8/31/2020 0:00:00
We talked in a previous article about a cultural phenomenon that exists in our societies, about women who have special abilities and are respected by society. It is said that they have the ability to know the past of the dead. These women are not witches and do not receive money for their work. These women do their work from Chapter on reward, and they refuse to tell people anything bad from the person’s past.
The truth is that I did not meet any of them to be sure, but this phenomenon made us think carefully about our popular culture in order to understand the importance of time and the concept of time as well in our culture.
The culture of revealing the past in general within our culture is widespread, but the phenomenon of revealing the future seems very prominent within our culture, from stories revolving around general events or around personalities, from people’s interests in reading horoscopes, to sciences revolving around this phenomenon, etc… Future prophecies appear to be paranormal within our culture, when events conform to the words of the prophecy.
These questions, ideas, and research processes will be discussed at length, leading us to ask an important question:
Can we say that prophets are a phenomenon born from within this culture?
Were the prophets the ones who had divine contact with the world of the unseen and saw the future?!
Can it be said that the prophets came with a prophecy about the future?
A perception that may seem logical………but where can one search for the prophecy that the Prophet brought?
We have only one thing through which we can search and verify this thing, and this thing is the Holy Qur’an, the inheritance that can be relied upon with complete confidence, because the rest of the stories and hadiths attributed to the Prophet cannot be confirmed or confirmed, because the possibility will be It is very significant in that it is a popular, political and social product that interacted with the phenomenon of prophecy over time. Therefore, according to our logic, we can ask the following question:
Is the Holy Qur’an a prophecy that talks about the future?
This question requires us to go to the Qur’an, research it, and reflect on it well.
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If we go to the Qur’an and consider its discourse well, and compare it with the discourse of another book similar to (the Book of the Old Testament), we will find important observations:
We will find the vocabulary of the Qur’an to be very simple and colloquial, and there is no great celebration of complex vocabulary and special nomenclature. It is an innate, primitive speech, as if it speaks with a tongue that is the first on earth, which knows no borders, no nationalities, no identities, no differences, and no distinction.
For example, the Qur’an speaks in vocabulary (village, city, mountain, sky, earth, plant, people, etc.)… without adding other names to those vocabulary.
1- For example, the Qur’an does not deal with the address (the city of Damascus), but rather it deals with the address (that city).
2- For example, the Qur’an does not deal with the speech (the city of Alexandria), but rather it deals with the speech (the village by the sea).
3- For example, the Qur’an does not deal with the discourse of (Cairo and Baghdad), but rather deals with the discourse of (Al-Qaryatayn).
4- For example, the Qur’an does not deal with the speech of (the English, the French, etc.), but rather it deals with the speech of (the people).
5- For example, the Qur’an does not deal with the discourse of (the lines of the Musnad), but rather deals with the discourse of (that book).
6- For example, the Qur’an does not deal with the speech of (James Brown, who deciphered the inscriptions of the Musnad), but rather he deals with the speech of (the One who was given the Book)
3- For example, the Qur’an does not deal with the discourse of (countries and borders), but rather deals with the discourse of (land).
3- For example, the Qur’an does not deal with the discourse of (nationalities and identities), but rather deals with the discourse of (people are one nation).
3- For example, the Qur’an does not deal with the speech of (Al-Khidr), but rather deals with the speech of (a righteous man).
The reader is not busy and is not interested in the names of specific things, but rather in the names of general things.
The Quran is not interested in your personal name being (O Najeeb), but rather addresses you by your real name (O Man).
If you find today, for example, “How hypocritical is the House of Saud?”, the Qur’an is not interested in this specific designation, but rather is interested in the general designation (those who are hypocrites).
If you find an incident that occurred in the city of Pars and it is suitable to be an example for explaining an idea, the Quran is not interested in these specific designations, but rather addresses you with the general designation (and give them as an example the owners of the village).
If a group of French intelligence men commit a corrupt act and are able to deceive the people, the Qur’an is not interested in these labels, but rather addresses the people with a speech (but the devils disbelieved, teaching the people magic)
Simple general vocabulary, not specific, and a brief, concise speech with no redundancy, and he does not attempt to give other names to things in order to explain his purposes and meanings. Because it is simple, general vocabulary that is understandable to everyone.
