The Quran states beyond doubt, be a guide for humanity.
The entire Koran is addressed to all humanity and if it relates to local items, native or belonging to the inhabitants of the Arabian Peninsula is because there in that environment, in context and historical circumstances in which the Prophet had begun his preaching was obviously necessary to form the first embryo or the card first Muslim community, to transform, transform your mindset and community and, as Muslims were taking the message to their fellow human beings without discrimination of color, nationality, borders, etc.
Clearly the fact that the Koran denounces and condemns blasphemous beliefs stigmatize the deviant behavior of a particular community, and present arguments relying on the material resources of the environment or the Arabs can not, at all, a circumstance that justifies the claim of those who argue that it is a local preaching.
No religion, philosophy or religion or way of life explaining from the beginning to the end of their doctrine without reference to the circumstances and specific examples likely to move the souls of those who receive the message.
Similarly, you should write under different headings, teaching and instruction in the Quran about the creeds, morality, duties, obligations, civilization, culture, economics, politics, law, social system, the peace, war and other human problems. These notes should be consolidated to form a complete outline of each aspect of the teachings and then be embedded in the form of a full life.
If one wishes to know the solution of a certain Koranic human problem, you should first make a study of the literature on the subject both ancient and modern, and write basic subjects. You should also make use of the research done so far on the problem and to illustrate their points of interest. Then they should study the Koran in order to find the answers to these issues. From my own personal experience I can tell when you study the Koran with the aim of investigating any problem, you will find answer for it even in those verses that one had overlooked without ever imagined were there.
It is desirable that each chapter of "The Meaning of the Qur'an are a unit of study. First, you should study the original text in Arabic with the help of a literal translation, and then, with the help of''The Meaning of the Qur'an''is expected that its interpretation is made clear, by the grace of God.
COMPLETE CODE OF LIFE
To the uninformed reader, the claim that the Quran is a complete code of life is misleading. To the uninitiated it is hard to fathom the essence or underlying reality of the Qur'an that a Code of Life. But God in his infinite wisdom, revealed the Qur'an to His Messenger the Prophet Muhammad to demonstrate and clarify the truth with his preaching.
The main function of the Qur'an is to present clearly the basis and key principles of the Islamic faith to allow the man the knowledge of the Path of Good which will allow improved and saved.
Defines and delimits the contours of all aspects of life. Set milestones for the guidance and direction that leads to salvation. The prophet was sent by God to preach the message of God, leadership and guidance to humanity, explaining the problems that are inherent in human nature to establish an order or system of life that ensures perfection and salvation.
The revelation in the Koran, says the man, the pattern of life for the individual, society, and the Islamic State.
The Quran is a complete code with the "Sunna" or Apostolic Tradition of the Prophet.
THE INTERPRETATION OF THE QURAN
The problem of interpretation of the Koran is very broad and obviously can not be considered here due to the detail and depth.
While it is true that the Quran strongly condemns those who distorted the word of God, in no way precludes the healthy difference of opinion in the interpretation of its mandate, provided that:
a) an agreement in regard to the essential principles of Islam, despite their divergent views
and
b) remain united in the belief and within the Muslim community.
The Koran disapproves of any disagreement or imply carrying deification or vanity or perversion or that could lead to sectarian fighting and causing schisms or creating sects.
While there, since the beginning of Islam, differences among the scholars who interpreted the principles of faith, even among the companions of the Prophet and his followers who disagreed with one voice with respect to the commands and prohibitions, not only between performers from the previous periods. We should note that this discrepancy from a critical and objective interpretation and healthy, is healthy and essential for prosperous and source of wisdom and a smart community life and thinking.
We emphasize putting out that type of divergence condemned in Islam is destroying the community that nurtures, distorting and disintegrating values, and therefore, Muslim society. This divergence is a pathogen, not a sign of health but of disease.
