6/26/2020 0:00:00
■ We said that the Qur’an’s discourse is very consistent with our new approach to linguistics
● The origin of language… is an innate nature, and the first man on earth had a language.
{And He taught Adam all the names, then presented them to the angels and said, “Inform me of the names of these, if you are truthful. (31) They said, Glory be to You, we have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise.}
Language is an innate nature… and knowledge is the first name on earth. the tongue .
● The evolution of language… The evolution of language does not mean the disappearance of the language of the first humans on Earth. This means that the language of the first humans is still alive today.
{And indeed, it is a revelation of Allah to the worlds (192) with which the Faithful Spirit has sent down (193) to your heart that you may be of those who are warned (194) in a clear Arabic tongue (195) and indeed, it is in the mouth of the ancients.}
{We only made it easy with your tongue so that you might give good news to the righteous and warn thereby a wicked people}
The Arabic tongue is in the words of the ancients… and it is still the tongue of the Messenger… a living tongue.
● It is not true that the Arabic language developed from previous languages… There are no scientific rules by which you can know whether a language emerged from another language, and the language development chart was drawn up on the basis of Roman times.
{And indeed, it is a revelation of Allah to the worlds (192) with which the Faithful Spirit has sent down (193) to your heart that you may be of those who are warned (194) in a clear Arabic tongue (195) and indeed, it is in the mouth of the ancients.}
The Arabic tongue is the ancient tongue, and there is no tongue before it
■ We said that the Qur’an’s speech is consistent with the reform process that we carried out in the time that was given to us.
We have spoken that the process of reforming the time of the region, which has three historical gaps linked to the three religions, requires a process of compressing time and history, until we obtain a single time gap from which the religions emerge.
When we want to study this gap and see what lies after the gap, we will see the emergence of two religious books that are similar in topics but different in language and style, and not a literal translation.
And we asked a question:
So is the origin of the story… a very old sacred religious book that was translated and a new, completely different and forged text was extracted from it… and time was planned in this order… so that no one could access the story of the Qur’an? ?! …….. And is the origin of the story and history: What is the first natural and true language of the sacred text ……… and what is the original religion of the time?!
Is the religious group that we arrived at and believed in our previous article that would adhere to Islam until today and would possess a sacred book other than the Qur’an, or similar to the Qur’an but in a foreign language, nothing other than Judaism and Christianity that possess the book of the Old Testament written in a foreign language that is crooked (Hebrew, Syriac, Coptic, French, German)? English), and it resembles the Holy Quran?!
We found the Qur’an’s discourse to be very consistent with this reform process.
{The religion with Allah is Islam, and those who were given the Book did not differ except after knowledge had come to them out of envy among themselves. And whoever disbelieves in the verses of Allah, then surely Allah is quick to reckon} {A Book whose verses are detailed, an Arabic Qur’an for a people who know. The tongue of the one to whom they insist is foreign, and this is a clear Arabic tongue.}
{Do you hope that they will believe in you, when a group of them used to hear the words of Allah and then distort them after they had understood them while they knew? And when they met those who believed, they said, “We believe,” and when they were alone with each other, they said, “Will you inform them of what Allah has revealed to you, so that they may dispute with you about it before your Allah?” Their tongues are with the Book so that you think it is from the Book, but it is not from the Book, and they say, “It is from Allah,” but it is not from Allah, and they say a lie about Allah while they know.}
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So, the discourse of the Qur’an addresses the concept of language, time, and history, and explains the reason for the emergence of religions and the emergence of two similar religious books in two different languages, and it matches our realistic historical reading and treatment of time.
It is a gap from which new religions other than Islam emerged, and the reasons for this strange emergence of religions and religious books………….. is the book in which the Qur’an for Muslims is found.
After we emerge from the gap… the Qur’an tells us clearly… that what came before the gap was Islam from the beginning, but there is a force that brought the world into a dark gap so that it could work and play a game without anyone seeing it……. Within the gap, he took the book and made a difference in it, creating religions and writing a book for them that resembled the Qur’an in a foreign language.
So the world emerged from the gap….and after that two religious texts appeared, similar in topics but different in language, style, and discourse.
The Qur’an in Arabic and the Book of the Old Testament in Syriac (Hebrew, Coptic, Syriac)
It is realistic that the existence of a religious book cannot occur on earth and a society believes in it without knowing that it is a sacred text, but it is very difficult for another book similar to this religious book to appear in a different language, and if two books appear, one of them must be One book is original and the other is a fake or fabricated imitation….. This will only happen if an original document or an original copy of a book is hidden and the original religious text is written in it, and a difference is made in the original book, and then a book resembling it is made.
