7/20/2020 0:00:00
Now let us arrange the history of the sources of the story according to the Roman time:
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
A sacred religious text, the Holy Qur’an……..620 AD
Historical text of John of Ephesus ………… 775 AD
Explanatory texts for reciters……….. 850 AD
Because we are interested in the text of the Qur’an, we will only be interested in the texts that preceded the Qur’an chronologically only, and any text after the Qur’an has no meaning.
These are the sources of the story of the Companions of the Cave only:
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
A sacred religious text, the Holy Qur’an……..620 AD
The differences between the texts about the story make us ask a question:
What is the nature of this story? Is it real or not, and why does it take on a fictional character?
This makes us look into myths and know their truth
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What are legends?
I was following a conversation on a page on one of the social networking sites on the Internet, between Algerians, and the conversation was about the history of the Phoenix in North Africa and the story of the founding of the city of Carthage by Queen Elissa, who was mentioned in Greek writings. The dialogue developed until one of the interlocutors who raised the slogan of Amazigh identity reached the conclusion that the Phoenicians were few in number in North Africa and confined to the Carthage region, citing the story of Queen Alyssa, who came to Tunisia on a ship coming from Tire to escape from her brother who was on board. The ship had a few companions, and these companions were the Phoenicians who settled in North Africa.
So I entered the line of dialogue and said that the story of Queen Alisa is a myth and cannot be read in this logical way. This interviewer responded to me with a comment: How do you believe in the truth of the story of Nouh mentioned in the Qur’an, while you see the story of Alisa as legendary?
Perhaps he thought that I was one of those who were fighting the ideas adopted by the Amazigh movement, believing that his question would make me enter into a sharp logical contradiction that would confirm the result he had already reached. I replied to him: Even the story of the Prophet of Allah, Nouh, is a myth. If the story of Queen Alisa actually happened in that scenario, then did it happen? Is it possible that a queen would plan a large city with the skin of a bull? Why would she plan the city with the skin of a bull at all? Ali Benaliq replied: I do not think that the story of Queen Alisa is a myth, but I find it to be a true and realistic story.
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In general, the concept of myth in human consciousness in our Arab region has two negative and wrong aspects.
The Arab person, especially the religious person, whether Christian or Muslim, finds it difficult to accept the word “myth” when used as a description of the stories mentioned in the holy books because of the negative connotation that the word carries, but at the same time he easily accepts applying the word “myth” to the inscriptions of ancient civilizations, but with a wrong concept.
As for the non-religious person, he does not find it difficult to apply the word myth to the stories mentioned in the holy books, but he means the myth that carries a negative connotation and a wrong concept. As for the inscriptions of ancient civilizations, he describes them as legends, but they carry a positive, spiritual, and poetic connotation.
If we take Muslims as a general model, since they are the majority of the region. We will find that the reasons for this negative connotation are due to a misunderstanding of the meaning of myth mentioned in the Holy Qur’an, giving the word a negative meaning in the consciousness of the believer. The other side is due to the confusion between the concept of myth and legend.
The negative meaning came from the context of the noble verse {These are nothing but legends of the ancients} which came on the lips of those who deny what the Holy Qur’an brought, so it is a negative context. It is not possible for us to describe the stories of the Qur’an as legendary, because of what is stated in the Qur’an, because if we act This will describe the Qur’an as a lie, and we will become liars of the Qur’an, and this is what the Muslim rejects.
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What is the opinion of historians and thinkers about the myth?
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For Muhammad Arkoun
Muhammad Arkoun spoke about this point in an interview with Malik al-Triki, which came after a phrase of his was translated into French describing the speech in the Qur’an as having a legendary structure. He was subjected to criticism, and Arkoun came out to respond to those criticisms and clarify that he did not say legendary, but that the error was due to… Translation, because translators into Arabic translate the concept (le mythe) in French into a myth in Arabic.
Muhammad Arkoun called for the necessity of translating the phrase “the myth” in the English language and “le mythe” in French into the word “stories” in the Arabic language, because the Qur’an says, “We relate to you the best of stories.” For this reason, Arkoun describes the speech of the Qur’an as a narrative discourse based on stories.