These two kinds of differences of interpretation can be more fully illustrated by the following:
Suppose that two scholars, who agree in principle that only God and His Messenger deserve obedience and that the Koran and the "Sunna" are the only sources of authority that determine all laws and regulations, they may differ in detail or decision of a case where none of them make your decision a view of Islam and declares that the other is outside the Islamic community for the fact disagree with your opinion. Can present their own arguments in defense of their opinion or court, if it is a court case, or the community council, if it's their business. Then, one of the two different views prevail, or both will be accepted. But it should be noted especially that can not afford any difference in the fundamental principles of Islam, or considerations, principles or standards that can lead to the formation of a new community. For example, it is wrong for a scholar or a lawyer or a ruler to develop an opinion on an issue (that God and His Messenger did not consider basic) and declare that it is a fundamental principle of Islam, then denounce all those who differ from him as lost, and then based on this, proceeded to form a new Muslim community with its own followers and proclaramará: - "This is the true Muslim community" and all those outside it, are destined to hell fire. Therefore, if you are a Muslim, come and join her, because if you do, you're not Muslim. That's the kind of difference of opinion that the Koran condemns. On the first type of discrepancy, there were several examples during the time of the Prophet.
The Messenger of God, not only allowed, but spoke well of them, approving those demonstrations as a healthy thing that intelligent people of the community was thinking and researching.
SUGGESTIONS
FOR THE STUDY OF THE KORAN
Here, we refer to some basic steps to study the Quran:
People animated by the most different goals and purposes of information or trying to learn from the Qur'an the essence of Islam. It is not possible, therefore, provide a general guide that suits all purposes. Anyway, to those who want to understand and penetrate in his message for the solution of human problems, offer some guidelines that can help meet their needs and ignore their problems.
Is a prerequisite for the full knowledge of the Qur'an, should be considered with a mind free of preconceived ideas, objective and impartial. A clear mind free of prejudice can, lively, of a sincere desire for knowledge, understand the message contained in the Koran.
A superficial reading can only give an uncertain, superficial and wrong. The real knowledge requires sustained attention, repeated considerations, consistent analysis and a deep meditation and stopped. Only then may eventually include the unfathomable treasures of the Koran. Just so the truth will emerge from repeated, "Understand Life System" that Islam orders.
And every question patiently strive to find the answer in successive readings made with the aim of understanding the Quran.
Little by little, from general to detailed, you will discover the spirit of Islam and unravel. Only then may be able to distinguish the Good of Evil, the permitted and prohibited, as recommended and failed, to the perfection of man and his salvation and eternal bliss.
The Koran is a guide on High, whose ultimate goal is the perfection of human beings, to win the eternal bliss in the hereafter. The Koran was revealed to the Prophet to encourage people to constructive action within the framework of God's standards for organized under an Order which the rules come from the Creator of the Universe.
The Prophet Muhammad (peace and blessings of Allah be upon him) having exceptional kindness, generosity, gentleness, and so peaceful character to perform its mission and carry out their preaching the message of the Creator of the Universe had to fight '*' to defend and safeguard the faithful and the Islamic community, their bitter enemies who did not slacken in its efforts to annihilate them.
During this fight to the death-between right and wrong, between truth and falsehood, between good and evil that lasted twenty-three, the Quran and His Messenger pointed to believers the right path. This is how the Muslims were able to make possible the existence of an Order of Life Islamic perfectly finished.
Translator's Note
Fight or struggle in Arabic, "Jihad" is not necessarily armed combat or war (Harb in Arabic), as claimed by the enemies of Islam.
"Jihad" is the struggle to achieve the elevation and perfection or "Great Jihad" (JIHAD AL-AKBAR) also "small fight" or "Jihad Al-Azgar" with the Prophet qualified defensive armed clashes with that defended the Islamic community.
