Human Rights and the "Quran" in a Changing World (1 ) Mohammed Abu Al - Qasim Haj Hamad

(Human Rights and the "Quran" in a Changing World (1
Mohammed Abu Al - Qasim Haj Hamad
Definition of human rights and methodology
In order to be able to research human rights, we need to know him first. Then, according to his entity, we know his rights, and then we measure them with the moral and moral standards that arise in a world that is described as changing and taking on a new international order.
In this book, we assume the capabilities of renewed and transcendent cognitive giving beyond the earlier ideologues, although they have absorbed them in their temporal and spatial scope, interacting with their intellectual components, and responded with a certain proportion to their historical discourse.
Our human being in the Qur'an and according to our analytical knowledge methodology is an absolute being. The creation of the heavens and the earth is greater than the creation of men, but most people do not know (57). "(Ghafir, 24 / J 57). Through this, The universal absolutism in the human structure is the creation of unlimited human emancipation through the activation of its invisible forces, hearing, vision, and veneration: "By God, I will bring you out of your mother's bellies; you will not know anything and make you hearing, sight and hearts." (14: 78) : ("Do not they see the bird above them and the branches? (29) (Bees / J 79) Both, the universe and the human being express an absolute compound, do not become small and small in the composition "do not swear by what you see" - 28 - and do not see - 29 " (A / C 29)) and the launch vehicles alone bear the capabilities of division because they excel each monopolistic control of the tendency or the scope of his or specific to him, through the activation of the universe to create the human end of the sun to "and the same and others - 7 - With its cognitive strength and unlimited inclination, can be exercised in the same way as its own being, which has arisen in Raha Maha, mentally and morally, as well as towards the destruction of their own and their being.
And it does not limit the launching of man and the universe from the beginning or the end to the non-existence. From before, water and water were not nothing, and before death and death were not everlasting: "How do you disbelieve in Allah and you are dead, and live you and then kill you, then he will revive you and then you will return to him" (Al-Baqarah 1: "And he who created the heavens and the earth in six days, and his throne was on the water, to make you unclean. You are a workman, even though I said that you are envoys after death to say that those who disbelieve are a clear magic." (Hood 11: 7 7) Then after eternal life eternal after two deaths "and then return to him," and an eternal universe that does not end in its structure: "The day of the change of the earth changed the land and heavens and emerged to God For one of them "(Ibraheem 12: 50).
This absolute human, with the power of his infinite consciousness, hearing, vision and veneration, and its infinite rejection through a self capable of choice, does not exceed it in its release except God (Azali) is - Almighty - above absolute, not in itself to exist in absolute as absolute human and the absolute universe (Shura / 25: 11-11), the Almighty did not say anything like that - it is a thing - but something different from its other thing, and the Kef came together with his likeness to remain the thing. Originally, the eternal does not become absolute, it is not soluble and incarnate and does not unite its thing, even if the act of transformation to absolute confiscated Absolute necessity and human universe, and acquires them and Astalphma.
Man and the universe extend in time to the past and beyond, and extend in the place to infinity in composition, and man is distinguished from the cosmic strength of the unlimited inclination and the choice of choice, the cosmic prostration is the only one capable of rejecting: "Do not see that God prostrates to him from the heavens and In the earth, in the sun, in the moon, in the stars, in the mountains, in the trees, in the beasts, and in many people "(Al-Hajj / 17/18).
• Human rights and assimilation between theologians and the situationists
Both take on this human absolutism, theologians with their unobtrusive, single-minded genius, and the positivists in the debate of nature and man, no matter how diverse and diverse their schools and doctrines are.
Among the theologians who took the absolute of man and nature, by making the divine command monosyllabic, echoing the verse in Sura Al-Qamar, "What has commanded us is only one word in the eye," oblivious to what preceded it, "We created everything as much" (Moon / 50) or echoing the verse in Surat Yaseen, "But if he wants something, he should say to him, Be, and he will be." (YS / 22 / J 82) He did not distinguish in his reading of this verse between the command and the desire. It extends even to the creation of Adam and his intercession among men by prophecy. "God chose Adam, Noah, Abraham's family, and the family of Imran over the worlds" (Al-Imran 3: 22). And when your Lord said to the angels, "I will make a land in the land as a caliph." They said, "I will make those who spoil it and shed blood." (Al-Baqarah 1/3 of 20) You and your husband are the paradise "(Al-Baqarah 1/1 of 35). There is no animal or pornography as it was before him, and he was forbidden to do so without what he learned from the names that have nothing to do with the number of appeal and du'aa, Is no longer a female prostitute but a wife as well as the rest of the names that he learned "all" because they are confined to the whole "and Adam learned the names all then show them to the angels" (Al-Baqarah 1/21 of J 21).
