(Human Rights and the Qur'an in a Changing World (2 Mohammed Abu Al - Qasim Haj Hamad

(Human Rights and the Qur'an in a Changing World (2
Mohammed Abu Al - Qasim Haj Hamad
• Divine governance and human problems
I have understood the divine rule - by the logic of some - how to lead to all of God warned him in Surat Al-Nahl, a man who is overcome "mute can not do anything, and all on his mullah" , And every innovator is in the fire, and the Seal of the Apostles and the Prophets was not used to use the explanatory reasoning in all his discourses, and he did not say what he did not say. His method was in the Sunnah of the Prophetic and the actual, This parallels between the approach of the Qur'an and the Sunnah of the Prophetic Sunnah The second is the connection between them (thirdly) by infallibility or infallibility, and as some of the salafs gave birth to the flag of the scribe and was copied to go beyond what he was unable to control. Similar to the arbitrator, as well as in the science of Hadith, some of them raised the question of difference (roses) in the context of modern.
In short, there is a need for the verses from Surat to emphasize the insinuation of the Qur'aan and the Sunnah of the Prophet, and the absence of contradiction in their circles or between them.
I do not swear by the sites of the stars (75) and it is a section if you know great. [76] It is a Koran in the Book of McNon, 78 only touched by the cleansers (79) (27).
As well as the parallel divine saying about the Sunnah
"And the star, if he hates (1), what is wrong with your friend, and what he utters (2), and what he utters about passion (3), is only a revelation inspired by his strong knowledge (5).
The Sunnah of the Prophets is an infallible word and action like the infallibility of the Qur'an. The Qur'an is infallible as the stigma of the positions of the stars. If a hair star shakes, the whole world order shakes, and so does the Sunnah if the hair of Vaknjam is shaken. If the Messenger wishes outside the controls of the curriculum out of anger for his people, for example, haste their torment, God copied what the Prophet wished and what we sent before you from a messenger and a prophet, unless he wished to throw the devil in his wish to copy God. (53) (Hajj / c 17). The devil casts his spells and then God rules his signs.
• Ruling on the book, not the divine ruling and the copies of wishful thinking:
The Prophet's wrath was not on his first wishful people, which is copied by God and then governed by the curriculum. Therefore, it is related to replacing the rule of the Book with a substitute for divine governance, openness to the human mind and world religion, interaction with different cultural patterns and cognitive approaches, That is, within the context of achieving human release.
The Prophet wished the suffering to his people, and promised them that God would fall down on them the downfalls of the sky, that is to say, he came back with the wind of a mighty sniper, (92) Or you will have a house of decoration or rise in the sky and will not believe to raise you until we come down on a book we read: Say Hallelujah, were you only human Messenger (93) (Isra / c 15).
Dear brethren, you are well aware ... The commentators have asked for paranormal miracles, and God has forbidden them, and He has revealed them to those who preceded them. And the Prophet wished the supernatural punishment (or fall the sky as you claimed to us), so God forbid what?
For every supernatural punishment associated with the supernatural tender (there is a pattern that governs every religious experience), where the supernatural tender, it means (taking over the controversy of nature for the benefit of man) and above the level of ordinary harness.
The first model was Adam and his wife in his paradise, with all the elements of the transcendent spirit, over the controversy of nature, so he could not even feel hunger, cold, heat or thirst. "If you do not hunger in it, (35) (Al-Baqarah 1/3 of 35) and ended that spiritual model of ascension, that is to say, a lower level than that of a person, The situation in which it was: "The devil removed them from them and took them out of what they were And we said, "Let some of you fall down to some enemy, and you in the land will be stable and happy until a while." (Al-Baqarah 1: 3)
Adam's experience was the model of human absolutism in the case of verification, spirit, paradise, family marriage, names and hegemony on nature, and that model was not sustained because it was not used sufficiently:
"We have entrusted to Adam before, and we have found no will for him" (Taha 16: 115) and that was a ruling (divine order).
