A Reflection on the Qur'an, Heritage and Education Essay

A Reflection on the Quran, Heritage and Education - testify ExampleThis essay reflects on his ideas on the subjects of the Quran, laws, and education. It agrees with the foundations that the Quran laid for a comprehensive viewpoint on legislation and legal interpretation, as well as on a modern educational system that balances sacred and rational sciences. The Quran is the foundation of Islam, which supports it as a way of life. The Quran is different from other religious texts, because it focuses on the deterrent example development of humanity in a tangible and communal way (Rahman 2). It is different from Buddhist and Taoist texts that tend to be metaphysical or individualist in orientation. The Holy Bible of Christianity also attempts to virtuously guide Christians as individuals and as a community, but it does not attempt to affect the legal and political dimensions of human living. The Quran, on the other hand, is a blueprint not only for individual living, but how individu als should sound together. It is a practical and moral guide for numerous issues, including peace, war, and various other public and private affairs (Rahman 2). This paper believes then that the basis of saying that Islam is a way of living is because the Quran provides for the direction of that way of living. In Christian societies, the Church and the law are separate, and so are the Church and legislative and executive functions of society. Moslem jurists, on the contrary, use the Quran to find answers to both historical and present-day legal questions and cases (Rahman 2). The idea is that God lives through the words of the Quran and to follow it completely entails that Muslims should believe in and depend on the Quran completely. This way, they truly fully gloaming to Allah through living the Quran in every aspect of their existence. This essay agrees with Rahman that one of the main problems with present Muslim jurisprudence is the failure of jurists to have a unified look ating of the Quran, which leads to an atomistic and insufficient understanding of the verses and the wide-cut Quran itself. Rahman criticizes the deductive reasoning used on the Quran, such as using qiyas, or analogical reasoning, because it reduces it to its parts, sooner of using the parts to appreciate it as a whole (Rahman 2). Like Rahman, this essay believes that to properly read the Quran, people must go beyond literally reading the verses, and instead, they must read it in resemblance to the whole of the text too. In other words, the emergence starts from the specific and then goes to the general goals and values of the text. Rahman is relate that by diving the text into verses, they will have unintended legal and religious interpretations (Rahman 2-3). In establish to properly read the Quran, this paper believes too that the thought systems must come from it, and not from external sources, manage what the Sufis did (Rahman 3). This way, fundamental ideas and thought structures will be derived from the Quran itself and not from the outside, which are forced on the Quran instead (Rahman 3). Rahman calls his process as a new hermeneutical method that highlights the cognitive aspect of the Quran (4). It consists of studying the Quran using its text, instead of relying on external resources to make sense of it. For me, it means that interpreting the Quran does not require outside sources, but an synopsis of what the text means in its parts and then as a whole. The idea is to go inwardly the