2019-06-29T13:51:00-07:00
In the beginning……. It is necessary to review the most valuable heritage books that reached the Muslim, from Central Asian Turkish authors, which interpreted these Qur’anic texts to the Muslim.
The matter is important and necessary… so that the Muslim can see the project clearly… and see the extent of the organized corruption that the Ottoman and Safavid era tried to plant in our consciousness and consolidate… through destruction and corruption. And the cancellation of the foundational sacred texts of Islam, and one realizes the scale of the plan.
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I will quote the official interpretations…from the most famous book of interpretation of the Qur’an, which is Al-Tabari’s interpretation, and these interpretations are the general awareness that exists among most Muslims of all sects.
{And how can they judge you when they have the Torah in which is the rule of Allah? Then they turn away after that, and those are not believers. (43) Indeed, We have sent down the Torah, in which is guidance and light. The prophets who submitted to those who were Al-Yahoud judged by it, and the divines and the rabbis, because they preserved the Book of Allah and were witnesses to it. So do not fear the people, but fear Me, and do not exchange My verses for a price. A little, and whoever does not judge by what Allah has revealed, those are the disbelievers. (44) And We prescribed for them therein that a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and qisas for wounds. But whoever gives it in charity, it is an expiation for him, and whoever does not judge according to what Allah revealed – those are the wrongdoers.
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{And how can they judge you when they have the Torah in which is the ruling of Allah?}
His Excellency means: How can these Al-Yahoud rule over you, O Muhammad, among them, so that they accept you as their arbiter among them, while they have the Torah that I sent down to Musa, which they acknowledge to be the truth and that it is my book that I sent down to my prophet, and that whatever ruling it contains is from my ruling, they know that and do not deny it, nor do they They fight him, and they know that my ruling is that the married adulterer should be stoned.
{Then they turn away after that}
He says: They abandon ruling on it after knowing my ruling, which is boldness and disobedience to me. Although this was mentioned by Allah Almighty as a speech to His Prophet, may Allah bless him and grant him peace, it is a rebuke on his part against the Al-Yahoud about whom this verse was revealed.
Allah Almighty says to them: How do you, Al-Yahoud, acknowledge the ruling of my Prophet Muhammad, may Allah bless him and grant him peace, despite your denial of his prophecy and your denial of it, while you abandon my ruling, which you acknowledge is a right upon you and a duty that Musa brought to you from Allah? He says: If you are abandoning My ruling that Musa brought to you, whose prophecy you acknowledge in my book, then you are abandoning My ruling that My Prophet Muhammad tells you is My ruling, even though you are denying his prophecy. {And those are not believers}.
{And those are not believers} He says: It is not the one who does this act: that is, the one who turns away from the rule of Allah which He ruled in His Book which He revealed to His Prophet in His creation as the one who believed in Allah and His Messenger and acknowledged his monotheism and the prophethood of his Prophet, may Allah bless him and grant him peace; Because that is not the action of people of faith. The basic principle of turning away from something is to turn away from it.
4-Indeed, We sent down the Torah, in which is guidance and light. The prophets who submitted to those who were Al-Yahoud judged by it, and the rabbis and the rabbis, because they preserved the Book of Allah and were witnesses to it. So do not fear people, but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed – those are the disbelievers.
The statement regarding the interpretation of the Almighty’s saying: {Indeed, We sent down the Torah, in it is guidance and light. The prophets who submitted to it judged those who were Al-Yahoud.} Allah Almighty says: Indeed, We sent down the Torah, in which is an explanation of what these Al-Yahoud asked you about regarding the ruling on married adulterers, {and light} He says: And in it is the clearing away of what has wronged them. And Dhia was not confused about the ruling.
{The prophets who converted to Islam rule by it} He says: He rules by the rule of the Torah in this matter: that is, in what they appealed to the Prophet, may Allah’s prayers and peace be upon him, regarding the matter of the adulterers, the prophets who converted to Islam, and they are the ones who submitted to Allah’s ruling and acknowledged it. Rather, Allah Almighty meant that our Prophet Muhammad, may Allah bless him and grant him peace, reminded him of that in his ruling on married Jewish adulterers with stoning, and in his equating the blood of the dead of al-Nadir and Qurayza in qisas and blood money, and those before Muhammad among the prophets were judged according to the ruling of Allah.