I completely agree with Arkoun’s observation on this point, but from a different angle than the one he intended, because from personal experiences and during conversations with others, which required the use of the word myth, the word was faced with refusal to be accepted by the other party, and I find it difficult to convey the information. When explaining certain points of religious interpretation, especially the history related to religion, I thought about the matter and found that the main reason is the context of the previous verse, and at the same time there is difficulty in searching for a word from within our linguistic system that is an alternative to that word and has the connotations and knowledge that we mean. .
Muhammad Arkoun was injured at one point, but he made many other mistakes.
Why ?
The truth is that I agreed with Arkoun’s intellectual theses, but with the passage of time and reviewing the ideas and monitoring their reflection on reality, I began to catch many mistakes until I realized the extent of the disaster of Western approaches and their application in studying our societies and culture.
I may appear to many to be in a position that is not qualified to criticize Arkoun, but here I will speak in only one part, as criticizing Arkoun’s thought requires great detail in a book.
■ Muhammad Arkoun, in my view, is nothing more than an orientalist who wants to wear the garb of a reformer. He believes that he can reform what he believes are negatives in a culture according to modern Western approaches to thinking to make it keep pace with modern European values.
And here is the disaster
Because the human sciences produced by the West, their primary function was to serve colonial projects, sciences that make Europe a fixed center, while the other non-European world is an unnatural variant of the fixed center, Europe.
In other words…the West’s curricula and human sciences have made the non-European other into samples that are placed inside the laboratory to be studied. It is logical that applying the tools of Western curricula to different samples will result in outputs that do not touch objectivity and do not belong to the truth, but rather outputs that are adapted to the conditions of the tools and methods of the method owner.
It is as if it is a process of transporting all the samples to a land completely different from their original environment.
■ Arkoun did not establish an intellectual curriculum from within the structure of our culture. Rather, he relied on Western curricula. Perhaps if he took advantage of his being a lecturer at Sorbonne University and familiar with Western curricula, in the project of establishing a curriculum from within the culture of his society, it would be a gigantic achievement. Therefore, I believe that the project Al-Jabri was the safest step, because Al-Jabri established a local intellectual ground from which we could proceed properly in understanding ourselves and our issues, regardless of whether we agree or disagree with his project, because this step will be the closest to touching the objective truth.
■ Arkoun, despite his mastery of modern Western approaches, was unable to deconstruct time in the Muslim mind, which he calls mythological time…..because he does not know that he was also inside this mythical time that he criticizes. He studies time from within the imaginary Roman time, and this problem makes him fail to understand the speech of the Qur’an and to understand its meanings, according to the methods of Western thinking, because the time that exists in his imagination is wrong.
For this reason, he did not understand the point that the stories in the Qur’an are not at all the stories that appear in the Old Testament. He believes that the Qur’an, for example, talks about parting a sea in the story of Musa, as in the Old Testament narrative, while the Qur’an clearly and explicitly talks about something completely different from that. This story was leaked to Muslims because of the imaginary time.
{Indeed, this Qur’an relates to the Children of Israel most of that over which they differ} [An-Naml: 76]
■ Arkoun believes that the Greek word myth is equivalent to the word stories in the Qur’an, but there is a question:
● Can we find a translation of difficult vocabulary in our dialects from within the English language? For example, there are vocabulary from the structure of a culture that has no equivalent in another culture?!
We have a word (thul)…which means exhausted and tired after eating.
There is no English word that can correspond to this word.
I believe that a person who is proficient in other languages and is a researcher knows very well that translation is essentially a process of distortion, so how about a religious text that is translated?!
This is the reason why the Qur’an is not translated into other languages. I mean, the Turkish Qur’an has no Qur’an in a Turkish language, or the Iranian Qur’an has it in an Iranian language, etc…. but rather in an Arabic language… and the reason is because it is a true original text and the text cannot be understood except in its language. The first.
If it were not an original text, today you would see every Muslim country with Qur’an in its language, and its residents memorizing Turkish, Iranian, or Pakistani Qur’an.
Just like the book of the Old Testament…there are more than 40 languages in which this book is written…and 40 languages are sacred…the German believes in a book with the text of the Old Testament written in German, the Spaniard has it in Spanish, Portuguese, French…and Coptic and Syriac. And the Jew.
Each book is different from the other in meanings due to the difference in language, so when a researcher wants to understand the true meaning…he goes to the Greek language and the copy of the Old Testament book written in the Greek language…the Septuagint translation.
