The Approach of Tajdid’s Umar bin Abdul Aziz Rah. Through the Institution of al-Mazalim in Dealing with the issues of Deviation and Misappropriation by Hamidi Abdul Ghani, Abdul Azib Hussain, Nurul Akma Mohamed

“…The tajdid method of Umar bin Abdul Aziz should be reproduced by individuals in positions of authority to attain divine favor and promote the nation's welfare.…”
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Le foudre foudroyant et ravageant oublié de Pierre Juvernay by Sophie Longuet

“…La foudre n’est pas encore considérée comme un phénomène naturel, mais elle est un châtiment divin. Il faudra attendre le XVIIIe siècle, en effet, pour que la physique se lance dans l’examen de la foudre en tant que telle après la découverte de l’électricité.…”
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Socioeconomic factors associated with the number of children ever born by married Ghanaian females: a cross-sectional analysis by Felix Boakye Oppong, Divine Darlington Logo, Dennis Boateng, Ephraim Kumi Senkyire

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PHILOSOPHICAL APPROACH OF RAISING GODLY CHILDREN TO FACE PRESENT CHALLENGES IN THE 21ST CENTURY: THE CHRISTIAN PERSPECTIVE by UJATA SHAIBU AMOS, LADI UKA UJATA

“…This involves fostering a deep connection with a higher power or divine principles. In this case parents can provide religious education, engage in spiritual practices, and create an enabling environment that encourages children to explore and develop their own beliefs. …”
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Identifying [between] Geser and Genghis Khan. Part 1: Contamination of Images in Folklore and Historical Memories of Central and Inner Asia by Natalia N. Nikolaeva, Evgenii V. Nolev

“…In Buryat mythical/epic space, Genghis Khan and Geser act as relatives ― heavenly divine brother-progenitors of not Mongols at large but specifically Buryat tribes. …”
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Epistemic Roots, Universal Routes and Ontological Roofs of African “Ritual Archives”: Disciplinary Formations in African Thought by Oluwatoyin Vincent Adepoju

“…“Epistemic and Metaphysical Integrity in Ifá”, the second part, examines his argument for a re-centering of studies in classical African thought within the epistemic and metaphysical frames of those bodies of knowledge, using the Yoruba origin Ifá system of knowledge, spiritual development and divination as an example, an illustration I analyze through my own understanding of the cognitive and metaphysical framework of Ifá. …”
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