(Damascus) is a city, and that is enough, and there is no need to mention its specific name
The English are indeed a people, and that is enough, and there is no need to mention their special name
(Oran) is actually a village near the sea, and that is enough, and there is no need to mention its specific name.
And (you) are truly a human being, and that is enough, and there is no need to mention your special name (Ahmed).
The two sons of Adam are brothers, and that is sufficient, and there is no need to mention their special names (Abel and Cain).
(Musnad script) is a book and is sufficient, and there is no need to mention its specific name (Musnad).
A very simple and brief speech, with basic, uncomplicated and undistinguished general vocabulary…a preliminary speech that creates the first innate nature in humans.
Sky, stars, moon, sun, eye, ear, chest, heart, earth, plant, village, city, river, water, man, animal, house, book, pen…etc.
All of these vocabulary are understood by anyone and there is no difficulty at all in understanding them. All of these vocabulary are present in every environment in which any person exists and are known by any person on earth.
For example, Al-Quran does not address you about (the Andromeda Galaxy), as there are many who do not know this name, but Al-Quran addresses you in general terms, so instead of the word (Andromeda) he says to you (those stars).
For example, the Qur’an does not address you about “kangaroo,” as there are many who do not know this name, but the Qur’an addresses you in general terms, so instead of the word “kangaroo,” he says to you (earth animal).
And so on
This characteristic found in the Qur’an is not found at all in the Jewish book (the Old Testament). Rather, it is the complete opposite of the Qur’an’s speech.
The Book of the Al-Yahoud (the Old Testament) contains a complex and long discourse, and is full of complex, special and distinctive vocabulary… A discourse that speaks to a person of borders, nationalities, identities and nationalities.
This makes you realize very well with certainty that (the Qur’an) and (the Book of the Old Testament) are from two different sources and not from one source. It is impossible that the source from which the Qur’an came (Allah) will be the same source that came from (the Book of the Old Testament). Rather, from a different source than the first source (Allah).
The first source (the source of the Qur’an) is the first nature, and the source (the Book of the Old Testament) is the modern political mind.
We are not talking about a comparison between the Qur’an and the writers of the Old Testament, but rather it is a matter of separating the two sources so that the vision becomes much clearer, because our topic is about the concept of news in the Qur’an’s discourse.
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What is the name and how do we know the first names?!
Linguists have delved into this question to a great extent, and this discussion can be summarized with a question that is the essence of linguistics: How did language arise in humans?!
Of course…we live in a world that has become based on the doctrine of the theory of evolution. The theory of evolution is not a biological scientific theory as some believe. Rather, it has entered into all human sciences, because as long as this theory has become a reality, it is logical that the explanation of many human phenomena (language – Ethics – family – society – etc.) will be based on the idea of evolution.
Morals also developed… and the family system evolved… etc.
Therefore, the current science of linguistics, which was founded by Western scholars, including theories, information, etc., is the basis of university curricula and education. This curriculum is based on a central idea, which is that language has developed in man, during the journey of human evolution and the split from The world of animals, and during the evolution of man he learned sounds from animals, and these sounds are the origin of language, and this development is the explanation of the reality of languages in the world today.
This is the West’s approach.
You will find this approach clearly and funny… when you watch an interview with a Western scientist (Richard Dawkins) and when the broadcaster asks him: How did language arise in humans? …Richard Dawkins says that the beginning was learning sounds from animals… when humans were trying to imitate animals… Then the scientist (Richard Dawkins) in front of the broadcaster makes a sound from his mouth that resembles the sound of monkeys: (Aww – Qahha). He says that man shouted like this in the beginning, and imitated these sounds, and with time words arose and language was formed.
In this funny and sarcastic way, and in the name of science, they interpreted the language, and it became the core of the Western scientific intellectual consciousness, which seeks to make it a global consciousness. Rather, this Western approach, in the name of (science), views any other idea as not scientific, but rather backward, linked to religions that man needed during his development, as a simple explanation for these complex scientific issues.
For example, the idea that language in humans is an innate idea has become an unscientific idea and calls for ridicule (but Aww and Qaha does not call for ridicule), and Western approaches are talked about in terms of talking about simple interpretations of language among peoples.
For example, it is said in the linguistics curricula in order to talk about primitive, superstitious ideas…that there are peoples who believed that language fell from the sky, and there are peoples who believed that man learned language from the Creator…etc.