Of course…we do not know the exact time of the gap, but we believe that the story seems relatively recent, but can readers process history and determine the time in which this thing happened?! .
■ After we carried out the process of reforming time, history, and language methods, we redrew the hypothetical story, which appears to be the story that readers talk about…and which is different from the first hypothetical story.
“A people came to Misr, and they wanted to translate an ancient book, and the Messenger copied those tablets, and read them in the proper and correct manner in the original, natural Arabic language, and this work was inspired by Allah, while the people lied and disbelieved in the Book of Allah and distorted the book, and then They wrote a book that resembled the readers of the book, with a foreign tongue and a crooked tongue……..And they created a religion for this new book, because they wanted to hide the truth. And they wanted to fight the truth and Allah, so they disbelieved in the Qur’an and the Book.”
But our realistic reading, after dealing with time, history, and the concept of language, arrived at the fact that the story appears modern, and that the Egyptian inscriptions are the book, and the story revolves around the West’s translation of the Egyptian inscriptions, which took place after the invasion of Napoleon and his army into Misr and the region.
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Now…if we contemplate the Qur’an in search of a topic that talks about a difference in (a book)…we will find that there is a Qur’anic line that talks about an incident of difference in writing and specifies its time.
{And We gave Musa the Book, but they disagreed about it, and had it not been for a word that had preceded from Your Allah, it would have been decided between them, and they are in doubt about it, doubtful.}
A discrepancy occurred in the Book… during the time of a messenger named Musa, who was given the Book… and it is the same difference in the Book that came after a temporal and historical fact, which is (the religion with Allah is Islam).
{And We gave Musa the Book, but they disagreed about it, and those who were given the Book did not differ except after knowledge had come to them out of envy among themselves.}
In other words…. That is the time in which Musa was given the Book and he disagreed, about which Allah says: {Indeed, the religion with Allah is Islam, and those who were given the Book did not differ except after knowledge had come to them out of envy among themselves}.
So, disagreement occurred in a book, and sects and religions appeared and they possessed a book similar to the Qur’an, after the time of Musa, by a force after Musa came to them, that is, after knowledge came to them (the knowledge of the Book).
But the logical question…….. Our story assumes that this disbelief occurred during the era of the Prophet Muhammad, who brought the Qur’an to the Muslims and not Musa?!
How is that possible?!
In fact, it is a somewhat difficult question, but we can solve it easily by saying:
We are not concerned with anything outside the Qur’an, such as history and biography books… because I have information in the Qur’an and I must adhere to it until we reach the truth.
If we first take a general overview of the story of Musa in the Qur’an, we will find important notes:
■ The story of Musa is the most repeated story in the Qur’an, unlike other stories in the Qur’an… And the matter actually seems to be somewhat strange… There is no story in the Qur’an of the Prophet Muhammad with such interest in the story of Musa.
The name of Musa was mentioned in approximately 130 verses in the Qur’an, and the name of Pharaoh, Pharaoh’s family, and Pharaoh’s people was mentioned in approximately 67 verses in the Qur’an.
■ The essence of the story of Musa is the book
Musa is always mentioned with the Book in a large way, and the revelation describes the Book that was given to Musa as guidance and light.
Musa was mentioned in conjunction with the word “Book” about 13 times.
So, in order to get to the book and get to know it more and know its story… we have to leave the biography of Ibn Hisham… and go directly to the story of Musa in the Qur’an and reflect on it well… because it seems… In fact, the story is directly linked to the book that we are looking for, and because the difference in the book occurred in the time of Musa……..The Qur’an is the true text that will give us true and confirmed information through which we can understand what happened…….. …Then we compare that information with our realistic reading of the events of history that we have arrived at after dealing with time and the methods of linguistic sciences… and is it compatible with our hypothetical story that we have arrived at?
Now let us make an overview of the story from many aspects and compare it with the story we arrived at according to our approach.
● The story appears in the Qur’an as news
{We recite to you the news of Musa and Pharaon with the truth for a people who believe.}
This is consistent with our hypothetical story that we arrived at after the reform processes, and is consistent with our reading of history and time.
Because the fact that the story is news is what we need.
Because we believe that the story of the difference in the book occurred within a gap in time, and we do not know what happened within that gap, and because history is not reliable, and this makes us need someone to tell us one confirmed piece of information that took place within that gap… and the Qur’an tells us that he begins his talk about Verses of the Book, then He says: {We recite to you true news}.
It is as if the readers interact greatly with our steps and know our situation and that we need true news to inform us of what happened in the gap around the book.