The second model, the tribal one, was represented in many communities, most notably the tribes of the Israelites, where they were associated with a direct divine rule that transcended the existential nature of the human nature, from the sea to the sea, the water from the rock, the descent from Salwa and similar punishments. "And as Adam gave the power of the Spirit, they gave the detail of detail" (al-Baqarah 1: 1). As for them, O children of Israel, remember my grace which I have blessed you, and that I am preferred

In the same way that the land of Paradise was granted in connection with the commandment of the divine command, the earth granted the attribute of sanctification to the children of Israel: "O my people, enter the Holy Land, which God has written to you, and do not turn back on your feet, and you will turn into losers." (Al-Baqarah 1: 21) (Table A / C / 6 of J.21), in connection with the direct divine rule, which is below the level of the divine commandment. The direct divine rule was related to the covenant, namely, the law, the so-called Torah, the strangest tender and supernatural punishment, And The role of the divine directives daily through the prophets who stand together, and as Adam descended or fell from the model of human transcendence by the spirit of the spirit, the Israelis descended or departed from the model of human transcendence with a preference and sanctification, starting with Moses (saying, Moses, One, pray to us, your Lord, will come forth to us, from which the earth will sprout from its calamities, its bowels, and its fumes, and its lentils, and its onion. He said, "You shall replace them. Who is inferior to the one who is good?" And insulted them humiliation and affliction and were angered by God that they were disbelieving the signs of Allah and kill the prophets without the truth that they disobeyed and they attack (61) "(Al-Baqarah 1/1 of 61). As God began with man to achieve absolute human inferiority and fell in both cases, he did not withstand the rule of the divine command in the spirit and did not withstand the direct divine rule of preference Then it was the third model of divine judgment, and that is the model of the argument. The Israelis rebelled against the direct divine rule, and they asked for the rule of human decency (did you not see the children of Israel after Moses, when they said to the Prophet to them send us a king fighting for the sake of Allah said: Have you suffered if the fighting is written on you not to fight and said not to fight in The path of God has taken us out of our homes and our children when he wrote to fight only a little of them and God knows the oppressors (246) (251)) (Al-Baqarah) (253) (Al-Baqarah), and the Prophet (peace and blessings of Allaah be upon him) said: (A / C.2 / 251). And God granted the rule of human succession to the ability to control the nature and the visual and invisible objects (and the wind Sulaiman a month and the month of the month and we gave him the eye of the country and the Jin who works in his hands with the permission of his Lord, (22: 12-12).) Man did not stand up to this third model, that is to say, the rule of reckoning, despite the divine intervention in the judgments of David or Solomon. "Did the news of the adversary come to you when they visited the mihrab?" (21) "He said:" I have wronged you with the question of your pleasures to his suffering, and many of the concubines, to one another, but to those who believe and do good works, and little have they thought of David, but they have avenged him. (P / 22 / verse 21 and verse 24) The third model of the rule of succession ended with a series of failures and ended with another fall: "And we have become faithful, and we have put on his throne a body and then an enemy" (pp. 22c / 24). Solomon has suffered a great deal of tension between his abilities as a substitute for God, where his power of visual and invisible beings, human, non-human and nature, as well as his own, has been a testament to the experience of human liberation in the hegemony of the universe and its phenomena. And he said, "I have surrounded what you did not descend upon, and I brought you from Sheba with a sure word." (Ants / 19/22) And warned him of an ant "Ant said you Ants enter your homes do not destroy you Solomon and his soldiers do not feel" (Ants / C 19 / from J 18) and exceeded in capacity Abdul Saleh not used as well as "he said, you are full of you come to the throne before they come Muslims - 28 - He said, "I have come to you from the jinn before you come from your place, and I am with him for a strong believer." 29 He said, "He who has knowledge of the Scripture, I will follow you before your side reverberates to you" (Ants 19: 40). Then he closed down on the three governors (Judgment of the divine order - Adam) (and the direct rule of God - Moses and after him) and (Judgment of the Istikhlaf - Dawood and Sulaiman) by the appearance of Christ who gave the power of the spirit that preceded him, , Christ was the argument of God for the failures of human beings without their ability to sublimate to the absolute creation of God in it, the position of Jesus Christ all the experiences of selection in the spirit and then sanctification and preference to the test, and that only because it carries the preaching at a dangerous historical turning point, (Global) beyond the family discourse Before me (Adam - the children of Israel) and the direction of

