07/10/2020 00:00
As we talked about in a previous discussion… the results that Champollion reached at every step until the decoding of the Egyptian inscriptions
1- The first step
In the first step, reach only one conclusion
Reach the phonetic value of the symbol (S) = (S)… by means of a confirmed match between the hieroglyphic symbol and the Greek letter within one document.
2- The second step
In the second step, he reached only two results… but through guesswork, and there was no match within a single document of the same age, but rather between two documents… the first was old (an old stone) and the second (printer paper).
1- He arrived at the meaning value of the symbol (the sun) = (Ra’)………. by means of speculative (hypothetical) matching between the hieroglyphic symbol and what the symbol represents and its meaning in the Jebet language.
1- He arrived at the phonetic value of the symbol (M) = (M)… by means of a speculative (hypothetical) match between the name written inside the frame and the name of an Egyptian king (Ramesses).
This great achievement was announced (Patron of the MSS), and Champollion was honored in a large official ceremony and honored by the highest political authority in France.
Then Champollion disappeared after uttering the word “Ra MSS” so that he could be busy translating all the symbols of Misr’s inscriptions into the language of Jebet.
After that, Champollion no longer needed 5,000 stones like the Rosetta Stone, after he came to understand the language of Egyptian inscriptions (the language of Gebet), in order to carry out the process of direct and confirmed matching.
Because understanding the original language of the Egyptian inscriptions will enable us to easily and quickly carry out the matching process that we need… by matching the thing that the symbol carries in the Egyptian inscriptions with its name in its original language.
So Champollion took all the symbols and matched them in this way:
1 – (sun symbol) = shepherd
2 – (apis bird symbol) = Thoth
3 – (Eye symbol) = Eret
4 – ( Password ….. ) = …..
5 – ( Password ….. ) = …..
5000 – (mountain symbol) = digout
Thus, Champollion was able to translate all the symbols of Egyptian inscriptions, which numbered approximately 5,000 symbols in the Jebetic language……and he extracted them into a stationery dictionary.
In short, Champollion, in his entire story, succeeded in decoding two symbols and knowing the phonetic values of only two symbols…
Before the Rosetta Stone, he already knew the meanings of two symbols that represented two forms of two things that had meaning in the Jebet language.
The most important fundamental point for deciphering Egyptian inscriptions is knowing the language of the original inscriptions.
So, in order to begin practically…deciphering the inscriptions of Misr…we have two steps:
1- That you have information (the language of the original Egyptian inscriptions)
2- Matching the form of the symbol with its meaning in the original language.
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now
Does (the story of the Messenger and the book) inform us of these two practical steps so that we can begin to decipher the inscriptions?
We also said that the most important information that must be known before deciphering the inscriptions is to understand the language of the original inscriptions, and we also concluded that it is the Arabic language.
{A Book whose verses are detailed, an Arabic Qur’an for a people who know}
See how the discourse of revelation links science to knowledge and understanding of the language of the Book
{And those who were given the Book did not differ except after knowledge had come to them.}
Notice how he connects the theme of the book’s arrival after knowledge reached them.
{And thus We sent it down as an Arabic ruling. And if you follow their desires after the knowledge that has come to you, you will have in Allah neither guardian nor protector.}
See how the speech links the word (science) to the context of a topic related to the language of the book (an Arabic proverb)…… It is the most important piece of information in arriving at a correct reading of the book.
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Does the story of (the Messenger with the Book) teach us the second step, which is the process of matching the symbol with its meaning in the Arabic language?!
When we read the story of the Messenger with the book, we will find that we have a problem, that there is talk about names for many documents, and therefore it is necessary to know the name of the Egyptian inscriptions.
Especially because we have become certain that the Qur’an is talking about the inscriptions of Misr and there are other inscriptions in the region, so I believe that the speech is talking about the inscriptions of the region, and after we realized the story, there is a possibility that the speech is talking about the rest of the inscriptions of the region as well, and it is then necessary to understand the name so that we can Benefiting from it in understanding the readers’ speech.
How will we come to understand the name of the Egyptian inscriptions?
We will use a clever idea and indirectly, after we learned the truth about the West’s book and that it is not from Allah, but rather a book made by the West. .
The idea is based on an indirect method, which is:
Since Muslims believe that the book of the Al-Yahoud is called the Torah, and as we know that the Qur’an’s speech denies this, is the Torah the inscriptions of Misr?!
{۞ O Messenger, convey what has been revealed to you from your Allah. And if you do not do so, then you have not conveyed His message. Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people. (67) Say, “O People of the Book, you are not upon anything until you uphold the Torah and the Enjil and what has been revealed to you from your Allah.” ۗ And indeed, what has been sent down to you from your Allah will increase in transgression and disbelief to many of them. So do not despair over the disbelieving people. (68)}
The word evaluate… adjust.
