Kamis, 30 Januari 2014
how to understand Quran properly
maybe my friend wondered how to understand Quran properly . Below are the ways:
1 . mastered the Arabic language .
Like my friend know that language is Arabic Qur'an . If we trace all the languages of the earth , then the language which is the language of the richest arablah . we will master the Arabic language easy to learn al quran , so we can read it at the same time appreciate the meaning . In the Quran there are many stories stories , prohibition and commandment of God , words of motivation , a collection of beautiful words that rhyme together , etc. .
So the law was required to learn the Arabic language . If we do not know the Arabic language , we will not know the teachings of Islamic teachings . Most / almost all books in Arabic scholars books , including books of fiqh , hadith , monotheism , interpretation , etc. . Apostle used to also speak the Quran and its companions companions beliau.dan if my friend knows , heaven 's inhabitants speak Arabic when interacting . If my friend had not mastered Arabic well , now let's first learn Arabic before his death we
2 . asbabun nuzul understand . Among the Quranic verses and fall is the presence of an event . With knowing asbabun nuzul ( cause of the decline in verse ) we will more easily understand the Quran
3.Reading Sirah . Messengers are made in the most appropriate example because he possess a character that performance in stiap side . Allah says : indeed been present in the Holy Apostles is a good example for the expected encounter with God and the Last Day . Aisha , the wife he ever wondered how the prophet pbuh morals . He said that his character was the Quran . So we have to take a verse explanation of the apostles by studying his sirah . Because many verses that are not understood by the Companions maksdnya .
4 . many scholars studying these interpretations .
May we all be given the ease in understanding the Quran . ameen
Rabu, 01 Januari 2014
What is the Freemasonry ?
The
true history of Freemasonry is much in its character like the history of a nation; It has itshistoric and its
prehistoric era. In its historic era, the institution can be regularly traced through various antecedent
associations, similar in design
and organization, to a comparatively remote period. Its connection with these
associations can be rationally established by authentic documents and by other
evidence which no historian would reject.
For the
prehistoric era that which connects it with the mysteries of the pagan world, and with the old priests of
Eleusis, of Samothrace, or of Syria let us honestly say that we no longer treat
of Freemasonry under its present organization, which we know did not exist in those
days, but of a science peculiar,
and peculiar only, to the Mysteries and to Freemasonry, a science which we may
call Masonic symbolism, and which constituted the very heartblood of the
ancient and the modern institutions, and gave to them, while presenting a dissimilarity of form, an
identity of spirit. In connecting and tracing the germ of Freemasonry in those
prehistoric days, although guided by no documents, and
no
authentic spoken or written narratives on which to rely, we find fossil
thoughts embalmed in those ancient intellects precisely like the living ones
which crop out in modern Masonry, and which, like the fossil shells and fishes
of the old physical forma tions of the earth, show by their resemblance to
living specimens the graduated connection of the past with the present.
Every
human institution is subject to great and numerous variations; the different
aspects under which they appear, and the principles by which they are governed,
depend on the advance of civilization,the nature of the protecting government,
and the peculiar habits and opinions of the members themselves.
Before
learning was advanced, and when the art of printing was unknown, the
discoveries in the arts and sciences must of necessity have been known to but
few individuals. The pursuit of
science
was a secondary matter, and questions of philosophy were solely the prerogative
of priestcraft. Agriculture was the grand pursuit of life. I Jut architecture
soon, in the natural order of things, arose as a science, and human skill was called
into play. The triumph of mind over matter was the great feat of the first
architects, who were also the first natural philosophers. There is no speculation
in the statement that these formed themselves into an association for
improvement at an early date; their architectural monuments preceding the
authentic records of history, are with us to this day; and tradition informs us
that this
union
of scientific men differed from the Freemasons of to-day in little more than in
name. The arts and sciences were cultivated in Egypt and the adjacent countries
in Asia, while all other nations
were
involved in ignorance. Of these sciences, astronomy, geometry and architecture
took the first rank.
Freemasonry
not only presents the appearance of a speculative science,1 based on an
operative art, but also very significantly exhibits itself as the symbolic expression
of a religious idea. In other and plainer words, we see in it the important
lesson of eternal life, taught by a legend which, whether true or false, is
used in Masonry as a symbol and allegory. But whence came this legend ? Did all
lineal sources have this legend? The evidence is that they did. Not indeed the
same legend ; not the same personage as its hero; not the same details; but a legend
with the same spirit and design; a legend funereal in character, celebrating death and resurrection, solemnized
in lamentations and terminating
in joy.
We can
not correctly understand the history of the nations of antiquity, much less
their theology, philosophy, science or ethics, without knowledge of their
societies. Some of the grandest ideas, those which have had the greatest
influence on human progress,
were born amid mystic symbols. ( bennet )