Indeed, the Qur’an further emphasizes this matter when he speaks that the true news is to stabilize your heart and make you verify the truth.
{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.}
Rather, the Qur’an’s speech further confirms our situation and that we were actually ignorant of this fact before this revelation.
{These are the verses of the clear Book. (1) We have sent it down as an Arabic Qur’an so that you may understand. (2) We relate to you the best of stories by what We have revealed to you this Qur’an, even though before it you were among the heedless.}
■ The story always contains direct speech in the imperative form, while talking about the story of Musa.
{We recite to you the news of Musa and Pharaon with the truth for a people who believe.}
{And We gave Musa the Book, so do not be in doubt about meeting him, and We made it a guidance for the Children of Israel}
{And We wrote for him in the tablets of everything an exhortation and a detail of everything, so take it firmly and command your people to take the best of it. I will show you the abode of the transgressors.}
{Have Musa’s hadith reached you?}
{Has the story of the soldiers reached you (17) Pharaon and Thamud}
■ Musa’ time is connected, continuous, and uninterrupted with the time in which the Messenger lives.
Immediately after Musa… that is, a continuous, interconnected, uninterrupted time
{And when We sent to you a group of the jinn to listen to the Qur’an. Then when they attended it, they said, “Listen. Then when it was finished, they turned back to their people as warnings. (29) They said, ‘O our people, indeed we have heard a book revealed after Musa, confirming what was before it, guiding to the truth and to a straight path.’”
By the Messenger, the Book of Musa was written directly and uninterruptedly.
{And before it is the Book of Musa, a guide and a mercy, and this is a confirming Book in an Arabic tongue, to warn those who do wrong and to bring good news to the doers of good.}
■ The connection in place between the world of Musa and the world of the Messenger, due to the direct speech of the Messenger about the place of the story of Musa.
{And you were not beside the west when We decreed to Musa the matter, and you were not among the witnesses. (44) But We created generations, so their life lengthened, and you were not a resident among the people of Madian, reciting to them Our verses, but We were sent. (45) And you were not beside the Mount when We called, but it was a mercy from your Allah to warn. A people to whom no warner came before you, so that they may remember.}
{Then after them We sent Musa with Our signs to Pharaon and his entourage, but they were wronged thereby. So see what was the end of the mischief-makers.}
■ The Messenger’s argument is connected to Musa, and the speech speaks as if the event was still alive and connected to the story of Musa.
{The People of the Book ask you to send down to them a Book from the sky. They asked Musa greater than that, and they said, “Show us Allah plainly.” Then the thunderbolt seized them for their wrongdoing. Then they took the calf after clear proofs had come to them, so We pardoned that and gave Musa a clear authority.)
{Or do you want to ask your Messenger as Musa was asked before? And whoever exchanges disbelief for faith has indeed strayed from the straight path.}
■ The connection between the proof of what was revealed to the Messenger and the Book of Musa, and this means that there is a living, connected memory of Musa for everyone.
{And they did not appreciate Allah as He deserved, when they said, “Allah has not sent down anything to any human being.” Say, “Who sent down the Book with which Musa brought light and guidance to mankind?” You make it into writings that you reveal, but you conceal much, and you learned what neither you nor your fathers knew. Say, “Allah.” Then leave them in their midst playing.}
{Is he then who is upon clear proof from his Allah, and a witness from Himself and before him recites the Book of Musa as a guide and a mercy? Those believe in Him, and whoever disbelieves in Him from among the parties – the Fire is his appointed time, so do not be in doubt about it. Indeed, it is the truth from Your Allah, but most people do not believe.}
■ The context of the place and time of the story of Musa is still closely and strongly linked to the Messenger…an uninterrupted, continuous context. A recent, continuous time that is still in living memory and not far away.
{And We gave Musa nine clear signs, so ask the Children of Israel when he came to them, and Pharaon said to him, “Indeed, I think that you, Musa, have been bewitched.}
■ The story defines a time interval between an ancient world that wrote on tablets and a modern world that began writing on paper.
{And We gave Musa the Book after We had destroyed the first generations, as insight for mankind and guidance and mercy that they might remember. (43)}
{And they did not appreciate Allah as He deserved, when they said, “Allah has not sent down anything to any human being.” Say, “Who sent down the Book with which Musa brought light and guidance to mankind?” You make it into writings that you reveal, but you conceal much, and you learned what neither you nor your fathers knew. Say, “Allah.” Then leave them in their midst playing.}
This is consistent with our story and reading, as talking about the first centuries is only evidence that the book is ancient, and the inscriptions of Misr are ancient.