The reason is because it is not a real, original text, but rather a political project that was able to create a new phenomenon.
So, if we translated the word “stories” in the Qur’an into another language with the Greek word “meth,” would we achieve the true meaning that the Qur’an wants, or would we distort the meaning?!
Of course, there will be distortion and it will be far from the truth. In any linguistic system, there are words that carry certain meanings and you cannot find the same meaning in another linguistic system, because the culture is different, and therefore you cannot translate them, but rather transmit them in their original language only.
The truth is that the Greek word “meith” is not equivalent to the word “stories” in the Qur’an at all.
This is not a scientific method. This is an attempt to project meaning from within a culture’s intellectual system and force it onto a different cultural intellectual system.
Because simply… our culture does not know Greek myth at all, in fact no people knew it. We did not know Greek mythology, so how can we convey a completely different and non-existent meaning and attribute it to a word in the Qur’an?
Arkoun did not realize that among the fundamental issues that the Qur’an discusses and emphasizes is the issue between stories and Greek mythology, an intellectual battle between reality and illusion. Because the stories in the Qur’an are very realistic, Arkoun did not comprehend them because of the problem of the imaginary time in his mind that he could not get out of, this time that began in his imagination with the Greek myth, because the Greek myth is an imaginary world that did not exist, as it is the creation of the Greek imagination only.
■ Arkoun cited only one verse mentioned in the Qur’an that falls within a negative context to make him refuse to use the phrase “legend,” because Arkoun realizes that a Muslim in general only receives the context of that verse when he hears the word “legend,” and in fact it is an observation that anyone realizes, but Arkoun did not He is thinking about searching for the true meaning of the word legends. What if the meaning of legends in the Qur’an was different and carried connotations other than the modern connotations currently present in Arkoun’s mind and in the mind of the Muslim?!
Because when reading the Holy Qur’an, we will find that the word “myths” and its derivatives are mentioned in multiple contexts and not in one context, carrying different meanings, and this may help us understand the true meaning of the word.
Therefore, I believe that reforming the Muslim’s awareness from within the Qur’anic text itself would be better, and on the other hand, it would increase our understanding of the discourse of the Holy Qur’an…. This is a point that Arkoun, who is well-versed in Western thinking methods, did not understand.
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As for Ahmed Daoud
He believes that many ignorantly confuse the meaning of myth with the meaning of superstition, perhaps because myths as a cultural concept do not receive much attention in our cultural space despite its importance, so the study of myths in our country is still modest.
Historian Ahmed Daoud says about the legend: The legend is a true record of specific historical events that have often been subject to improvements in language, style, and poetic imagination, while definitely preserving the historical material to be recorded. It is subject to research and scrutiny before it is adopted and preserved in temples as an essential part of the heritage that plays educational, pedagogical, and religious roles. . Ancient myths reflect real historical events, and only the researcher and historian must know how to extract historical material from them.
As for a myth: a popular tale created by the imagination that varies in intellectual and taste levels from a backward environment to a more civilized environment. It is transmitted by people across generations, adding to it and subtracting from it, to eventually emerge as a mostly oral popular production.
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Myth in general
There are those who define myth as a story related to ancient gods and differentiate between it and the myth that the characters of the myth were essentially ancient gods worshiped by humans, and the myth is a story told by the gods. As for Strauss, the father of French anthropology, he says that the myth consists of three things: structure, symbols, and meaning. .
The thinker Lukács presented to us a new concept, which is superstructures, by which he means: the higher forms of consciousness represented by (religion, mythology, and art), which cannot be removed from any society at all, and these superstructures give their presence to reality with every transformation or change. Development in the infrastructure of society and takes many different forms over time.
Accordingly, myth is a superstructure, a higher consciousness, that cannot be removed from any society. Myth continues to have an influence throughout history, but the myth can take on a new form other than the first form, while the myth retains its basic structure (structure).
Myth is like language…a living organism that develops with time. Just as the vocabulary and structures of the language develop while retaining the rule, the symbolism, characters, and scenarios of the story develop while maintaining the original structure.
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If we examine the Arab awareness of the word mythology or legend, we will find that awareness is viewed as follows:
When observing time in the myth, we find that it is two times: the external time in which the myth occurred, we find it in consciousness different from ordinary historical time, as it appears as an eternal and ancient time starting from an eternal point, and there is the internal time, which is the time in which the myth completes its events, and it is It differs from the time of real daily experiences, as it is a time that easily summarizes the place.
