the peeple until Allah’s Command is executed i. Resurrection is established. Described as “a very determined and dedicated man” by those who know him, Mr Zubair is a prolific tweeter with more than half a million followers and is routinely trolled and abused by accounts claiming to be Hindu nationalists. Days before his arrest, he posted e-mails from Twitter saying some of his tweets criticising Islamophobic comments by Hindu leaders were being “withheld” – which means they can’t be seen in India – on request from the law enforcement authorities.

In court, Mr Zubair had said that he has been arrested because of the work he does and because he’s a Muslim. Supreme Court lawyer Colin Gonsalves, who represented Mr Zubair in the top court, told the BBC that there was no case against the fact-checker and that “he’s a thorn in the side for the government because he’s single-handedly taking on hate crimes”.

Police have said they are also investigating dodgy foreign remittances in his bank account – an allegation he has denied. Opposition leaders, journalists and activists have criticised Mr Zubair’s arrest, saying he’s being picked on for consistently calling out religious bigots and hatemongers.

The timing of his arrest, critics pointed out, was linked to his widely-shared tweet that highlighted Ms Sharma’s comments during a television debate in May-end. Her remarks incensed Indian Muslims and put the ruling Bharatiya Janata Party BJP government in a diplomatic tight spot, with several Muslim countries lodging strong protests with India. As calls grew for Ms Sharma’s arrest, the BJP dropped her as their spokesperson, she went into hiding and police said they had tightened her security.

But supporters of Ms Sharma on social media soon began calling for Mr Zubair’s arrest after she blamed him for “inciting hatred against” her which had resulted in her receiving “rape and death threats” on Twitter. Hashtags such as arrestzubair began trending and exactly a month later, Delhi police called him to question him about a photograph he had posted of a man accused of molestation. As the photograph showed a child sitting next to the man, the police said this could be a case under the stringent child sexual harassment law, POCSO.

But the child’s photograph had been blurred as required by law. Police then arrested him over a four-year-old tweet, commenting on the photograph of a hotel signboard, modified from ‘Honeymoon Hotel’ to ‘Hanuman Hotel’.


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