It also agrees with our reading that the story that the readers are talking about seems to be modern and almost a translation of Egyptian inscriptions, and as we know that the West came to the region with the printer and papers began to appear in our world since the West entered us as invaders and occupiers.
It is as if it defines the time of Musa as a dividing line between writing on stones and writing on cards. And the Prophet came at the time of the Qaratis…that is, he was a modern Qaratis scholar.
■ The connection between the story of Musa and the story of the Messenger when talking about the Qiblah… Allah revealed to Musa the place of the Qiblah, and Allah revealed to the Messenger the place of the Qiblah. One connected place, one topic… and one Qibla.
The good news of the Qiblah to the Messenger came from the story of Musa to the Messenger. And Allah revealed to the Messenger the place of the qiblah and to turn toward one half of Al-Masjid Al Haram, and that the true qiblah was linked to the book that Allah gave Musa.
{And We revealed to Musa and his brother: “Reside in your people’s homes in Misr, and make your homes a qibla, and establish prayer, and give good news to the believers.}
{And thus We have made you a moderate nation that you may be witnesses over the people and that the Messenger may be a witness over you. We did not make the qibla which you used to face except that We may distinguish who follows the Messenger from who turns back on his heels, although it is a grave thing, except for those whom Allah has guided. And Allah would not let your faith be lost. Indeed, Allah is with people Most Compassionate, Most Merciful. (143) We see the turning of your face in the sky. So, We will turn to you a qiblah that pleases you. So turn your face toward Al-Masjid Al Haram, and wherever you are, turn your faces toward it. Indeed, those who were given the Book know that it is the truth from their Allah, and Allah is not unaware of what they do.
This is consistent with our reading and the fact that the story talks about the inscriptions of Misr, because as we knew after our reading, Mecca appears modern, and its modernity negates 1,400 years of history, and it appears that the qibla was changed, and we believe that the process of making the qibla took place in that gap. ..And the revelation speaks to us about the story of the Qibla that took place within that time gap.
■ Guidance for the Muslim in the Book of Musa
{And when We gave Musa the Forkan Book that you may be guided.}
{And We gave Musa the Book after We had destroyed the first generations, as insight for mankind and guidance and mercy so that they might remember.}
■ The good news of the Qiblah to believers comes from the story of Musa
{And We revealed to Musa and his brother: “Reside in your people’s homes in Misr, and make your homes a qibla, and establish prayer, and give good news to the believers.}
■ The direct and continuous connection between the reality of the Muslims addressed and the story of Musa.
After Musa, a tribulation occurred among his people because of the Samaritan, and the connection of the Messenger’s people’s emergence from darkness to a book confirming the book of Musa in an Arabic language.
The people of Musa = the people of the Messenger
{He said, “Indeed, we have tried your people after you, and the Samaritan has led them astray.” And when Musa returned to his people angry and regretful, he said, “Wretched is that you left me behind after me. You hastened the command of your Allah.” He threw down the tablets and took hold of his brother’s head, dragging him to him. Ibn Umm said, “The people considered me weak and were about to kill me, so do not let your enemies gloat over me, and do not place me with the unjust people.” ¤ A Book which We have sent down to you so that you may bring people out of darkness into light, by the permission of their Allah, to the path of the Mighty, the Praiseworthy. ¤ And before it is the Book of Musa, a guide and a mercy, and this is a confirming Book in an Arabic tongue, to warn those who do wrong and give good tidings to the doers of good.}
This is consistent with our story and our reading, because if the book is actually the inscriptions of Misr, and people today do not know, then people are truly enchanted within a great turmoil on earth…. And the story of Musa speaks of the occurrence of a great tribulation and misguidance after Musa.
■ The close connection between the Book of Musa and the darkness in which the Messenger’s people were.
{And We have sent Musa with Our signs, saying, “Bring your people out of darkness into light, and remind them of the days of Allah.” Indeed, in that are signs for every patient and thankful person.}
This is consistent with our story and our reading, because if the book is really the inscriptions of Misr, and people today do not know, then people are really in darkness… and the book is light and guidance.
■ The connection between the temptation of believers and the talk about the Qur’an and the tablet, in the context of talking about Pharaoh…. As we know, the Qur’an talks about the tablets of Musa, and in the context of talking about them, there was a talk about the temptation of the Samaritan.
