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Date of publication : 1/30/2019 3:32:17 AM
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23.11.2018

Cognition of Quran (9)

بسم الله الرحمن الرحيم

اَلْحَمْدُ لِلّهِ بِجَمِیعِ مَحَامِدِه کُلِّهَا عَلَی جَمِیعِ نِعَمِهِ کُلِّهَا اَلْحَمْدُ لِلّهِ مالِکِ الْمُلْکِ مُجْرِی الْفُلْکِ مُسَخِّرِ الرِّیاحِ فالِقِ الاْصْباحِ دَیّانِ الدّینِ رَبِّ الْعَالَمینَ اَلْحَمْدُ لِلّهِ عَلی حِلْمِهِ بَعْدَ عِلمِهِ وَالْحَمْدُ لِلّهِ عَلی عَفْوِهِ بَعْدَ قُدْرَتِهِ وَالْحَمْدُ لِلّهِ عَلی طُولِ اَناتِهِ فی غَضَبِهِ وَهُوَ قادِرٌ عَلی ما یُریدُ

ثم الصلاه و السلام علی محمد عبده و رسوله ارسله بالهدی و دین الحق لیظهره علی الدین کله و لو کره المشرکون

اوصیکم عبادالله و نفسی بتقوی الله و اتباع امره و نهیه، و اخوفکم من عقابه.

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We said that the main three questions of man, which from the beginning of history engaged in the thought of thinkers, is where is the beginning of creation? Where is the end? And what is the cause

We talked about the Quran's response to the second question last week, and we discussed the cause of human creation in the Qur'an. We said that the existential evolution of man and the attainment of worship toward God is the ultimate goal of creation, which is the result of indulging in the sea of divine mercy and eternal bliss. In the following, the answer is that the Quran raises other issues for completing its destination in the cultivation and guidance of man

 

First: Refer to good and bad deeds

From the point of view of the Quran and wisdom, some acts are good and some are bad. Human behavior with others is sometimes good and sometimes bad. It may be asked which action is good and what is wrong? And what is the scale for good and bad actions?

This is a lengthy and challenging debate that theoreticians have taught. Some say that the criterion of moral action is not to return the benefit to the person. For example, a mother who saves her child from the firehouse to save her child from the house, although she has given her maternal sacrifice, but she cannot be given an ethical score because her child's salvation benefit comes to her. He saves the child for herself. Yes, if a mother goes to the fire to save a neighbor's baby, this is both devoted and ethical. Others have expressed other criteria for the moral value of giving effect to acts.

 

What is learned from the words of the Imams is that the conscience of man understands the good and evil of actions, and we do not have to go to religious resources to understand what is good or bad. Imam Sadigh (as) says:

   يَا شُقْرَانُ إِنَّ الْحَسَنَ مِنْ كُلِّ أَحَدٍ حَسَنٌ وَ إِنَّهُ مِنْكَ أَحْسَنُ لِمَكَانِكَ مِنَّا؛ وَ إِنَّ الْقَبِيحَ مِنْ كُلِّ أَحَدٍ قَبِيحٌ وَ إِنَّهُ مِنْكَ‏ أَقْبَحُ

O shaghran, good deeds are good from anyone, but it is better for you, because you are attributed to us [the family of the Prophet], and that is why bad deed is bad for everyone and it's worse for you.

It is understood from the words of Imam that good or bad deeds do not have any personal beliefs, but human conscience behaves well and badly. Of course, good deeds have an eternal reward from god, depends on piety, the Quran says:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ (مائده:27)

God accepts only from the righteous

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In the attitude of the Quran, the profits and losses of good and bad deeds of man, in the first stage, returns to himself. If anyone does harm to others, the first one to suffer is himself, and in fact he has suffered a loss. The Holy Quran says:

مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَیهَا وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ (فصلت:46)

Whoever acts righteously does so for himself; and whoever works evil does so against himself. Your Lord is not unjust to the servants.