Therefore, it is a story that has been engraved in the consciousness of societies since ancient times, and is repeated according to a system, either repeated in a real way in reality, or repeated in the form of an unreal projection of events out of the sanctity of legend.
That is, the society has a myth engraved in its mind… let us say a myth, a story, or the secret of Musa… so when it decides to write about a person one day, it will attribute to him that story that it inherited from the past… in three cases:
1- The first case
Consciousness believes that one day, after several centuries, a boy will be born near a river, sea, valley, land, etc., and he will be placed inside a box, inside a bed, inside a car, etc., and thrown into water, in a valley, or in a desert, and A king, ruler, or head of state will take him…and when he grows up, he will become his enemy.
This process is repeated throughout time.
Here we find historian Ahmed Dawoud in this case
2- The second case
Consciousness believes that society throughout history has projected that myth onto the characters around it, and it did not happen, but out of the sanctity of the story…. That is, the scenario of the story of the myth will be attributed, either literally or in a developed form, to someone, even though the story did not happen in this way. But society turns it this way because there is an ancient, inherited sanctity to this scenario.
This process is repeated throughout time.
Here we find Muhammad Arkoun in this case
3- The third case
One story happened in the past and ended, and its holiness is because it is found in the Book of Allah.
Here we find the average Muslim in this situation
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What is the meaning of myth, story, and mythology, and what is the difference between them?!
I’ve talked about this topic before, but I’ll keep it short.
● The legend
What is the meaning of legends mentioned in the Qur’an?
But…we must find the origin of the word “myths” and the connotations that this word carried in the past, by searching for the subject of a line in Arabic dictionaries.
(A line underlines a line) …. {And the pen and what they write}, meaning and what they write. The active participle of “wrote” is written, so we say, for example: This matter is written on the paper, and the active participle of the verb “to write” is written, so we say: This matter is written on the paper, meaning it is written on the paper.
The word “Legends of the Ancients” on the tongue of the deniers means the writings of the ancients, and does not mean the myths of the ancients, meaning that when the deniers read the Qur’an they said that they were merely the writings of the ancients.
{Waltour (1) and Kitab Mastoor (2)}
We notice in the verse that the word written is linked to the word book, and it also appears in another verse in the Qur’an and is linked to the word book as well.
{And there is not a city but We will destroy it before the Day of Resurrection or chastise it with a severe punishment. That is written in the Book.}
This makes us completely certain that the word “mistoor” means written, recorded, or recorded, and that the original meaning of the word “myths” has to do with the process of writing, and the true meaning intended by the Qur’an, which was stated in the context of the verses of the Qur’an, is different from the meaning of the stories of the ancients.
The true meaning of the word myths is the writings, not the fairy tales that appear in the books of interpretation. The myths of the ancients mean the writings of the ancients.
This is similar to what we say when we ignore a conversation between two children because it is ridiculous, so we say: This is children’s talk. The word talk does not mean a word of absurdity. The word talk literally means a word of speech, but the other, indirect meaning of the sentence within the situation and context in which it appears means ignoring its absurdity. In our previous statement, we are honest in describing it as children’s talk, but we do not mean the literal meaning, but rather the other indirect meaning, which is absurdity.
So, the literal translation of the verse {This is nothing but the legends of the ancients} is {This is nothing but the writings of the ancients}, but the other indirect meaning of the verse which was stated by the deniers, within the situation and context is: This is a lie. The deniers are honest in their literal description of the Qur’an, but they mean the other, indirect meaning within the context in which the phrase appears. The Qur’an does not deny the description of liars. Rather, the Qur’an itself acknowledges that they are legends of the ancients, but the Qur’an only denounces their denial.
In short… I call on the Arabic language academies to amend the meaning of this word, because continuing with this meaning is a major distortion of the Holy Qur’an, and I do not know what the difficulty is that prevented Arab linguists from abandoning this definition and relying on the Qur’an.
Because the word “myths”, which is found in the Qur’an, is derived from the word “from a line”, which means “books”.
Therefore, the true meaning of the word myths is the writings, not the stories or hadiths that appear in books of interpretation, nor mythology or history.
