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Content: The Quranic Compass: A Journey in Search of Lost Constants
In beautiful language and graceful style, Dr. Ahmed Khairy Al-Omari, through his book “The Quranic Compass: A Different Sail in Search of a Map of the Renaissance ”, offers us pioneering ideas on how to search for the missing lines and constants of the Qur ’ an in our lives, which the Islamic Ummah needs to search for in order to correctly determine its destination and restore its eternal global renaissance project, not through outdated human theories. Rather, it is through immortal Qur ’ anic concepts and principles that falsehood does not come from his hands or from his back.
Dr. Al-Omari has been successful in this book to a large extent, and the reader of this book will discover for himself the extent to which the author has succeeded in sifting through multiple sources in order to present us with firm theses on the need to return to the Holy Quran and search for the missing Quranic constants that represent the only way through which Muslims can revive their bright past and restore the Islamic Ummah to its place and its history of leadership, prosperity and progress.
Basic Introductions
The author divided his book into two basic introductions and two large sections and a conclusion, explained in the first introduction that this book is concerned with the search for “the lines of the Qur ’ an and the constants lost, and then in how to lose them, in the circumstances and circumstances that led to their loss and brought different lines, but contrary to the lines of the Qur ’ an ”, stressing at the same time that these lines are“ barbed wires are difficult to cross. ”
In the second introduction, he presented wonderful photographs of the conditions of the new birth of human consciousness that took place in the vast desert of the Arabs, as it dawned in the cave of Hira Kamla {Read}, and the believers set out on its guidance to build for humanity a unique civilization, and after a bitter conflict with ignorance and illiteracy, the comprehensive word {Read} moved from a password in the cave of the new faith. It became an immortal and prominent title in Islam, and then became the doorway through which all other statutes were imposed.
The author has tried in this basic introduction to reveal the multiple roles and meanings of the word {Iqra}, it is a word launched from a wide horizon, but it is nevertheless based on solid and firm rules and foundations, and despite the centrality of {Iqra} in Islam, there are shortcomings in our relationship with it, manifested in that this central concept remained in the minds of some secondary and associated with the traditional ready-made reading of volumes and books. An unfortunate ball.
What confirms us the importance of the word {Read} that it came completely different from all the words that were told to the prophets and other messengers, and the evidence of this is that the speech in the previous letters was based on a sensory miracle represented in a stick seeking or a white hand or a bird returning to life, while the speech in the Mohammedan letter was based on reading, meaning in other words that God in the previous messages was addressing man his senses. The human mind without relying on the human senses, and here it can be said, “The choice of the Qur ’ anic discourse of the mind is both an end and a means stems from its already miraculous nature. ”
The missing elements
The word “read ” was the reason for the cultural shift represented by Islam to the Arabs of the island, which rightly calls for surprise and admiration, and the author was sincere when he said that surprise and admiration is the last thing we should investigate in this regard, because“ the words of praise and praise and glorification for this flowering period is not more than an injection of anesthesia ”, but we must start looking for that cultural shift and reasons?
Are the elements of their existence still present? And how do we recover them if they are lost?
But where exactly does this research come from?
This research should start from the depth of the Islamic discourse, which the author mentioned that it has basic elements but is missing, namely: questioning, searching for reasons, positivity, and sense of purpose, and the fact that when we start the research we will find that there is a historical document that has priority over all documents and theories because it has turned into a collective consciousness and a social conscience that agrees with vision and insight. B. Timely, because he was able to transform the ignorant and illiterate society into a biblical society, and kept pace with “the psychological, social and cultural pulse of the emerging nation; a pulse, a step by step. ”
Thus, if we consider that the question is the first missing element of the Islamic discourse, we cannot deny that the question is as old as humanity itself, as it existed in the religions that preceded the religion of Islam, but it is clear that the Qur ’ anic discourse dealt with the subject of the questions radically different. This leads us to wonder: How can a heavenly religion make the question, rather than the expected answer, its focal point?
We may not find it difficult to answer this question when we discover that the Qur ’ anic discourse was deliberately raising questions in order to reach answers, and we know that it raised “his first question in a very fertile, very suggestive, and then very influential ”. There is no doubt that we read in the Qur ’ an answers to questions and human doubts received by the tongues of the apostles. The Prophet (peace and blessings of Allaah be upon him) was the Prophet Ibrahim (peace be upon him), the father of the Prophets and the father of questions.