The story of the book) beyond the divine rule of command, directness and differentiation. Jesus said, "I am the Messenger of God, to you as a witness to what I have in the hands of the Torah and preaching the messenger who comes after me, his name is Ahmed. A / 28 / J6). Christ did not have to close a stage - including those divisions that we mentioned - and open a different stage of a non-blameless nature that enjoys a supernatural authority derived from his name (Christ) and not only Jesus the son of Mary. This is what "was sent to the children of Israel that I have brought you a sign of Your Lord, I create for you clay as the body of the bird, so that we may rejoice in it, and it will be a bird by the grace of God, and I will heal the dead and the leper, and I will revive the dead with the will of God. And I will show you what you eat and what you save in your homes. In the preaching of Christ, a radically different stage of quality began in the divine discourse of the absolute human being, out of every preference and reverence, or order and selection, but descending interactively with objective reality, without monotheism, splintery, subversive, and divine. In this worldly discourse, human beings interact with their civilizational patterns and their cognitive methods, that is, their system. Here, the divine rule turned into a "book judgment", interacting with the objective reality with its relative possibilities. So judge them among the things that Allah has revealed, and do not follow their desires from what has come to you from the truth, for all of us have made a law and a platform for you, even if Allah wills to make you one nation. (48) (al-Maa'idah 6/6 of J 48), and not all of us have made a law and a platform, and not all of you have made us a law and a platform, but for all of us (of you), then Allaah has revealed to you The Absolute Man is moving in absolute universality towards an absolute book that is the inspired consciousness and the objective equivalent of the human and cosmic existence. At that point, the prophecy and the message were concluded (Muhammad was not one of your men but the Messenger of Allah and At that point, the message became universal and was coupled with the fast of mercy and mercy (those who follow the Prophet, the Prophet, the illiterate, who find him written in the Torah and the Bible, ordering them to know and forbidding them from evil, and they have the best wishes). And deprives them of sins and puts them on their heels and the shackles that were on them, those who believe in him and helped him and victory Watt "O people, I am the Messenger of Allah to all of you, who has the kingdom of the heavens and the earth. There is no god but He, who gives life and death. So believe in Allah and His Prophet, the illiterate prophet who believes in Allah and His Word and follow Him, (Customs / C 9). The Islamic discourse and its detail in the farewell argument Gather the Islamic discourse at the end of Surat al-Naml (I ordered that I worship the lord of this town, which he deprived him of everything and ordered me to be a Muslim) 91 and to read the Koran, who guided me, (92) And say: "Praise be to Allah, I will show you His signs, and you will know them, and your Lord will be oblivious to what you do." And the covenant of the Seal of the Prophets and Missionaries, he had to show and separate and make her a hero in the farewell sermon. His speech was to all people and in detail to human rights. "O people, your blood, your wealth and your offerings are haraam to you, as this is your day. The Lord of the ignorant is a subject, your capital is not wronged or unjust. Your wives have a right to you and they have a right, and seek good women, and fear Allaah in women. Your Lord is one, and your Father is one, all of you are Adam and Adam from dust. After God wanted - Almighty - to promote the absolute in the models that we offered to From the Adam and to the children of Israel and the rulings of command and direct and divergent Islam ended with the deposit of governance in the same nation through an absolute book, the Prophet did not address the interpretation or else the right of those who come after him to explain, but between him what is required by the needs of his stage, And the place (which we have revealed to you from the book is the truth of the testimony of His hands, Allah is His slaves to the expert of the sight of (31)) and we have inherited the writers who have lined up our slaves, The greatness of the Sunnah of the Prophetic Sunnah - in my opinion - is what the Apostle did not do and did not say, and in parallel with what he did and said, Vskotah A year and not to do a year. • Revoking the Koran of the trends of the situation on the human rights:

Just as the Koran revoked theological trends that took the absolute human in the concepts of slavery and divine rule and the problems that arise from them, the Koran breaks down the trends of the situation that reduced the human to the extent of the launch and the fact that when the intensity of the "controversy of nature" materially as Marxism or to " As manifested in the Hijazi philosophy, the Hijazi absolutist reduced the man to a "Maia" whose capabilities end to liberalism as expressed in the French Revolution. Thus Hegel considered that the end of history was extinguished in 1806, when Napoleon stormed the gates of Germany, and the Kujiev patterns behind Hegel, Pain After World War II, Fukuyama inherited both Hegel and Kojev in his lecture on the End of History, a miserable lecture even for Fukuyama, and the misery of those who founded the Frankfurt School in the hope of materialistic emancipation to the utopian idealistic horizons, (Herbert Markius) and Ernst Mach. This is reflected in the principles of the liberal French Revolution that produced a dictator of Napoleon, or the socialist revolution that produced a dictator of Stalin, and the absolute Qur'an remains to express the argument of man, surpassing all human attempts of the situation - Within the finest stages of civilization - to deal with the phenomena of abuse without the origin of the disease itself, human rights charters while maintaining the origin of the disease, which is worshiping this person itself, which leads to the exclusion of others and other sophisticated forms, no matter how these charters, if we studied these charters since the previous The French Revolution and the Universal Declaration of Human Rights issued on December 10, 1948 with its thirty articles, we find that it has been framed within the legitimacy of the liberal individual in his relationship with others who deprive him of his rights; they are charters of the defense of rights while retaining the origin of the disease, Human to self and psychological and physical. In contrast to this state of affairs, we find that human rights in the Qur'an are safeguarded from the inside and not from