7/23/2021 0:00:01
Logic says there must be one name for this animal. So why is this animal the only one without the rest of the animals that has 4 names in the Qur’an?
We believe that there is a deliberate intention to link the Muslim imagination to the story of Mecca, not to convince the Muslim that the Qur’an was revealed in Mecca.
Mecca is very poor in animals, and only such an animal can realistically exist there, but there are other animals that can never realistically and scientifically exist and live in the environment of Mecca, but they live in other environments that are very far from Mecca and the Qur’an talks about them, so it was Attach the names of those other animals to this animal.
What interest ?
When a Muslim realizes that the Qur’an talks about animals that do not exist in the environment of Mecca and cannot exist there, the Muslim’s imagination will leave the environment of Mecca and will approach the environment of the book in which the Qur’an is found, and this thing represents a great danger to those who created Mecca for the Muslims and convinced the Muslims. That is the place where the Qur’an was revealed.
how ?
There are many animals on earth, and if we divide these animals according to the probability of their presence in the environment of Mecca, we will find the following:
1- The first type…….animals found in the environment of Mecca.
Such as: sheep, camel, monkey, etc
2- The second type…..animals that do not exist in the environment of Mecca, but they can exist in the environment of Mecca.
Such as: elephant – lion – etc
3- The third type…animals that do not exist in the environment of Mecca, and cannot exist in the environment of Mecca.
Such as: hippopotamus – crocodile
…………………..
Now……… The Qur’an mentions the names of a number of animals divided into the three previous types.
how ?
1- The first type……. The Qur’an mentions the names of animals found in the environment of Mecca.
Such as: sheep, camel, monkey, goat.
The animal that can survive in that environment the most is the camel, which can withstand such a harsh environment.
2- The second type…….. The Qur’an mentions the names of animals that are never found in the environment of Mecca, but they can be found in the environment of Mecca. For this reason, it is possible to fabricate historical stories that transport these animals to the environment of Mecca, so that these animals perform some function related to them, but with the expectation that scientific and factual errors will appear in the story that will be fabricated.
Such as: elephant, seven, qaswara
For this reason… the author of the story of Mecca, where this type of animal does not exist, tried to fabricate stories for those animals in Mecca in order to explain the reasons for the presence of the names of this type of animal in the Qur’an… but these fabricated stories were not without Of the many logical, factual and scientific errors that are repeated by many of those who think about these stories.
First example: elephant
The elephant, for example, is never present in the environment of Mecca, but its name appears in the Qur’an, specifically in a speech by the Messenger who appeared in Mecca (Have you not seen how your Allah dealt with the companions of the elephant)… Therefore, an explanation must be invented about the reasons for the presence of the name of the elephant in the Qur’an… …By fabricating a story that transports an elephant to Mecca to perform a function related to it, and so that the Messenger can see this animal and its function.
As we know that the elephant is a huge animal, and if we think about the story of this animal moving to Mecca, it must be a story in which this animal performs a function appropriate to its size, so it is not possible to imagine a story that explains the reasons for this animal moving to Mecca, except by using it to demolish or destroy something because of its size. The huge one.
From this standpoint……. the author invented the story of an elephant that came from Yemen and went to Mecca to demolish the house of Mecca, and because of this story the environment of Mecca became known as the elephant. Because the environment of Mecca became known as the elephant after he moved there because of this story, the name of the elephant was found in the Qur’an, and the interpretation (Have you not seen how your Allah dealt with the companions of the elephant) was fulfilled?
That is, the presence of the word elephant in the Qur’an is linked to the condition of knowing the environment of Mecca for the elephant and the presence of the elephant itself in Mecca…… The elephant is found in Africa.
Thinking about this fabricated story will make us discover logical, factual, and scientific errors, including:
⚫ The elephant does not exist or live in Yemen, but the author of the story invented a clever trick, by fabricating the story of a ruler who came from an environment in which elephants live, which are found in Africa, and Abyssinia is in Africa, where elephants are, and this ruler occupied Yemen, and this is how a connection process occurred. Between the elephant and its being a king of the elephant environment, some people were convinced of this subconscious logic.
⚫ Even if we believe in this previous logic, that an Ethiopian ruler moved his elephant to Yemen and from Yemen to Mecca, there is difficulty imagining an elephant crossing the mountains of Yemen to go to demolish a small house in Mecca.
⚫ Even if we were convinced of the previous logic and the process of transporting an elephant from Abyssinia to Yemen and then from there to Mecca to demolish a house there…then realistically the matter does not need or require the presence of an elephant to demolish that house at all.
Because the process is easy, the house in Mecca can be demolished, by occupying Mecca and having the soldiers of Abraha the Abyssinian break and demolish that house that the Quraysh built and placed the Black Stone in it….. Or it can be demolished using a catapult, just as Al-Hajjaj ibn al-Hajjaj did. Youssef Al-Thaqafi.
The author of the story was trying to convince the reader that he had imported a huge military tank to demolish a house, by associating the size of the elephant with something appropriate to its size, to convince the reader of the story of transporting the elephant to Mecca.
⚫ Even if we are convinced of all the previous logic, the Messenger’s vision of the elephant and its companions did not come true directly, because the story happened before the Messenger was born, and the Messenger was not present at the time to see the scene.
But there are those who say that it was a moral vision, but the letter indicates that he saw the elephant and his companions alone.
