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Any idea that promotes a narrow view is not in accordance with the authenticity of Islam and religion

Any idea that promotes a narrow view is not in accordance with the authenticity of Islam and religion

One of the criteria of theology is to see how much it recognizes these dualities as much as it accepts most dualities, which is far from the truth of true religion … if there is no apparent faith there is no righteous act. It is an act that is ethical and at the same time moral.

Hachat al-Islam and the Muslim Sayyid Abbas Qa’im Maghami, in addition to enjoying the great disciples such as Ayatollah Haqqan, Ayatollah Hassanzadeh Amoli and Javadi Amoli, have been directors of the Hamburg Islamic Center for several years. In several lectures he has elaborated on the concept of ethical doctrine and the mission of the Prophet.

The future quotes Shafaqna, this paper describes the summary of three recent speech of the Prophet and His main mission “concept Akhlaaq” which follows:

in the name of God

A hadith has been quoted from the sacred existence of the Prophet (pbuh) saying that “this is what I mean by morality” which means “it is and is that I am only one thing and it is the completion or fulfillment of my ethics.” . “

It is as if the Prophet (PBUH) is proclaiming a prophetic duty in his prophetic duties and that is “ethical doctrine.” What does this mean now?

We have to go back to the time of Moses’ prophecy, when the community needed a religion in which the Shari’a was more prominent and Moses presented the Jewish religion with the view that the Book of Moses is the Torah. News of the Jewish religion and its scholars have provided for centuries the ideas and interpretations of the Mosaic religion that have been collected in the Talmud and are considered sacred to the Jews. It was found to be at the height of populism, violence, politics, power, and this is one of the pests that the Jewish religion is facing. In other words, over time, the religion that came to save humanity became a chain of humanity later For several centuries, God sent another prophet to the people of Israel called Jesus.

Jesus came to abolish the evils of the religion of Moses and to so-called pathology and to fight and balance the religion that had become a politically solid, solid organization, and therefore more to the loving, moral and philanthropic aspects of religion. He insisted, but his religion was not immune to distortion, that is, to the extremes of the Jewish people in sedition and centralized power, which made the Christian religion moral. Christianity became a religion that relied solely on morality, and the Shari’a had half and half of the Jewish religion.

The prophets have always come to warn mankind, and our prophet has been called upon to warn of Jewish extremism and the hatred of Christians for the whole world to put God’s religion on its path of moderation, and when it proclaims its mission of fulfilling its “moral doctrine”. That is to say, the law, religion, rituals and ordinances must all be explained in the context of a “moral doctrine.” So what does this mean? That is, no form of religion should be left out of the “ethical doctrine”.

That is to say, we Muslims who regard Islam as a complete and comprehensive religion should not have anything to do with “morality and moral perfection” in our religious system, and that is why we recognize dualities such as “ethics and rights”. We do not know whether to think that there is a legal or legal right that is immoral or to think that there is an interest that causes ethics to be trampled upon. The thoughts that make these duals have structural flaws The Prophet came to balance the two. The message of the blessed existence of Prophet Muhammad (PBUH) was to bring these fictitious contradictions to the extremes and extremes.

We raise two issues in the context of which we need to continue to discuss these propositions. One is that the monotheism of Islam is that God, as the Creator of the universe and the universe, is the controller of every particle of the universe at any given moment, and he is the instructor. All beings are in all moments. It is important to know where God is in our lives and what role He plays in our lives. The second issue is the human personality, which has a unique personality in Islam. The notion that the human being is incompatible and contradictory is incorrect. There is no contradiction in the universe, and the multiplicity does not negate each other. Rather, the world is a single whole.

One of the criteria of theology is to see how much it recognizes these dualities, no matter how much they accept the dualities, that is, the distance from the truth of true religion.

So far, the conclusion is that in the Holy Qur’an we have neither the Sharia nor the morality nor the rights to disagree with each other or to negate each other but all the two issues. Faith and righteous deed. In fact, both are one thing and that is faith is the right act of faith and the emergence of faith.

On ethics, it should be noted that ethics is 2,000 years old, and the distinction between Quranic ethics and other ethics is that it is monotheistic.

Now let’s get to the point of action we must know that the dualities that we said in practice do not make sense, that is, we do not have a religious, legal or political or social practice that is not ethical, good or bad. It is not relative, which is why the Qur’an only accepts and recognizes the righteous act.

The righteous act is the appearance and appearance of faith, and if there is no faith that does not appear, faith is the righteous act that is ethical but also moral. Righteous action leads to the strengthening of faith, and faith also brings a new degree of good practice. And the higher the degree of faith, the greater the sincerity in practice. Now the question arises as to what effect faith and righteousness have on man and how he is led.

The righteous faith and action of God lead man to God and the fullness of God and the closer he is to God, the more the divine attributes are manifested in him, the more he expands on being and gets rid of me in his darkness. And to the extent that it encompasses all of humanity, and the slightest disrespect to any human being hurts him as if they have hurt him. This is how our infallible Imams were, and at the top of their perfection, it is now clear why we say that every Friday Imam is hurt by human sins.

We even know this oneness for all beings, so even the suffering of an animal and a plant is unacceptable and a true human being cannot tolerate it.

In Islam’s view, humanity is a fabric, and any boundary that separates humanity from humanity is not accepted, and one of our plagues at this time is narrow theories. As a result, any idea that promotes a narrow view is incompatible with the origin of Islam and religion, in other words, as some Western and secularist ideas are in line with religion, even narrow ideas do not mix with Islamic thought. In some places worse than secular secularism

Now the question may arise: what is the righteous act and what is the king of it?

To answer this question, consider a few principles, one being that we exist between equality and the right to equality, that is, everything that exists is part of the truth, and if we do not recognize it and commit it, we have committed oppression, for example. The right to fire is the right use of it, and if we have misused it, we have done wrong, or another interesting example is Satan to strengthen the will of man, and if we did not use Satan to strengthen our will.

When we are able to claim the right of every creature, we come to justice, which is even higher, and it is the “ethical doctrine” that is the righteousness of every creature to bestow itself upon others and to please others.

Now, see what kind of community the Prophet of Ethics wanted to build and how much Islamic societies have reached that goal now

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