the outside, that is, through the human self itself. The human rights of the human being protect against the other, whereas the human rights in the Qur'an protect against the self by limiting their values ​​through many values Mental and moral, so that man becomes useful to himself and others at the same time, and not harmful fear of evil as is the case in the human rights status. When the second article, for example, prohibits the human rights charter from discriminating between people because of color, sex or language, the Koran does not start with the negative that is prevention. It begins with the affirmation, O people. We created you from male and female, and made you peoples and tribes. I believe that Allah knows the expert (13) (Al-Kharjat / 26: 12). Here is an affirmation of the unity of human belonging (we created you from male and female). God then returns the discrepancies to the factors of formation and creation according to the laws of phenomena, Do not you see that God descended from the sky water and we brought out fruits of different colors and from the mountains new eggs and red different colors and Ghraibib black (27) - and people and animals and Anaam different colors as well as feared by God of his slaves scientists that God Aziz is forgiving (28) (Fatir / c 22). The issue of the Koran here is not to distinguish another person, in the sense of robbery, but that (belonging) to the other person, and to recognize that the differences are not for themselves, This is the case if we follow all 30 articles of human rights status, we discover the corresponding in the Koran as internal immunity and promotion and then exceeded the direction of the universal truth of the person of the honorable and preferred and Almkhtaf and linked to the methodology of the right (balance) and existentialism, the Koran provides the treatment of causes to pay negative results, Himself. The Qur'anic reform of man is not utopian. We have made it clear that God did not take and confiscate man, as some of the theological trends say. He has made superhuman abilities and not yet what man knows about himself. It is a source of giving and sustenance to its slaves, beginning from the simple (simple) work of planting, not the end of the work (composite), such as the milk between the fruit and the blood and the honey that is different in color. God drives man to achieve his existence through these tremendous abilities. As an absolute human truth, it does not exist The eternal and down as below. Down to below it is the totemic state in which some social and anthropological scholars explain the religious beliefs of some primitive tribes whose origins are to certain animals. And the extension beyond them: branching into many cases, such as some absurd Talmudic logic that God - the Almighty - has created man in his image, which is - Sobhanh - "nothing like him is the hearer, the sighter" (Shura / J 25/11) Therefore, God did not ask man in the Qur'an to transcend his human truth, and did not make the treatment of human weakness by incarnation in the form of man and then his redemption, but made his treatment of weakness according to the recommendation Abadiyya in all its forms, including the transactions that the worshipers bring in themselves This is a great and dangerous difference between the Qur'anic view of man and the outlook of others. Therefore, what some see in the origin of human sin is completely different from the vision of human beings.

The Koran, Adam's sin in the Koran is not an original sin compounded in the human skull, but is (forgetfulness) and (weakness of resolve), and so God said (and we have entrusted to Adam by forgetting and did not find him a determination) 115 (Taha / ) The return to Adam - peace be upon him - by sin or seduction is a return to the state of forgetfulness or lack of determination and not return to the (first sin) compounded in the human hump The treatment of sin is to return to God within the human truth and not external redemption, The man exceeded himself but was asked to promote (O you who believe, do not follow the line The devil and those who follow the steps of the devil, he orders the infidelity and evil, and if it were not for the virtue and mercy of Allaah upon you, none of you has ever been praised by anyone, but Allaah wills whom He pleases. Allah is Hearer, Knowing (21). I say, and in the Koran can say more, about the absolute human and unlimited zeal, and the potential rights and freedom required by this tendency, which goes beyond the representations of the Liberals themselves, but on condition of upgrading from the ground situation to the infinite cosmic, This is the secret of creation and composition. The determinants end in infinity, as Al-Raad says. It is from water and a single earthly environment that is formed by the infinite and the temporal. (4) in the sense of the unity of the people, and in other words, This is the land of the earth (with one water) and its product, "gardens of grapes, plants, and palms, and not of each other, and we prefer each other to eat" (verse in Surat Al-Raad / 12/4). In contrast to this law, Surat Fattar carries the different combinations and unity of output. "And what is equal to the sea is this one, and the fruit of it is full, and this is the salt of the concubine, and of all you eat pure meat" (Fatir 22:22). It is the nature of what is absolute to carry heterogeneity, as the absolute freedom of choice is held through its cosmic structure, from (the sun and its expanse, 1 the moon if followed, 2 the day if it is rolled, 3 the night if it overlaps, 4 the sky, ) And the earth and what they have (6) and the same and the like (7) Vlhmha pride and piety (8) has succeeded from Zkha (9) has been disappointed by the sun (10) (Sun / C 20.) All the product is the product of fabricated synthesis and acquisition of human absolutism is The purpose of complex installation, where there are no limits and no ends, the human in The universe goes beyond all limits, including those of the status or the theology of human rights, and this was expressed by the son of Fard and by his conclusion. I raise it up and bear witness that it has come to me