Second example: Qaswara
According to the interpretation, Qaswara is a lion animal, but this animal is never found in the environment of Mecca, but its name appears in the Qur’an (alarmed donkeys that fled from Qaswara)… and it is necessary to fabricate an explanation of the reasons for the presence of the lion animal in the Qur’an.. by fabricating a story that conveys This animal lion came to Mecca to perform a job related to it.
The lion is one of the beasts that feeds on other animals, and if we think about a story about the transport of this animal to Mecca, it must be a story in which this animal performs a function. It is not possible to imagine a story that explains the reasons for the move of this animal to Mecca, except the story of the permanent presence of this animal in Mecca.
From this standpoint…the author invented a story that lions were present in Mecca in ancient times alongside zebras.
Thinking about this fabricated story will make us discover logical, factual, and scientific errors, including:
⚫ The lion needs an environment rich in animals to live in, not a poor environment, as evidenced by the fact that lions were transported from Africa to India, but they began to decrease due to the lack of animals to feed on.
⚫ The speech in the Qur’an talks about a herd of zebras that fled from Qaswara, and this scene is unimaginable in the harsh and barren environment of Mecca, which is poor in large animals such as wild zebras, which only exist in an environment rich in grass, and this thing does not exist in Mecca. never .
3- The third type…….. The Qur’an mentions the names of animals that do not exist in the environment of Mecca, and cannot exist in the environment of Mecca… Therefore, it is very difficult to invent historical stories that transport those animals to the environment of Mecca, so that these animals perform a function What is associated with it.
This difficulty in inventing historical stories for these animals in Mecca, to explain the reasons for the presence of the names of this type of animals in the Qur’an… is the reason that made him invent another trick in order to hide the names of this type of animals, by attaching their names to the names of animals that exist. In the environment of Mecca. But this trick was also not without logical and linguistic errors.
The first example: the camel
It is true that the name of the camel is mentioned in the story of the Prophet Saleh, and the story did not occur in the story of Mecca, but the author deliberately set Saleh’s story in an environment close to Mecca (Mada’in Saleh), for reasons that are that the she-camel originally existed in an environment very far from Mecca and its large surroundings. This reason may bring the Muslim closer to the location of the environment in which the book is found, as this made the author choose a geographical location in favor of something close to Mecca.
Because the camel never exists in the environment of Mecca or in the environment close to it, and it cannot be transported there to perform any function imaginable… it is necessary to fabricate an explanation for the reasons for the presence of the name of the camel in the Qur’an… through a cunning trick that transports this animal. Only to Mecca or close to it.
how ?
If we think of a clever story that transports this animal to Mecca and its large surroundings, then it is not possible to imagine a story except by transferring the name of this animal to another animal that exists in the environment of Mecca or in an environment close to it.
From this entry… the author invented a cunning trick… that the word (camel) refers to the female animal (the camel) that lives in the environment of Mecca and in the environment close to it.
But thinking about this trick will make us discover logical and linguistic errors, including:
⚫ Does the animal have a name for the male and another name for the female?
We have two possibilities: either it exists, or it does not exist
– In our local dialect… we say: This is a dog, and we also say: This is his dog.
We do not have another name for the female dog and we call her (dog), and we add the feminine ta’ to the word (dog) to differentiate between the male and female, and from this rule it is possible to differentiate between male and female animals through the feminine ta.
Now….if we have an animal called (camel), then the probability is high according to this rule that it is a female animal, and the male is called (camel).
– But if this rule is incorrect, and the female (camel) bears the name (camel) like other female animals, then there is no logical and linguistic need (for the feminine ta’ in her name), because the word indicates her need for the feminine ta’.
Example
We say: This woman is pregnant… We do not say: This woman is pregnant.
Because a man cannot be pregnant until we add a feminine letter to the word “pregnant” to differentiate between a woman and a man. Only a woman can become pregnant, so we do not need to say: This woman is pregnant. Rather, we say: This woman is pregnant.
So why will the female camel’s name be (camel) and not (naq)?
Why is it required that the name of the female camel contain a feminine ta’, and the name of the female camel without the ta’ cannot be feminine?
Because our criterion is the Qur’an, is this linguistic rule supported by the Qur’an?
– If this rule exists in the Qur’an… then the word (camel) refers to a female animal (camel), and not a female camel at all.
– And if this rule was not present in the Qur’an… and the feminine ta’ was in the original word (camel).
We will find in the Qur’an… a word similar to it…. There is an animal called (Qaswara), and the word has a feminine letter in it…. According to the interpretations that make the female camel a (camel), Qaswara is a lion, i.e. a male animal. .
If (Qaswara) is a male animal… why is (camel) not also a male animal and not a female animal?
Was it the presence of the feminine ta’ in the word that convinced people that the word (camel) is a female camel?! .
So what is a camel?
Let us first review the logic of the Qur’an’s discourse
(Eighty pounds of sheep, twelve and twelve of goats. Say, “Whether two males are sacred or sacred?” As for the wombs of females, “Prophet Me with knowledge if you are truthful.” And of the Two camels and twelve cows. It was said, “Whether of the two males is more sacred or the two females?” Did not it include a The mercy of the female, my mother. You were witnesses when Allah enjoined upon you. With this, who is more unjust than he who invents a lie against Allah in order to lead people astray without his knowledge? Indeed, Allah does not guide Allah. The righteous of the wrongdoers)
He follows