{Indeed, those who tempt believing men and believing women and then do not repent – for them is the torment of Hell, and for them is the torment of burning. (10) Indeed, those who believe and do righteous deeds will have Gardens beneath which rivers flow. That is the great victory. (11) Indeed, the oppression of Your Allah is severe. (12) Indeed, it is He who initiates and restores. (13) And He is the Forgiving, the Most Loving (14) Possessor of the Glorious Throne (15) He is effective in what He desires (16) Has the story of the soldiers (17) Pharaon and Thamud reached you (18) Nay, those who disbelieve in denying (19) Allah surrounds behind them (20) Rather, it is a glorious Qur’an ( 21) In a preserved tablet (22)}
This is consistent with our story and our reading… because the talk about those who tempted believing men and women is linked to the story about Pharaoh and his soldiers and the Qur’an in the Tablet of Misr… which confirms that the story of Musa is linked to the Qur’an in the book. And the reality of the believers is within the strife that took place after Musa because of the Book and Pharaoh.
■ The Qur’an confirms that the Pharaohs are still present today in our time, and on the day the Hour comes they will enter into torment… (meaning that we are still inside the results of the story of Musa).
{And indeed the Pharaon had come to the family of the Prophet (41) They denied all of Our signs, so We seized them with the seizure of the Mighty and Powerful (42) The disbelievers of you are better than those of you, or do you have an innocence in the truth? (43) Or do they say, “We are all victorious?” (44) The crowd will be defeated and they will turn their backs (45) But the Hour is their appointed time, and the Hour The worst and most bitter}
{The Fire to which they are exposed morning and evening, and on the day the Hour comes, admit the family of Pharaon to the severest torment}
This is consistent with our story and our reading… because the talk about the Pharaoh’s family stating that their appointment is the Day of Resurrection… confirms that the story of Musa is linked to reality today until the Day of Resurrection.
■ The story of Pharaoh and Musa is linked to the talk about Misr. So Pharaoh brought his soldiers to Misr, weakened the people, and slaughtered the people, and Musa was given the book in Misr, and Pharaoh and his people denied him.
{Tasm (1) These are the verses of the Clear Book (2) We recite to you from the news of Musa, Pharaon, in truth, for a people who believe (3) Indeed, Pharaon exalted himself in the earth and made its people into sects. A group of them will be weakened. He will slaughter their sons and spare their women. Indeed, he was one of the corrupters. (4) And we want to be safe. against those who have been oppressed in the land, and We will make them leaders and make them heirs (5) And We will establish for them in the land, and We will show Pharaon Haman and his soldiers what they (6) And We revealed to the mother of Musa, “Send him breastfeeding.” Then, if you fear for him, then throw him into the sea, and do not be afraid, and do not grieve. Indeed, they turned him away. And they made it from The Messengers (7) Then the family of Pharaon seized him to be an enemy and a affliction to them. Indeed, Pharaon Haman and their soldiers were sinners (8) And the wife of Pharaon said, “I am pleasing to the eyes of you and me.” ۖ Do not kill him, perhaps he will benefit us, or we will adopt him as a son while they are not aware (9)}
{And he and his soldiers were arrogant in the land unjustly, and they thought that they would not return to Us. (39) So We seized him and his soldiers and scattered them in the sea. ۖ So see what was the end of the wrongdoers (40) And We made them leaders calling to the Fire. And on the Day of Resurrection they will not be helped. (41) And We followed them in this. This world is a curse and a day On the Day of Resurrection, they will be among those who are rejected. (42) And We gave Musa the book after We had destroyed the first centuries, as insights for the people and guidance and mercy that perhaps they might take Krona (43)}
This is consistent with our story and reading.
The story of Musa talks about Pharaoh and his soldiers, Misr, killing, slaughter, and the book….. And our story reached Napoleon and his army, who came as invaders and occupiers, Misr, and the crimes committed by Napoleon, and the hieroglyphs.
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There is an amazing match between our story and the story of Musa… and it is consistent with our reading of reality and our treatment of time and history… and the story of Musa seems relatively recent.
Is the story of Musa modern?! …….And did the story take place during that time gap? .
Through logical and realistic thinking, we have arrived at the possibility that the Qur’an is talking about a modern story, and that it is talking about the inscriptions of Misr, and we have arrived at the conclusion that there was an event that happened with the inscriptions of Misr, which is the translation of the inscriptions of Misr, which took place. During the invasion of Napoleon and his soldiers.
And we have in the Qur’an a story that matches our realistic reading, and describes itself as true news… So if the story of Musa was true news, is it the story that took place during the invasion of Napoleon and his soldiers into Misr and the region, which explains everything?!
We are like someone who is on the edge, wavering and unstable…. and we need evidence that will explain the matter for us, steady our heart, and make us sure and certain that this is actually the story that happened… and we must search for the evidence.