This is the crux of the issue.
The West’s approaches are very contradictory…they believe that humans are part of the animal kingdom…but they could not explain how the languages of communication of other animals arose. They evolved, as animals have languages of communication, and it is natural that they are languages. It is present in their structure, and you do not need to learn it. Animals of one species can communicate with each other, even if you take an animal and distance it from its species, but once you put it with its members, it can communicate.
How did he acquire this language without learning it?!
A fungus is embedded in it
And man is also the same thing. Man existed on earth with a first-innate tongue, with which he communicates with other humans.
Some do not realize that the Qur’an addresses this very important idea, which is an important part of the reality of man on earth.
{And there is not a thing that does not glorify His praise, but you do not understand their glorification}
{And He taught Adam all the names}
The first names with which man existed, and these names are the same names spoken by the Qur’an’s speech.
The question now: How do we know first names, or in other words, is (Earth) a first name, and what is the meaning of the first name?!
Yes… the word (land) is a primary noun… meaning there is no other noun before the word (land) from which the word (land) emerged.
Or in other words… the word (land) was not derived from any other word, or from other sounds, it is a first name.
This is the point that has caused inability among some of our researchers, who are based on Western Darwinian approaches to linguistics, history, etc., when they attempt to provide scientific materials to interpret Arabic names and words. They assume that ancient man worshiped the Allah of the Earth (Ra) in the ancient Sumerian language. With time, the word changed to (land) in Arabic.
Such ridiculous Darwinian explanations that mock the minds of people who have come to believe in the theory of evolution, and bring up words that resemble the words of the readers, but with one or two letters missing, then attribute the word to ancient gods that people worshiped, and with the development of man and his religion, the word developed and increased. It contains one or two letters, so it becomes the word found in the Qur’an.
Land…the first word, there is no other word before it.
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Let us return to the previous article (Part One), in which we asked several questions, as an introduction to knowing the concept of news and the connection of the concept to the perception of names… and we will place it in its entirety here… for the sake of the connection process.
First, let us talk about another aspect, which I find to be a very important aspect as an introduction to clarifying the general idea. We will assume that we conduct experiments in reality and ask several questions.
Me: If I asked you a question: What is the name of that thing that contains a huge amount of salt water and ships move on it?
You: Of course your answer will be…. (sea)
Me: But if I ask you another question: Are you sure that his name is Bahr?!
You: Perhaps you will say to yourself that my question is very strange, but you will answer my question… Yes, I am sure, (Bahar).
Me: Your answer is incorrect, because I asked another person the same question I asked you, and his answer was that his name is (sea – si) and not (bahr).
So what is the real name of that thing? Is it (sea) or (sea)?
You: It is the same name, it is Bahr or Sea, because Sea in English means sea.
Me: I have that thing and it is one thing, and it must have only one name and not two names.
What is the name of that thing?
You: Okay.. His name is Bahr
Me: But there is another person who says his name is (C)
I finish
What is the meaning of this ?!
A clear and easy question: What is the name of that thing? Is its name Sea MC?!
This story will be repeated with us in all the things around us, and we will ask the same question as before:
Is the name of that thing “mountain” or “mountain”?!
Is the name of that thing “Sky” or “Sky”?!
Is the name of that thing (pyramid) or (pyramid)?!
Some will say: What is the importance of this, they are just languages and each language has different names for things?!
But for me it is very important, because I intend to write a message to my grandchildren who will be born after 200 years, and I want them to understand my message well, and I want to call things by their real names, so that they understand what I mean and what I am referring to in my message…… because the names The real ones are the pausing nouns that anyone will know even after 1000 years.
Q: But is it possible that an inanimate object has a definite noun associated with it?!
In other words……….Is the mountain called (Jabal), because it has a tongue to speak it and says I am (mountain)?!
A: No…then the names of things will be a process of agreement that took place between people, and each group of people has the freedom to call the thing by any name according to their agreement in their language, and their agreement becomes a process of agreement.
This thing is true… and this would be a problem then… if I thought about writing my message to my grandchildren, because the names of things change according to people’s agreement, and my grandchildren will not understand my message that I intend to write.
But what if an agreement had been made in the very ancient past… among the first group of people to inhabit the Earth, to give names to the things around them, and this agreement had been recorded in a book containing the names of the things around us, and this book became my arrest?!