The word “Legends of the Ancients” in the words of the deniers means the writings of the Ancients, and does not mean the hadiths that have no system or in which there is a resemblance to falsehood or the mythology of the ancients.
Meaning that when the liars read the Qur’an they said:
These are none other than the writings of the first two.
● Stories
The stories in the Qur’an… are real events that actually happened in a brief form or will happen… True
{We relate to you their news with the truth. Indeed, they are young men who believed in their Allah, and We have increased them in guidance} {We recite to you from Musa Pharaon’s news with the truth for a people who believe.}
● Mythology
The word mythology is a word that does not exist in our language or culture……So how will we know the meaning of the word, or can we find a word that is synonymous with it in our language and culture?
Before the research process… a logical question must be asked, which Arab researchers did not ask because of their absolute confidence in Western methods and reliance on them in thinking:
How can I be sure that a society was repeating and believing mythological stories?
This point is the crux of the problem…which made Muhammad Arkoun, who relies on Orientalist approaches, find it difficult to find a word in Arabic that matches the word mythology, and made Ahmed Daoud confuse the concept of sacred texts with unsacred texts of history. .
In other words… Muhammad Arkoun and Ahmed Daoud now believe that Muslims today believe that the story of Musa is true… while it is a myth, but in a positive way of the word… but they forget that we have before us a society that believes in it.
But how can I be sure that 2,500 years ago…there was a society on Earth in a place called Greece…that believed in the goddess Venus as a woman and ascended to the sky and turned into a bright planet in the sky, Venus?! .
How can I be sure that a society was living in Greece with that awareness and perception and believed that story in that way?!
In other words……….If we had a time machine and traveled to the past to Greece and saw the people there and listened to them…would we find people believing in this story or would they mock us?!
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Example :
There was someone who said that the origin of the story of the Companions of the Cave was an ancient Greek story.
My response was: I do not believe that this is the origin of the story, because this mythology is not the same as in this version of ours that we are discussing.
Also, this Greek myth has no basis at all. What is its source? And what is the document that confirms it? And what is the evidence that there were people in the past who believed in this myth so that we believe that it has an origin? Because if there were people even today who believe We will say that it has an origin.
In other words………..When these texts are mentioned in a recent time, in our view, they are not original, because they will be purely the imagination of a writer who tried to create a myth. Unless we believe in the reality of Roman times, which could write imaginary worlds with absolute freedom and make them a history of the ancient world.
As we said, stories can only be confirmed by an existing scholar who believes in them, and these myths must have a faith authority that imposes belief in them, and this requires the presence of a religious text that imposes its authority. Then we can believe that the myth emerged due to a distortion in the understanding of a religious text that has faith authority. . This authority of faith can only come from a heavenly book.
So where is the primary source of this Greek myth, and what is the source of its authority of faith that made people believe in it? Are they just texts written by a person? So, they are not myths. Are they texts written by Allah or written by a messenger from Allah? So where are the divine texts of ancient Greece? Which was written on the stone and was the source of this faith?!
I would agree with you, if this legend were recorded in Egyptian civilization, first because it would have a real material document that exists today, chronological evidence, and then we would be sure that it has an origin in Egyptian civilization. Secondly, even if it does not have material evidence at the present time, we will believe in the possibility of its origin in Misr because the influence of Egyptian civilization on the beliefs of the region will be the first, the origin, the forerunner, and the most powerful and profound of the influence of the so-called Greek civilization, which has no origin. There is a physical presence on Earth that confirms its reality and existence, except for written texts on paper that were written recently.
If Herodotus himself, the father of Greek history, said that the Greeks took their religion from Misr and their gods from Misr, then how is it possible that the Greeks were the origin of religions and myths, and they were a world that came very late, and we do not find any evidence for it except a world found in texts written in Very modern paper, and there are no ancient texts written on stone in this form in the region.
We are now dealing with documentary references that exist to this day and have a chronological age, and there are people who believe in them absolutely, and this makes us believe that they are myths, and we are searching for the source of the faith authority behind this belief, so that we can understand this myth and dismantle it.
Belief in it is what makes us research it. Were it not for faith, it would not have any meaning to us and we would have become myths only from the imagination of a writer. This is what applies to this Greek myth, for which we have no evidence of the existence of a human group in the past that believed in it.
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What are the first texts? …This is the crux of the matter.
Legends of the ancients
Why ?!