As: 9385 – Muhammad bin Al-Hussein told me, he said: Ahmad bin Mufaddal told us, he said: Asbat told us, on the authority of Al-Suddi: {Indeed, We sent down the Torah, in which is guidance and light, by which the prophets who have submitted to Islam judge by it} meaning the Prophet, may Allah bless him and grant him peace. 9386 – Bishr bin Muadh told us, he said. Yazid bin Zurayi told us, he said: Saeed told us, on the authority of Qatada, he said: It was mentioned to us that the Prophet of Allah, may Allah bless him and grant him peace, used to say when this verse was revealed: “We judge the Al-Yahoud and all other people of religions.”
Al-Hasan bin Yahya told us, he said: Abdul Razzaq told us, he said: Muammar told us, on the authority of Al-Zuhri, he said: A man from Muzainah told us, and we were with Saeed bin Al-Musayyab, on the authority of Abu Hurairah, he said: A Jewish man committed adultery with a woman, and some of them said to each other: Take us to this. The Prophet, for he is a prophet who was sent with relief. If he gives us a fatwa without stoning, we accept it and use it as evidence before Allah and say: Give a fatwa to a prophet from among your prophets! He said: They came to the Prophet, may Allah bless him and grant him peace, while he was sitting in the mosque with his companions, and they said: O Abu Al-Qasim, what do you say about a man and a woman among them committing adultery? He did not speak to them a word, until he came to the school’s house, stood at the door, and said: “I adjure you by Allah who sent down the Torah to Musa! What do you find in the Torah regarding one who commits adultery when he is married?” They said: “He should be bathed, forced, and flogged.” He walked around them – and a young man remained silent.
{The Prophets who submitted to Islam judge by it} The Prophet, may Allah bless him and grant him peace, and the prophets before him judge according to what is in it of truth.
Al-Muthanna told us, he said: Amr bin Aoun told us, he said: Hushaym told us, on the authority of Awf, on the authority of Al-Hasan, in his saying: {The prophets who converted to Islam judge by it} meaning the Prophet, may Allah bless him and grant him peace. {For those who are Al-Yahoud} means the Al-Yahoud, so judge between them and do not fear them.
The saying regarding the interpretation of the Almighty’s saying: {And the rabbis and the rabbis, because they preserved the Book of Allah and were witnesses to it} Allah Almighty says: And he will be judged by the Torah and its rulings which Allah revealed in it at all times according to what He commanded it to be judged therein with the prophets who submitted to Islam, the rabbis and the rabbis. And the rabbis: a plural of rabbis, and they are the wise scholars who see people’s policies, manage their affairs, and take care of their interests. And the rabbis: they are the scholars. We have explained the meaning of the divine in the past with its evidence and the sayings of the people of interpretation regarding it. As for the rabbis: they are the plural of ibir, which is the arbitrator of a thing, and from it Ka’b was said: Ka’b al-Ahbar. Al-Farra’ used to say: Most of the time I heard the Arabs say about one of the rabbis: rabbi with a kasra of the ha. Some interpreters used to say: By the rabbis and the rabbis in this matter, I mean: the two sons of Suria, who acknowledged to the Messenger of Allah the ruling of Allah Almighty in the Torah on married adulterers.
{Because they preserved from the Book of Allah} Its meaning is: The prophets who converted to Islam judge by the rule of the Torah, and the rabbis and rabbis – meaning the scholars – judge by what they entrusted their knowledge of the Book of Allah, which is the Torah. The B is in his saying: {because they preserved} of the connection with the rabbis. As for his saying: {and they were witnesses to it} it means that the rabbis and the rabbis, because of what they were entrusted with from the Book of Allah, judge by the Torah along with the prophets who submitted to those who were Al-Yahoud, and they were in the same ruling as the prophets who submitted to those who were Al-Yahoud as witnesses that they were decreed. They are subject to the Book of Allah which He revealed to His Prophet Musa and His decree upon them.
{And they were witnesses against him}
This means that the gods and the rabbis are the martyrs for Muhammad, may Allah bless him and grant him peace, to what he said was the truth that came from Allah. He is the Prophet of Allah, Muhammad. The Al-Yahoud came to him and he judged between them with truth.
{So do not fear people, but fear me}
Allah Almighty says to the Jewish scholars and rabbis: Do not fear the people in carrying out My judgment that I have passed upon My servants and imposing upon them what I have commanded, for they cannot do you harm or benefit except with My permission, and do not conceal the stoning that I have made a ruling in the Torah for married adulterers, but fear Me without Every one of My creation, benefit and harm are in My Hand.
As for his saying: {And do not exchange My verses for a small price} He says: And do not take, O rabbis, for neglecting to judge by the verses of My Book which I sent down to Musa a lowly reward, and that is a small price. What Allah Almighty intended to mention was to prohibit them from consuming unlawful acts due to their distorting the Book of Allah and changing its ruling from what it ruled regarding married adulterers, and other rulings that they changed, seeking bribes from them.