It is necessary to highlight that "Jihad" the "Great Jihad" (or "Jihad Al-Akbar), as they described the Prophet Muhammad (peace and blessings of Allah be upon him) is" the struggle against one's personal inclinations internal moral struggle for the respect of Koranic prescriptions, undertaken on behalf of religious preaching and missionary vocation peaceful. "As noted, emphatically, Mercel Boisard in (L'Humanisme of 1'Islam): - "Jihad is based on the rejection of oppression and dynamic conception of justice and mercy" (...) "The most meritorious combat is one that is against their own passions, is to restore order, balance and justice. "(...)" It is the transforming action whose ultimate goal is peace "(...)" It is ultimately the struggle against chaos and injustice that generate violence, and every struggle that distance that direction is destructive violence, vicissitude wild animal frenzy "(...)" In Islam the attack is forbidden, and all hostilité unleashed to dominate or impose a worldview, or to appropriate lands or property of others (both people and nations) is strictly forbidden "(...)" Jihad (struggle) can only be defensive in its initiative, decent in its development and its peaceful and humanitarian purposes in the treatment of the vanquished. "
And the Qur'an is explicit on this point when he warns in II-190:
"Fight in the cause of God those who fight you but do not be aggressors" ...
From this verse it appears that aggression is strictly prohibited.
To experience and understand what happened during the revelation of the Quran, to evaluate the singular importance of the events that marked that event, it obviously can not learn this reality with a mere recitation of its chapters and verses.
To do this, you need the acceptance and performance, that is, live by the rules of Islam. It should be an awareness, active and vigilant. Only then, the faithful can meditate and feel what happened in Mecca, Taif, Habash ... and will pass through the fire that represented Badr, Uhod, Hunain Tabuk, etc ... and you know it's a hypocrite, the two sides, the Jews in short, all types of people mentioned in the Quran. And it certainly is an experience worth living. While passing through this experience, you will find verses and suras revealed in stages determined for the property, benefit or guidance in this precise stage of Rising Islamic Community. Thus, the Quran offers us the chance to enter their spirit even if we can not fathom the full meaning of their vocabulary. The same formula applies to their mandates, requirements, and moral teachings concerning the economy, culture and all rules of human life and, evidently, all this wealth of knowledge and experiences can not be learned if there are no in practice. It is therefore obvious that individuals and human communities that discarded the Islamic Standard Life can not understand its meaning, nor penetrate its spirit.
These pages are the result of my strenuous pursuit of knowledge.
And true knowledge belongs to God. The Almighty.
I have entrusted to God and seeking His guidance I have sent to me.
Since it is not my intention to address all the problems that may arise in the study of the Koran, I have not touched the issues concerning the study of some chapters and verses, which I will address on "The Meaning of the Quran." I referred only to generalities. Accordingly, the reader can only judge these issues only after reading "The Meaning" in its entirety. Then I would put the reader's willingness to respond to any issue which, in his opinion, needs to be clarified.
INTRODUCTION
Title: This sura or (chapter) is entitled Al Fatihah for their content.
Fatihah: It is what precedes the development of a theme or a book. In other words, Al Fatihah is a preface.
Time of its revelation: One of the earliest revelations received by the Prophet (peace and blessings of Allah be upon him). We know from authentic traditions that was the first complete Surah which was revealed to Muhammad. Previously, it had only received the revelation of certain verses or (verses) loose that were part of "Al-Alaq, Al-Muzzamil", "Al-Mud-Dazz", etc.
Topic: This sura is a prayer that God revealed to teach believers who wanted to study the Koran, if you sincerely want to benefit from the Koran, offer this prayer to the Lord of the Universe.
This sura or (preface) is intended to create in the soul of the reader the deep desire for the guidance of the Lord of the Universe, the only one I can remember. The Fatihah, teaches us that the best a man can ask the Creator of the Universe is to be guided to the Straight Path, to study the Koran with the provision of a seeker of truth.
Phonetic Al-Fatihah
Bismi-L-LAHI-r-R,-r-RAHIM 4HMANI
LIL-AL-hamd-LALAMIN LAHI RABBI
Ar-RAHMAI-r-RAHIM
UMI MALIKI AND DIN
NABUDU IYACA IYAKA NASTAIN WA
INHDINA-s--L-MUSTAQUIM SIRAT
SIRAT-L-LADEN ANAMTA'ALAIHIM GHAIRI-L-Magh-D `DUBIALAIHIM WALA-DAL-LIN
Al-Fatihah
(Revealed in Mecca (Makkah)
Verses: 7
1. In the name of God, the Compassionate, the Merciful
2. Thank God, Creator of the universe, 3. The Compassionate, the Merciful
4. Master of the Day of Judgement
5. To Thee we worship, and Thee we ask for help.
6. Guide us to the Straight Path,
7. The Path of those filled with Thy grace, and not that of the execrable neither astray.
1 - The Islamic faith requires that human beings all tasks start invoking the name of God. If this is done consciously and sincerely, the believer in all probability you will get three good results and benefits:
1.