These are the fundamentals of Quranic knowledge that put an end to the exploitation of human absolutism and cosmic absolutism by reading a methodology that constitutes a rupture of theological concepts, and remains that this estrangement goes to the conceptions of slavery to God and divine governance and to all that takes the absolute of man and the universe.
Revoking the concept of slavery
Have It is clear that the relationship between the slave and the owner is a relationship between the slave and the confiscation, both at the level of the work force and its output, or at the level of opinion and expression, or at the level of guidance: "God, for example, hit a slave who is not able to do anything and we have provided him a good livelihood. "And God, for example, struck two men, one of whom is dumb, who can not do anything, and every one of his moleh, wherever he is directed, does not come in good. Is he equal and he who commands justice is on a straight path?" (Al-Nahl 14: 14) ) The characteristics of the slave here is that he is (owned) and will-will (not worth anything) and is (dumb) where there is no room to express himself or And this is the relationship of the absolute man to the people of slavery, slavery, and colonization throughout history. God Almighty rejects this kind of relationship, even if it takes the form of performing and kneeling and prostrating in prayer, or supplication in supplication, and that is why these verses are already mentioned in Surah Al-Nahl, saying, "Glory be to Him, 14: 74). This ambiguous historical understanding was only the result of the fall of the enslavement societies In fact, they have cited the limitations of human science as having nothing to do with cosmic or human existence. "They ask you about the Spirit. Say: The Spirit is from the command of my Lord, and you are not obeyed." With little knowledge "(Al-Isra, 15: 85), and they ignored the divine answer concerning the attribute of the Spirit as a conduit of revelation in the following that follows," If we want to go to those who are revealed to you, then do not find us an agent "(Al-Isra 5: 85 ) And this only because they think that the soul is the source of life and that the life of Adam The soul breathes inwardly behind the inherited visions, and the spirit is not related to life. The life of man is the same as that which God mentioned in the Qur'an, which he mentioned in the Qur'an dozens of times, "and it was not for the same to die" (Al-Imran, 145) (Al-Fajr / 30) and "You have killed a soul" (Al-Baqarah 1: 1) "The oppressors are in the depths of death, and the angels stretch out their hands, bring yourselves out" (Al-An'am / 7: 7). The spirit in the Qur'an is mentioned only in a few places that have nothing to do with life and endurance. Our inheritance in the interpretation of this issue is inherited rather than Qur'anic. And changed the human nature of the concepts of slavery and slavery, has been scaled down on the level of scientific decline and giving civilization, size of social and functional, but also by the will of God when they addressed the verse, "God preferred some of you in some livelihood," They made all class and social differentiation of the will of God, And God preferred some of you to some in the livelihood, what they preferred Brady Rizkhm what they have their faith in it, whether they Avnbahm God deny (71) "(bees / c 14 / j 81), God refers in this verse to what will result from the response to livelihood" Radi give them back "To his source in terms of the work force" Brady, their livelihood on what their faith "What is the result? "Understand it both." The disparity that God returns here is that the slave owner is robbed of the labor force of the slaves, or the lower classes, or, as is said, "surplus value." This verse comes in the context of what we explained from Surah Al-Nahl (verses 70 to 76). God, the Sublime, has denied all alienation from man and the universe, and is directed to man with all his absolute aims, in terms of his unlimited inclination, his scientific and cultural aspirations, his economic and social liberation, and even "divine governance". The lack of the concept of abrogation of the divine rule has revoked the Quran all the student perceptions based on the Talmudic heritage of the Biblical Biblical facts of download, instead of the insight of the Muslims in the mechanisms of the critical retrieval of the Koran to the legacy of the previous written download as a book (Mahimna) as it (certified) The interpreters were only authorized to believe and not to dominate, that is to say, monetary retrieval, to the extent that they incorporated the principles of fiqh as a principle that says that the law before us is a law for us, but that it is copied and ignored even in stoning. For example, , Which was usually practiced by pagans, while the Koran condemns the practice, which goes to the extent of sacrificial animal in the text of the verse, "as well as Zain many of the polytheists killed their children and their partners to wear them and clothe their religion, God willing, what they did Vtrhm Vvtron (137) (8) / The interpreters believe what is contained in (Genesis - Chapter Twenty-second) on the command of God - the Almighty - to Abraham by slaughtering his son and offering him an offering to him, and without dealing directly with the Quranic victory in Sura Al-Saffat where no order of God The meaning of which is to offer a sacrifice similar to the universal structural characteristics that God has mocked to man, and this was the redemption of the Great Slaughter, that is, the body, not the ram, not even Ishmael , And this was the repentance of God - the Almighty - to Abraham "and called him - that - Abraham" (Safat / c 22 / j 104) and the partial ratification of the face of another Vltisq even without crossing the vision means seeking the favor of God, God gathered to Khalil between repentance and correct the position of Vision and offering the great slaughter and the reward of charity "when he reached him He said the quest, my son
I have seen in a dream that I will slaughter you and see what you see. He said, "Father, do what you command, you will find me, God willing, of those who persevere." (Al-Safat 22:22). This was one of the sources of the Qur'an with pagan practices, and its critical retrieval of the hegemony over the heritage of previous religious books. A book of truth, a document of the hands of the Book, and a master of it. "(Al-Maa'idah 6: 6). The interpreters of the Qur'an did not respond to the arbitrator, that is, they did not respond to the interpretation of the vision of Abraham, who is similar to the arbitrator. They interpreted what is stated in Surat al-Saffat in isolation from what is stated in Surat al-An'am, and this is only to take them in a categorical and interpretive manner, (HUD / 11: 1), as well as "He is the one who sent down the book from him the verses of arbitrators, the mother of the book, and the like." (Al-Imran, 2/2) J 7), has been implemented Alalododion to the Koran from the Koran verses similar without the response of the commentators similar to the arbitrator, that of the And there are many other issues that fall within the framework of these problems, including the statement of the copyist and copied in the Koran, a science founded on the similarity because they did not want to the arbitrator, the arbitrator is not discovered in the book only to deal with And some of them say that this method that we adopt in the methodological and cognitive dealings with the Qur'an is challenged by the difficulty of the symbolic and mediating style in the Qur'an so that there can be many interpretations and interpretations in the logic of saying (the Qur'an is a porter) The vocabulary of the Qur'an does not exceed 77.400 or less, but the limited vocabulary in the Qur'anic construction is limited to the human body and the natural phenomenon. Within these limits lies the infinite release, as well as the Qur'anic content within the specific expressive text. The sites of the letters and their vocabulary are very specific, but they store the infinite in generating meanings when we realize - or near us - his cognitive approach to analysis, an affirmation of the meaning of the verses: "I swear by the stars, In Kata Innermost - 78 "located / c 27) have explained how to cross from the natural phenomenon to the infinite and the human body to the infinite, as well as Quranic construction of limited expressions to infinite in content, the cream is given, and to discover the innermost. The Koran is absolute, as is the absolute being, as the universe is an absolute structure. We are in front of an absolute trilogy, the Qur'an, the human being and the universe. The Qur'an is an objective equivalent of the cosmic and human existence and its movement and the same mechanisms of knowledge of man and the universe. , We deal with the absolute Qur'anic text. Perhaps it is a prelude that has been long, but constitutive and not only essential, and I could not go beyond it and I address you for the first time, and not in your hands what I have written or present, so I had to present the curriculum and its origins through my treatment of human issues and rights and changes in our world. In order to address the problematic (divine governance), which seems to be put forward - by some of them - as a complete divine takeover of man. We have seen that the eternal God did not take away the absolute human being and the absolute universe by the verses, "but he commanded him if he wanted anything to say to him," Let him be "(Jn 22: 87), or" (50) and measured the rest of the verses, and explained the problem of slavery and slavery and said that the Koran is a method and knowledge system is not able to any kind (zigzag) Semantic, how this absolute Quran to end up Astlab is the most dangerous kind of human? What is the concept of divine governance? I have never been subjected to specific sources or to specific persons. I am not a gallery that ends with self-affirmation. I am only determined to identify an intellectual phenomenon, whether it was at the time of our good predecessor, may Allah be pleased with them all, or whoever has lived in our time. And some of them who call yesterday and after yesterday and today "that Abraham has ratified the vision."