If this had actually happened in the past, then the problem that I faced would have been solved, by relying on the names of the things in this book, as the first stop nouns, while writing my letter that I intend to write, and which I want my grandchildren to open after 200 years, and it will not It is difficult for my grandchildren to understand the names of the things I wrote in the letter, because if it is difficult for my grandchildren to understand any name in my letter, they will turn to the stop book and they will know the meaning of this name.
Q: But what if my grandchildren do not realize that this book is my suspension and they must return to it if it is difficult for them to understand a word of my letter?!
A: A logical question, but I think the solution is easy.
First, as long as this book is my book, I am certain that it will be a reference for all people if it is difficult for them to understand a word, and I am certain that my grandchildren will know.
But there is a possibility that a problem will occur, and people will forget this reference, so the solution is… to write the letter and I will write at the end of it a note saying: [That is the book about which there is no doubt, a guidance for you, in case it is difficult for you to understand a name or word in my letter].
The problem is almost solved.
It is true that this problem has been solved once and for all, but there is another problem that will confront us in the message. We talked about inanimate things around us, but what about living creatures?!
how ?
Me: What is your name?
You: My name is… Adel
Me: What is your real name? This name was chosen for you by your parents?
You: No problem, I changed my name and chose another name for myself: Khaled.
Me: But what if I lost my memory and forgot your name, and I chose another name for you, let it be Hassan. Is your name Adel, Khaled, or Hassan?!
You: Okay, my name is Insan.
I finish
what is the meaning ?!
A mountain is called a mountain, anywhere you find a mountain, and the sky is called a sky anywhere, one name, and it does not need other names.
Q: So….what is the name of this thing that walks on two legs and has two eyes, a nose, eyes, and fingers?!
A: A human being.
very right
So…our real stop name is….human
I think that the problem has been solved, and if I thought about writing the letter to my grandchildren, it would be certain that the name (Insan) would be the surname found in that surrogate book, and I would adopt this name while writing my letter to my grandchildren.
But we still have another problem… What if we wanted to be called by a name other than the name (human)… Then our names would be non-arbitrative names, because they are names that change and are not fixed, so we can change our names, and this means That the new name is not our real name.
And here is the problem….. These names (Khalid, Adel, Hassan) are non-descriptive names, and they cannot be present in the book, because they are variable, especially if I were (a prophet) and wrote my letter to my grandchildren after 200 years, telling them about a story. It will take place in their time, about a criminal, and I wanted to give him a name within the story?!
How will I choose his name from the book when it is not a name that is my own, but rather a variable name, as is the case with all other things?!
problem
But what if the book addresses this problem, as it says that in the case of writing the news, there are names that are revealed with authority related to the news, and for him, they are suspensive names, because they are news of his right, so the name that the news assigned to the person is the real, correct name… because this name It is the name that told us about his story before his birth, and as long as the news is true, and the news happened, it is a suspended name, even if the person is called by other names in reality (Khaled Adel Hassan), so his real name is the name that he spoke about before his birth and told us his story.
In other words….. If your name is Adel, then after a while you change your name to Khaled, and after a while you travel to another country and there you lose your memory and forget your name, and decide to call yourself Hassan. After a while, I saw a book written 200 years ago in which a story was written that talked about you, and your name was written in the story (Musa)… Your real, authentic name is not Adel, Khaled, or Hassan, but rather your real, authentic name is (Musa).
Or in other words… if your father named you (Napoleon), and after a while you saw a book written 200 years ago and in it is written a story that talks about you, and your name is written in the story (Pharaoh)…and your real name is not (Napoleon), rather, your real pseudonym (Pharaoh) found in the book.
And this…is the essence of the concept of news in the Qur’an.
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Now… after we know those characteristics found in the Qur’an, and we understand the concept of pausal first names…. the important question is:
Does this general discourse found in the Qur’an with general, non-specific vocabulary… require a prophet who understands the discourse well and receives the news, and is aware of the new special designations for those things with general names that have become common in reality and have become surrounding the people, then he becomes a messenger and Deliver it to people.
in another meaning
Do we need a messenger to inform us of the specific name of the general name (the book) that is now in circulation in reality? Is it (Newton’s book) or (the predicate script).