Keep evil away, because the very name of God will drive him to consider whether it is justified to associate with the Creator in an act wrong, sinful or malicious;
2.
The mere mention of the name of God creates in him the right attitude and will guide you in the right direction;
3.
Receive help and blessings of God and be protected, free from the temptations of Satan (Al-Shahytán), because God protects the man when it comes under him
2 - It has been stated in the introduction to this sura is a prayer. Begins with the praise addressed to God aimed to teach the correct way to beg. We should express our prayer suddenly and abruptly without a proper introduction. The correct way is to recognize, first, the virtues and graces, and the loftiness of "He who directs our prayer.
Thus, we begin our prayer with praise to God, for He is the perfection of all the virtues and it is our Benefactor. We pay worship to show that sincerely acknowledge and thank Their Excellencies with countless favors.
Note that not only Praise be to God, but also "the praise is only for God." This distinction is important because it cuts the roots, the worship of any being of creation. As if none of them is worthy of praise, and none of them are not worthy of worship. No man or angel or prophet or anything of His creation, or anything considered divine, no star, no idol, inherently possesses a good quality. What are and what qualities they possess as was decided by God. Therefore, only the Creator of Creation deserves devotion, worship.
3 - The Arabic word "Rab" has been translated as Lord, is:
a) Master and Owner.
b) Sustainer, Provider and Guardian.
c) Sovereign, Ruler, Manager and Organizer. God is the Lord of the Universe in all these respects.
4 - While the word "Rahman" is itself an intensified form, and denotes the attributes of goodness and mercy in its highest degree, but this word is still unable to express the limited scope of these qualities of God. Thus was added another word, 'Rahim, from the same root to fill this gap somehow.
Your worshipers, your subjects and your servants, we have these relationships with you and only with You! and anyone else we do not object of our worship in all three senses!
5) After saying that God is Merciful has been added immediately that he is the Master of the Day of Judgement so that the qualities of mercy and goodness can not mislead anybody and make him forget that one day all will be held accountable all his actions to Him, therefore, a Muslim always remember this fact that God is not only merciful, it is also fair. Either way he has full authority to forgive or punish anyone he pleases, for He has complete power over things. So we should have full conviction that he is absolutely in his power to make us happy or unhappy end.
6) The Arabic word "Ibadat 'has three senses:
a) worship and devotion.
b) Submission and obedience.
c) Holding and servitude.
This involves the three, which is to say: "We are your worshipers, your subjects. Your slaves "and" we have these relationships with you and only you "and" Do not do to anyone else the object of our worship in all three senses. "
7 - It means: "We need your help because we know that You are Lord of the Universe, the Almighty, the Lord of all creation. So we turn to you for help to satisfy our needs."
8 - You say "Show us the Straight Path that leads us directly at each step of our life and deliver us from our mistakes and bad consequences and grant us success in the end."
This is the appeal that the servant does to his Creator, when he begins to study the Koran. Implores the guide and the release of the doubt and uncertainty arising from the lack of real knowledge. He implores the Lord to give you the right way of life apart from the winding roads.
9 - The "Straight Path" to pray is always followed by the human beings always graceful and filled with His favors and blessings.
10 This shows that the truly disadvantaged are those who received the blessings of the Lord for his righteous living, not those who went astray, and incurred the wrath of God, but apparently, may be enjoying the fleeting goods of life.
"Favors" agreed by God are real and permanent rewards that result from right living and of obtaining the blessing of God, not of good things ephemeral worldly life that we enjoy even tyrants, wicked aggressors and tyrants worshipers of wealth and are still enjoyed by shooting time for all sorts of criminals and misguided.