 

مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَیهَا ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ (جاثیه:15)

Whoever does a good deed, it is for his soul; and whoever commits evil, it is against it; then to your Lord you will be returned

 

 

Second: The story of the ancient tribes and prophets of God

 

Other materials of the Qur'an are the story of the past generations and divine prophets. In the Holy Qur'an, the name of 27 prophets is mentioned and refers to a corner of their lives and their relatives. The Qur'an is not a book of stories and stories. Therefore, if one mentions the story of the former tribes, its purpose is to express the true examples of people and relatives who have come to this world with their actions to prosperity or cruelty, have mercy and enjoy the blessings of God. Or have suffered a divine retribution. The mention of these stories in the Qur'an, with the same purpose of guiding people to the path of development and progress and to achieve prosperity.

- 208 pieces of narration have come in the Holy Qur'an, and more than half of the Qur'anic surahs have transmitted their message to the art of storytelling.

 

The most tales of the Qur'an are about Moses and the people of Israel and the Pharaohs. After that, the highest number belongs to the stories of Abraham and Jesus and his mother, Mary.

None of the Qur'anic stories are based on imagination or hypothetical characters, and all the stories of the Qur'an are true, and in fact, divine narration is a true event.

A group of stories of the Qur'an are begun with appreciation. This type of application is one of the literary industries in fiction that encourages the audience to follow the story. In this way, the story begins with this introduction: "Have you heard that ...".

God's purpose is not to quote the stories and sayings of the people but to entertain the audience, but the divine purpose of these sayings is to provide a way of living individually and socially to all human beings and expressing the way of salvation and foreknowledge. If so, then, after looking at any narration or speech that is quoted in the Qur'an, you should also observe God's position. The fact that everywhere in the verses of this book is evident is that whenever there is no verbal verdict approved by God, it is taken immediately after its quoting, and has been denied to it. Therefore, if the Qur'an writes a word and does not follow a rhetoric or an amendment, it can be accepted by the Lord and the resultant result is attributed to the divine vote

 

Another great point in Qur'anic stories is the special status of women and their decisive role in most of the Qur'anic stories. Women are clearly introduced in the Quranic stories and have an independent personality. The Qur'an refers to two women for expressing the pattern of the Muslim man, and for the expression of the pattern of the infidels, he again names two women:

ضَرَبَ اللَّهُ مَثَلاً لِلَّذينَ کَفَرُوا امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ کانَتا تَحْتَ عَبْدَيْنِ مِنْ عِبادِنا صالِحَيْنِ فَخانَتاهُما فَلَمْ يُغْنِيا عَنْهُما مِنَ اللَّهِ شَيْئاً وَ قيلَ ادْخُلاَ النَّارَ مَعَ الدَّاخِلينَ؛ وَ ضَرَبَ اللَّهُ مَثَلاً لِلَّذينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قالَتْ رَبِّ ابْنِ لي‏ عِنْدَکَ بَيْتاً فِي الْجَنَّةِ وَ نَجِّني‏ مِنْ فِرْعَوْنَ وَ عَمَلِهِ وَ نَجِّني‏ مِنَ الْقَوْمِ الظَّالِمينَ؛ وَ مَرْيَمَ ابْنَتَ عِمْرانَ الَّتي‏ أَحْصَنَتْ فَرْجَها فَنَفَخْنا فيهِ مِنْ رُوحِنا وَ صَدَّقَتْ بِکَلِماتِ رَبِّها وَ کُتُبِهِ وَ کانَتْ مِنَ الْقانِتينَ (تحریم:10-12)

God illustrates an example of those who disbelieve: the wife of Noah and the wife of Lot. They were under two of our righteous servants, but they betrayed them. They availed them nothing against God, and it was said, “Enter the Fire with those who are entering.” And God illustrates an example of those who believe: the wife of Pharaoh, when she said, “My Lord, build for me, with you, a house in Paradise, and save me from Pharaoh and his works, and save me from the wrongdoing people.” And Mary, the daughter of Imran, who guarded her womb, and so We breathed into her of Our Spirit; and she believed in the truth of her Lord’s Words and His Books, and was one of the devout.

This point clearly shows that in the perspective of the Holy Qur'an, women play a key role in the prosperity or the brutality of society. A Muslim woman can make a Muslim community, just like a infidel woman can take a society into disbelief

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