Greek mythology is ……. texts that have no basis or real origin.
Mythology… is talk found in modern papers… not the myths of the ancients, and it has come to us from books printed in modern editions… and there is no real ancient material evidence to prove these texts, as there are no ancient writings on stones and… These texts are written in it.
Mythology……. currently unsacred texts, just history.
If a religious group still lives today and sanctifies these texts, perhaps the matter would be different and perhaps we would believe that they have an origin and support.
Mythology… is not one fixed text… that is, texts that do not have a meter that they are found on, and must be read from this fixed meter. Rather, it is variable texts that exist with several different words.
Mythology……..Texts that want to give themselves the status of antiquity, want to make their time ancient, and attribute a soul to the very ancients…but without a real origin or support…
And at this point…we will understand well the game of time calendars, and its main function…which was developed in order to get rid of the problem of time, antiquity, chain of transmission, and origin…this game that was able to create a time calendar and make… From the world of Greek mythology at the beginning of the calendar, and the beginning of time.
Now…we will make a comparison between stories and mythology
■ Stories are currently sacred… Mythology is currently not sacred
■ Stories have an origin (the Book of Allah)… Mythology has no origin
■ Stories have support (the Book of Allah)… Mythology has no support
{Indeed, it is the Noble Qur’an, in a hidden Book}
■ Stories were linked to the divine because they are found in the Book of Allah… As for mythology, one of its definitions is that it is stories told by the gods.
■ Stories are a fixed text with a precise meter… Mythology does not have a fixed text, but rather variable texts, and there is no precise meter for it.
{Allah is the One who sent down the Book with truth and balance}
■ Stories are a new, primary text that was not preceded by any text like it because they came out of the Book of Allah… Mythology is repetitive, secondary texts that have no fixed reference.
■ Stories are texts on tablets… Mythology is texts on paper
{Rather, it is a glorious Qur’an, in a preserved tablet}
■ Stories from the writings of the ancients… Mythology from the writings of Greece.
{And it is a revelation of Allah to the worlds. The Faithful Spirit has sent it down to your heart so that you may be of those who are warned. In a clear Arabic tongue. And indeed, it is in the mouth of the ancients.}
■ Stories are evidence that is as old as its time, something physical (stone tablets)…….. As for mythology, it is evidence that is as old as its time, something virtual (a chronological calendar).
finally
■ Stories are news (past, future)… Mythology is history (past)
Yes, this is the fundamental difference between the stories of the Qur’an and mythology… and the reason why the stories are fixed texts with a precise balance, and the report cannot be understood except with this balanced and precise text and in the language from which this report came out.
{We narrate to you news of them with the truth}
Because the fundamental question is: What are the texts written by the ancients, or what is the awareness and perception of the world that the ancients had?!
The answer will revolve around the relationship between text and time…the time of texts.
This is the essence of the issue in understanding the truth of religions and history.
Should we translate the Greek word (mythology) into Arabic with the word (stories) according to the words of Muhammad Arkoun?! …And do the stories in the Qur’an mean the word positive myth, according to the words of Ahmed Dawoud?!
permission
What is the meaning of mythology…..or can we find a word in the Arabic language that is the correct translation of the word (Greek myth)?
Yes, there is a word synonymous with mythology
We do not need to translate it, rather we transfer it by its name (Maith)… But if we want to find a meaning in our tongue, it is temptation and a lie.
That is, texts… without a fixed origin and support for them, and they are attributed to an ancient time through a hypothetical calendar, and they are given an ancient sacred appearance by introducing names for them, and not connected to today and to the fact that they were among people’s beliefs or were in people’s awareness in ancient times. …It is a lie and a temptation.
Any text… that claims that it was on the tongue of people in ancient times, on the tongue of the ancients, and it was not on their tongue at all… is a lie or a temptation.
Any modern story…that claims to have happened in the past and people believe in it that it actually happened in the past…is a temptation and a lie.
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What is the conclusion?!
We have concluded from our previous conversation that the essence of the topic…is the time of texts…and this thing becomes very, very important…when the topic revolves around (news).
■ Why did the story take on a mythical character and become a belief and belief?
We have two types of myth, pure myth and sacred myth. The myth that is combined with faith we call it a sacred myth, while the myth that is not married with faith we call it a myth as it is.