Yunus told me, he said: Ibn Wahb told us, he said: Ibn Zaid said in his saying: {And do not exchange My verses for a small price} He said: Do not commit unlawful acts based on My Book. And he said again, he said: Ibn Zaid said in his saying: {And do not exchange My verses for a price} He said: Do not take a bribe for him. 9400 – Muhammad bin Al-Hussein told us, he said: Ahmad bin Al-Mufaddal told us, he said: Asbat told us, on the authority of Al-Suddi: {And do not exchange my verses for a price. A little} And do not take a little taste on the condition that you conceal what was revealed.
The statement regarding the interpretation of the Almighty’s saying: {And whoever does not judge by what Allah has revealed – those are the disbelievers} Allah Almighty says: And whoever conceals the ruling of Allah which He revealed in His Book, and makes it a ruling for the comfort of His servants, then conceals it, and rules by something other than it, like the ruling of the Al-Yahoud regarding chaste adulterers by shunning and ablution, and concealing them by stoning, Just as they judged some of their dead with a full blood money, and for some with half the blood money, and for the nobles with qisas, and with the lowly people with blood money, and Allah was equal between all of them in judging them in the Torah; {Those are the disbelievers} He says: These are those who did not rule by what Allah revealed in His Book, but they changed and changed His ruling.
{And We decreed for them therein that a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and qisas for wounds. But whoever gives it in charity, it will be an expiation for him. And whoever does not judge by what Allah has revealed – those are the wrongdoers.}
The saying regarding the interpretation of the Almighty’s saying: {And We prescribed for them therein that a life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and qisas for wounds}
Allah Almighty says: We decreed against these Al-Yahoud who rule over you, O Muhammad, and they have the Torah in which is the rule of Allah. What he means by saying: “We wrote” in which we imposed on them that they should judge the soul if it kills a soul without right to the soul, means: that the killing soul be killed for the killed soul. {And an eye for an eye} He says: We imposed on them therein that they put out an eye whose owner had put out a similar one from another soul with the gouged out eye, and cut off a nose for a nose, cut off an ear for an ear, pull out a tooth for a tooth, and retaliate against another person who injured him in injustice to the injured person.
This is a report from Allah Almighty about His mention of His Prophet Muhammad, may Allah bless him and grant him peace, about the Al-Yahoud, and a condolence from him about the disbelief of those who disbelieved in him after he acknowledged his prophecy and turned away from him after his arrival, and an explanation from him about their boldness in the past and in the modern times against their Allah and the messengers of their Allah and their advancement of the Book of Allah with distortion and alteration.
Allah Almighty says, mentioning it to him: And how can these Al-Yahoud be satisfied, O Muhammad, with your ruling when they come to judge you? They have the Torah which they acknowledge to be my book and my revelation to my Messenger Musa, may Allah bless him and grant him peace, in which is my ruling of stoning married adulterers, and my ruling among them is that whoever kills a soul unjustly will be punished for it, and whoever kills him will be punished. An eye without right, then his eye will be gouged out with qisas, and whoever cuts his nose, his nose will be damaged by it, and whoever pulls out a tooth, his tooth will be pulled out with it, and whoever injures someone else with a wound, he will be retaliated from him like the wound he inflicted, then they are with the ruling that he has in the Torah from my rulings, they turn away from it and abandon acting upon it. He says: It is better and more appropriate to abandon your rule and to displease your judgment between them.
Al-Qasim narrated to us, he said: Al-Hussein narrated to us, he said: Hajjaj narrated to us, on the authority of Ibn Jurayj, he said: When the Qurayzah saw that the Prophet, may Allah bless him and grant him peace, had been sentenced to stoning and they were hiding it in their book, the Qurayzah got up and said: O Muhammad, judge between us and our brothers, Banu al-Nadir! There was blood money among them before the arrival of the Prophet, may Allah bless him and grant him peace, and the Nadir were strengthening themselves against the Banu Qurayza and their blood money was based on half of the blood money for the Nadir. The blood money of a stalk of dates was forty and a hundred wasqs for the Banu al-Nadir and seventy wasqs for the Banu Qurayza. He said: “The blood of Al-Qurazi is a fulfillment of the blood of Al-Nadiri.” Banu al-Nadir became angry and said: We do not obey you in stoning, but we adhere to the limits we used to! Then the following verse was revealed: “Are the ignorant people deceived?” And the following verse was revealed: “And We decreed for them therein that a life for a life” was revealed.