Do we need a messenger to inform us of the specific, distinctive name of the general name (people who know) that is currently in circulation in reality? Are they (Arabs), (Qarashians), (Turks), or (Greeks)?!
Do we need a messenger to inform us of the specific name that distinguishes the general name (the village by the sea), which is currently in circulation in reality? Is it (Alexandria), (Oran), (Beirut), or (Miami)?!
Do we need a messenger to inform us of the specific, distinctive name of the general name (the Torah) that is now in circulation in reality? Is it (the book of the Al-Yahoud), (the book of the Hindus), or (the book of the Zoroastrians)?!
Do we need a messenger to inform us of the specific name that distinguishes the general name (of the two villages) that is currently in circulation in reality? Are they (Damascus and Cairo) or (Paris and London)?!
Do we need a messenger to inform us of the specific, distinctive name of the general name (magic) that is currently in circulation in reality? Is it (fake false media), (fake history), (magic games), or (fake translations)?!
Why did you ask these questions?!
Because the Qur’an’s speech confirms the logic of these questions, very clearly.
The Qur’an recites news to the Messenger
{We recite to you the truthful news of Musa and Pharaon}
{These are of the tidings of the unseen that We reveal to you. Neither you nor your people knew them before this, so be patient. Indeed, the end is for the righteous.}
{And each of us will relate to you the news of the Messengers that which we may strengthen your heart, and this truth will come to you, and an admonition and a reminder for the believers.}
Then after that… the Qur’an addresses the Messenger by reciting to the people information about things that bear general names, and reciting to the people the specific, distinctive designations for them that are circulating in reality today.
He commands him… to recite the story of the One to whom We gave Our signs, so he withdraws from them and tells the people his special name, which has become common in reality, and his story.
{And recite to them the story of the one to whom We had given Our signs, but he slipped away from them, so Shaytan followed him, and he was of the misguided ones. (175) And had We willed, We would have lifted him up therewith, but he settled down to the earth and followed his own desires. So his likeness is like a dog. If you bear it panting, or leave it panting, that is like the people who disbelieved in Our signs. So tell stories that they may reflect. (176) }
He also orders him…to do the same thing as before, to recite the story of the two sons of Adam, and to tell people their special designations that distinguish them in today’s reality and their stories.
{And recite to them the story of the two sons of Adam in truth, when they offered an offering, and it was accepted from one of them, but it was not accepted from the other. He said, “I will kill you.” He said, “Allah only accepts from the righteous.” (27) If you extend your hand to me to kill me, I will not extend my hand to you to kill you. Indeed, I fear Allah, Allah of the worlds. (28) Indeed, I want to You will bear my sin and your sin, and you will be among the companions of the Fire, and that is the recompense of the wrongdoers. (29) So his soul tempted him to kill his brother, so he killed him and became one of the losers. (30) Then Allah sent a crow searching the earth to show him how to cover up his brother’s bad. The remorseful (31)}
Then after that… the Qur’an addresses the Messenger and orders him to say to the people:
{Say: It is great news (67) You turn away from it (68)}
It is certain that these symptoms are among people… because people have abandoned their first nature, abandoned the discourse of the first nature that people used to have, the discourse with the original general vocabulary, and they have come to believe that specific designations are the origin and reality of people.
This applies to today’s reality. People today have come to live within a world governed by unreal names and laws that contradict nature. People have become adapted to them and believe that they are their true origin. People have come to believe in states and borders and not in land, and they believe in racial and national labels. Not in man, and they began to believe in books and not one book, and they began to believe in several histories and not one history.
Such a reality will make a person completely resistant to the discourse that contains the names of the first innate nature that people used to have before this world, which was filled with special, always changing names.
For example… the Qur’an addresses the people about the people who were given the Book, and it is a true, true, and truthful discourse, and he does not address the people about (the French) who translated the Egyptian inscriptions, because there is no difference between the two speakers at all, for the French are a people, and the Egyptian inscriptions are a book.
The only difference is… that the Qur’an’s names are original, initial designations, while reality now contains special, distinct, and variable non-original designations. In the past, the French were called the Franks, today they are France, and tomorrow they may have another name.
And so on
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Does the Holy Qur’an confirm this logic that we talked about, and what are the problems that accompany the Muslim in reality as a result of not understanding the logic of the Qur’an’s speech?!
In an upcoming article