The sacred myth came out of a religious text in a wrong way, and because faith requires you to believe in the text and what comes out of it, then it turned into a myth and there are those who believe in it. If it were not for the sacred religious text, people would not have believed in myth.
As for the unholy myth, it came out of an unholy text, and because it is a text that is not obligatory for you to believe in it and does not force you to believe in it or what comes out of it, then the myth continues as it is and there is no one who believes in it.
The myth that a person finds it difficult to get rid of, it is certain that the reason is a marriage that occurred between myth and faith, and then we call it a sacred myth. While the myth that we get rid of easily is a myth that emerged from pure imagination that has nothing to do with binding faith.
In other words………….. If this story had not been mentioned in the Holy Qur’an, this story would have become completely mythical and untrue in the Muslim’s consciousness.
Therefore…we believe that the story is a pure myth among Al-Nasarah, because the story emerged from non-religious texts, that is, it emerged from historical texts written after the event by historians and poets and was not mentioned in a holy book (the Old Testament or the New Testament).
But what is strange is that it is linked to religion in the Church, so we want the first religious text so that we believe that the text has been subjected to a wrong interpretation, but the first text is a poetic text that is not obligatory to believe in, but rather can be accepted and rejected.
Why ?
As long as there is belief in the truth of this unrealistic mythical story, this faith must have one origin from which it emerged, because it is impossible for people to believe in this myth, without the existence of an absolute faith authority that forces people to believe in it in this way.
Is it the poetic text or the church, the source of faith authority for believers?!
What is the source of the authority of faith in that fairy tale? There must be a strong authority of faith that makes people believe in that fairy tale so that we can consider it a legendary story?
There must be a very sacred text from which this story emerged and turned it into a legend in the mind of the church? .
Because it is a fairy tale, about people who fell asleep and woke up 300 years later. It is impossible for a rational person to believe in this fairy tale without the existence of a primary authority of faith that remains to this day forcing him to believe in it.
Studying the Syriac case makes us believe that it is a purely mythical story until we find the sacred text that turns it into a sacred myth, because it does not have any fixed sacred textual source of faith, and there is an insistence on the part of the Church to make this myth a story of faith and to dedicate a holiday to it…. For a purpose we do not know.
At the same time, we find that the story is a myth among Muslims, but there is a reference text that has great absolute heavenly authority that forces Muslims to believe in it, but it was subjected to distortion in the meaning of the text and it turned into a legendary story.
■ What is the secret, then, in this fairy tale being shared between Christianity and Islam? Doesn’t the topic seem strange?
We believe with certainty that the transformation of the story into a myth in general for everyone is the result of the existence of a sacred religious text and there was a wrong interpretation of it, in other words… there was a sacred text that carried absolute supreme faith authority, and people were on a journey. Interpretation of this text.
It is a sacred text, and people were on a journey of interpretation of this text, and these interpretations are what explain this mythical perception of the story.
We must search for the power of the sacred text among the sources, as it is what will make us reach an understanding of the story.
If we collect the first sources that mentioned the story, they are:
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
A sacred religious text, the Holy Qur’an……..620 AD
Then we analyzed the strength of the faith authority among believers in these texts, and we will find that the only text among these three texts, which carries the greatest absolute, heavenly, supreme faith authority, is the Holy Qur’an.
The Qur’an, the only one among them, is considered a basic sacred reference text… because of all the Syriac texts that mention the story, there is no great, great, and sacred interest in it. Otherwise, some of them would not have been lost and would have appeared with other historians at a different time, and some of them would not have been transmitted from sources. Greek after a while.
This makes us believe that the Qur’anic text is the first sacred reference text from which this story emerged, thus turning the text into a sacred fairy tale in the Muslim consciousness and a purely fairy tale for the Christian.
The Qur’an is the sacred text, the primary foundational reference for this text… and there are those who deliberately wanted to tamper with its time.
We have come to believe to a large extent that the Syriac texts came after the Qur’an to interpret the story and never preceded the Qur’an, but the virtual calendar game was the reason for creating this cunning game that deceived the Muslim and made him believe in this mythical story.
Without the slightest doubt… the Syriac sources are a cunning but failed and deliberate attempt to interpret the text of the Qur’an by fabricating a false magical story to make the Muslim believe that it is the interpretation of the sacred text found in the Qur’an.
{We narrate to you a revelation of the truth}