Al-Muthanna narrated to me, he said: Abu Salih narrated to me, he said: Muawiyah bin Salih narrated to me, on the authority of Ali bin Abi Talha, on the authority of Ibn Abbas: {And We prescribed for them therein that a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and qisas for wounds} He said: Why should they differ? They kill a soul for a life, and gouge out an eye for an eye
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Before discussing this Uthmani interpretation, it is necessary to present some points that we find in these heritage books.
The extraordinary ability of these authors to remember the names of the people who spoke in these interpretations.
But the point that calls for surprise, for example, is when al-Tabari narrates the following text:
“Al-Muthanna told us, he said: Amr bin Aoun told us, he said: Hushaym told us, on the authority of Awf.”
So-and-so told us about so-and-so, about so-and-so.
From these people
Then what is the importance of listing their names if the average person does not know who they are?!
What is the importance of his saying… Auf told us… and who is this Auf?! … There are a million Aufs.. Any one of them is Auf.. And if we know the full name of Auf… What is the importance when I do not know him at all.. And I do not know who he is… The man is dead.. and I cannot ask him.
This method… from so-and-so on the authority of so-and-so… which is carried out by Al-Tabari and the Central Asian group who wrote most of this tradition in conveying information… is completely similar to the method of the Zionist oil media in conveying news and delivering information to viewers:
“A reliable source stated, according to a high-ranking official source…etc.”
In order to convince you of the truth of the information he provides.
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Now……. after reading what Al-Tabari wrote in interpreting these verses… which is the awareness that is present in almost every Muslim… I will ask you a question:
In most of its verses, the Qur’an speaks in a speech to a nation, and if we assume that the Qur’an is a human book and the Prophet is the highest in status in this nation, does it make sense that the awareness that a large nation will produce will make it its highest sacred text that deals with the subject of a small incident with a Jew and talks about it? !
So what if the Qur’an was…from Allah to a prophet?!
Now… What is the essence of the topic that Al-Tabari planted and paralyzed in the Muslim mind?
The crux of the matter…is an incident of adultery and the Al-Yahoud wanted to ask the Messenger and ascertain his wisdom…and his wisdom was the reason for two Al-Yahoud to convert to Islam…
That is, the ruling… which Allah commanded His Prophet to rule is the ruling for a married adulterer… which is stoning. …And Allah has sent down the Torah in which it explains what these Al-Yahoud asked the Prophet about the ruling on married adulterers.
Read the verses again
Is there even a single reference in the verses that talks about adultery?!
I mean, why would Allah reveal ambiguous texts to the Muslim? Wouldn’t it be better for him to clarify his words, so that no one would laugh at the Muslim and give him other explanations? I mean, if it was for Allah, he would not speak about this matter, but the Muslim believes that Al-Tabari is a Allah and a partner of Allah, and believes in his words. Although Allah does not say a word of what Al-Tabari said.
On the contrary…….. The third verse. If we assume the validity of Al-Tabari’s interpretations and his paralysis… and believe in them.. then it confirms the invalidity of his previous words.
Because the third verse… specifies the nature of the ruling that Allah commanded His Prophet to rule……. which is the ruling of qisas and an eye for an eye.
The meaning is clear… the ruling on qisas, not the ruling on adultery.
correct ?!
But what interests me about Al-Tabari’s interpretations is his very clever way of distorting the purposes of Allah’s words.
How did they interpret the verses and their vocabulary?
– What is meant by prophets is (the Messenger Muhammad)
– Those who submitted to Islam… those who submitted to the ruling on adultery in the Torah
– {Wal-Rabani and Al-Habbar}
Rabbis and rabbis. And the rabbis: a plural of rabbis, and they are the wise scholars who see people’s policies, manage their affairs, and take care of their interests. The rabbis: they are the scholars, and the rabbis: they are the plural of ibir, which is the arbitrator of a thing.
– {Because they have guarded themselves from the Book of Allah}
Because of the knowledge the rabbis preserved from the Book of Allah, which is the Torah.
– {And they were witnesses against him}
It means that the rabbis and the rabbis, with what they were entrusted with from the Book of Allah, judge by the Torah with the prophets who submitted to those who were Jewish, and they were in the same ruling as the prophets who submitted to those who were Jewish as witnesses that they judged them according to the Book of Allah which He sent down to His Prophet Musa and His judgment upon them.
– {So do not fear people, but fear me}
Allah Almighty says to the Jewish scholars and rabbis: Do not fear the people in carrying out My judgment that I have passed upon My servants and enforcing upon them what I have commanded, for they cannot do you harm or benefit except with My permission, and do not conceal the stoning that I have made a ruling in the Torah for married adulterers, but fear Me without Every one of My creation, benefit and harm are in My Hand.