Indeed, the Holy Quran reveals to us that the dialogue that took place between Abraham and his father first, and between Abraham and the universe second, and between Abraham and himself third, constitutes an important turning point in the history of human thought: “When Abraham said to his father, Azar, do you take idols as gods?
The Holy Qur ’ an also reveals to us that the relationship of questioning faith in the Qur ’ anic discourse is not a preliminary relationship that begins until it ends, but a continuous and interconnected relationship through which to reach the tranquility of the heart and the high peak of faith: {And when Abraham said my Lord show me how to live the dead before or did not believe before blah, but let it rest from my heart.
etc.}.
If the question is the first logical step, the search for causes is the second step followed by the Qur ’ anic discourse “to build within souls after it was demolished ”, and the Qur ’ an here relied on the story of Dhul-Qarnain to root the idea of causes and search for them, and this story appeared in Sura Al-Kahf: {And they ask you about the two centuries say I will recite to you from him"...
We note through these verses of the Qur ’ an that the Qur ’ an forbids to delve into the details of numbers, numbers and places, the important thing in the story is to reflect on the lesson and the essence, and to search for reasons or follow the reasons.
The third step is the positive, which can be said to be the most obvious impact of the Quranic discourse on the level of social, political and economic reality in the Arabian Peninsula. The Arabs witnessed great transformations in the midst of a few decades, and they moved from an illiterate nation succumbed to a negative reality without an entity to a nation subject to the titans and kings.
The Qur ’ anic discourse has chosen to cultivate positivity through an ancient narrative example that came in the form of a well-known story contained in the Torah, but the Qur ’ an uses it differently, and references to this story have been made in a different Qur ’ anic sura, and these references include: {Be patient for the judgment of your Lord and do not be like the owner of the whale if you call while he is oppressed for no one We see here that the example differs from the anecdotal examples in the question and causality, where the verse addressed the Prophet (peace be upon him) specifically, because at the same stage he must suffer from what the owner of the whale suffered.
Thus it seems that the story of Yunus and his emergence from the belly of the whale, which took place in about the eighth century BC, was a good example of the Prophet Muhammad in the sixth century AD, and we discover that “the Qur ’ anic discourse always provokes us to read the present and the future ”, especially in light of the dark situation faced by Muslims today in a world system that exploits and marginalizes them at all levels due to the absence of Quranic constants in our lives....
The next renaissance
In Chapter II (Yesterday, Today and Tomorrow), the author attempts to link the past to the present and the future in order to raise the nation by evoking the historical moments that are flourishing in our glorious history. He opened this chapter by stressing that there are historical moments that have not yet ended but have continued through the centuries. But he pointed out that it is regrettable that the positive moments in our Islamic history did not continue, as “we did not freeze on the clear conquest, which is much bigger than just a military victory, and we did not freeze on (when you enslaved people and their mothers gave birth free), but we stood at other moments completely different. ”
There is no doubt that this matter should prompt Muslims today to seriously search for the Renaissance project and how to revive the positive moments in our history and work to continue them through the centuries, it is more beneficial to humanity and first to continue than others, and here it must be aware that any Renaissance project that seeks to advance the nation beyond the Holy Quran is a project condemned to failure. The Qur ’ an is the compass that guides us to the path of guidance, and we cannot regain our glorious past and our glorious history and lost elements of our power except by going back to the Qur ’ an and searching in its depths for the foundations and principles of the eternal Qur ’ anic renaissance.
It remains to be said that in the conclusion of this book, Dr. Al-Omari made very beautiful observations about “the inconsistency and contradiction between the Quranic compass and the library, which is supposed to be based in its origin on the Qur ’ an ”. One of the manifestations of this inconsistency and contradiction is that while we find the Quranic compass pointing to the need to question, we find the library cries: The Qur ’ anic compass points to the positive: The library says: God created our actions, and when the Qur ’ anic compass points to the purposes, the library addresses us saying: The lesson in general is not about the reason, but the solution is to dive into the depths of the Qur ’ an, it is the immortal book that laid the foundations of civilization {Read} old, which will restore and resurrect it, so let us to the Qur ’ an.
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