– {And do not exchange My verses for a small price}
And do not take, O rabbis, for neglecting to judge by the verses of My Book which I revealed to Musa as a vile compensation, for that is a small price. What Allah Almighty intended to mention was to prohibit them from consuming unlawful acts due to their distorting the Book of Allah and changing its ruling from what it ruled regarding married adulterers, and other rulings that they changed, seeking bribes from them.
– {And whoever does not judge by what Allah has revealed – those are the disbelievers}
And whoever conceals the ruling of Allah which He revealed in His Book, and makes it a ruling for the comfort of His servants, then conceals it, and rules by something other than it… like the Al-Yahoud’ ruling regarding married adulterers by veiling and bathing, and their concealment of stoning, and like their ruling regarding some of their dead.
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In the Holy Qur’an, Allah addresses the Jewish scholars who do not believe in the Qur’an… to fear it and implement its rulings found in the Torah… but in an indirect way.
The address is not to the Muslim… but to the Al-Yahoud, the Jewish rabbis, the eminent scholars… because Allah loves them… so he commands them in the Qur’an to implement the punishment for adultery according to them.
But the word of Allah does not reach the Jewish rabbis in the Qur’an… because the Al-Yahoud have another book… so why did Allah not say these words to the Al-Yahoud in the book of the Jewish rabbis… and indirectly… conveyed his words through the Muslim’s book? Why did Allah make His Muslim book is merely an intermediary.
Why did Allah create a book and a religion to be… a communication device between Him and the Jewish rabbis… so that the judgment of a married adulterer could be conveyed to them?
Because Allah can directly send down this ruling to the Al-Yahoud in their book… without the mediation of the Muslim book.
But how will Allah address the Jewish rabbis when he turns to the book of the Al-Yahoud? .. Will he address them in Hebrew or Arabic?
If the topic is the ruling on adultery, then what does the topic have to do with buying the signs of Allah?!
Is adultery a ruling… and is the ruling on adultery also called verses?
Some will say…that the verses meant are verses of the Qur’an…or verses of the Torah.
But wouldn’t it be better to say: And do not buy Allah’s judgment for a small price?
Why is fear not achieved except by applying the ruling on adultery, and not the ruling on murder or any other ruling… and verses like these are revealed?!
As we said, the verses do not talk about adultery, and there is no reference to adultery… This is the word of Allah… very clear, and as for Al-Tabari, he is not a Allah and he has a book… and he imposes his words on the word of Allah.
Therefore, we must separate this topic once and for all:
There is no truth to the issue of the ruling on adultery.
If Al-Tabari and his group had interpreted these verses according to the ruling found in the third verse, perhaps the interpretation would have been more acceptable and more logical.
Because according to the interpretation of al-Tabari and his group:
{And We prescribed for them therein that a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and qisas for wounds.}
We have decreed for these Al-Yahoud who rule over you, O Muhammad, and they have the Torah in which is the rule of Allah…… And what he means by saying: {We decreed} in which we imposed on them that they should judge the soul if you kill a soul without right to the soul, means: that the murdering soul be killed for the killed soul. {And an eye for an eye} He says: We imposed on them therein that they put out an eye whose owner had put out a similar one from another soul with the gouged out eye, and cut off a nose for a nose, cut off an ear for an ear, pull out a tooth for a tooth, and retaliate against another person who injured him in injustice to the injured person.
That is, they… they used to gouge out an eye for two eyes… and cut off an ear for two ears, and according to the words of Al-Tabari… Allah commands them: an eye for an eye and an ear for an ear… and whoever does not rule according to this ruling is an unbeliever.
This is the true ruling……And whoever does not rule according to this ruling is an infidel……So where is the ruling for married adultery?!
This is if we assume that Al-Tabari’s interpretation of this verse is correct.
Finally…the verse remains
{Say, “Bring the Torah and recite it if you are truthful.”}
the question :
Was the Prophet Muhammad able to read when Allah commanded him to recite the Torah? Was he able to read the Hebrew script of the Torah?!
Rather, the most important question is: Did the Prophet Muhammad speak Hebrew? Because the Torah is written in Hebrew. And when he recites to the Al-Yahoud… he will recite texts in the Hebrew language.
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In this article… I presented the interpretations of the heritage that reached Muslims, and we tried to address it from within its structure and raised questions about it… to realize the extent of its contradiction and corruption.
In the next article, we will explain these verses in length and detail.