The People of the Book are not on anything right….until they amend and correct the Torah and the Enjil ….they establish
{Praise be to Allah who sent down to His servant the Book and did not make any crookedness in it (1) to warn of severe punishment from Him and to give good news to the believers who do righteous deeds that they will have a good reward (2)} [Al-Kahf: 1-2]
Notice how crooked it was…then straighten it
{And We have presented for the people in this Qur’an every example, that they may remember (27) an Arabic Qur’an, without any crookedness, that they may fear (28)}
Valuable = not crooked
Straighten = straighten the crookedness
I mean…. O People of the Book, you are not based on anything correct until you uphold the Torah and the Enjil
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When we re-read the story of the Messenger with the book and think about it carefully, we will find that there is a speech in the Qur’an that seems somewhat strange.
{۞ O Messenger, do not grieve you those who hasten into disbelief, among those who say, “We believe” with their mouths, but their hearts do not believe. And among those who have been Al-Yahoud. Aiding lies are listeners to other people who have not come to you. They distort words after their places. They say, “If you are given this, then take it.” But if you are not given this, So beware of whoever he wants Allah is his temptation, and you will not control for him anything from Allah. These are those whose hearts Allah did not want to purify. For them in this world is disgrace, and for them in the Hereafter is recompense. Great Father (41) They listen to lies and devour evil things. So if they come to you, judge between them or turn away from them. But if you turn away from them, they will not harm you at all. A ۖ And if you judge, then judge between them with justice. Indeed, Allah loves those who are just. (42) And how can they judge you when with them is the Torah, in which is the judgment of Allah, then they turn away after that? That is – and those are not believers. (43) Indeed, We have sent down the Torah, in which is guidance and light. The prophets judge by it, those who submitted to those who are Al-Yahoud and the Allah. Builders and inks including Beware of the Book of Allah, and they are 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, then It is they who are the disbelievers. (44) And We prescribed for them therein that life for a life, and an eye for an eye, and nose for nose, and ear for ear, and tooth for tooth. wounds are qisas, so whoever gives it in charity So it is an expiation for him. And whoever does not judge by what Allah has revealed – those are the wrongdoers.}
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Now notice the similarity of the speech in the line: {Indeed, We have sent down the Torah, in which is guidance and light. The prophets who submitted to those who are guided, and the divines, and the scholars, judge by it as deemed lawful. They were separated from the Book of Allah, and they 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 � They are the disbelievers.
With the Qur’an’s speech in the lines:
– {And believe in what I have revealed, confirming what you have, and do not be the first to disbelieve in it, and do not exchange My verses for a small price, and fear Me.}
And do not buy My gifts for a small price
And believe in what I have revealed, confirming what is with you, and do not be the first disbeliever. And whoever does not judge by what Allah has revealed – those are the disbelievers.
– {And when Allah took a covenant from those who were given the Book that you will make it clear to the people and will not conceal it. Then they threw it behind their backs and bought it for a small price. So evil is what they bought.}
And buy with the book for a small price = do not buy with my verses for a small price
Book = verses (the book is made up of verses)
The covenant of those who were given the Book that You will make it clear to the people = because they memorized the Book of Allah and were witnesses to it
– {And Al-Yahoud said: The Al-Nasarah are not upon anything. And the Al-Nasarah said: Al-Yahoud are not upon anything, and they recite the Book. That’s what he said Those who do not know are like their words. Then Allah will judge between them on the Day of Resurrection concerning that over which they differed.} [Al-Baqarah: 113]
Allah judges between them = the prophets judge by it = and whoever does not judge by what Allah has revealed
Al-Yahoud and Al-Nasarah = those who are Al-Yahoud, the rabbis, and the rabbis
And they recite the Book = because they have memorized the Book of Allah and are witnesses to it
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We are almost in the context of a topic that agrees with our reading, but after continuing to listen to the speech………the strange thing is that we are surprised and listen to a completely different speech, as if we were in one valley and the speech was in another valley.
{And We prescribed for them therein that life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and qisas for wounds. Then whoever believes in it, and it is an expiation for him. And whoever does not judge by what Allah has revealed – those are the wrongdoers.}
A topic that talks about the subject of a judicial ruling, related to criminal disputes between people
What is the meaning of the word qisas?
The problem of understanding the meaning of the word (qisas) came from three things:
1- The problem of dictionary books that gave a meaning to the word, and those who wrote those dictionaries were not Arabs from the region, and there was intentionality by those who wrote those dictionaries to distort the meanings of the vocabulary of the Qur’an after they attributed to them an ancient time.
2- The word has become officially used by people to describe the judicial ruling.
3- There is also a problem for many people in understanding the meanings of the readers’ vocabulary given the similarity of the words in the written form. Many believe that they have one meaning or originate from one word… and this is a mistake.
The similarity of words in the drawing does not mean at all that the words are of one origin or one root.
This is an unscientific and incorrect approach, and it is the approach that dictionaries followed and established in the Muslim mind. This indicates that the dictionary authors were in a room writing dictionary vocabulary according to their mood or in order to deceive people because of the similarity between the words in the drawing.
Because when searching for the meanings of words….we must search for pronunciation and never search for written drawing……because drawing the current Qur’an is not arbitrary, because you have many words that are similar in drawing but the meanings are different, for example:
Camel (plural of camel – animal)
Beauty (adjective – beautiful)
The word (qisas)… has its origin from the verb (qasis)… and not from the verb (qisas).
We have two verbs that are similar but different in meaning
(storyteller) (cutting)
The same word (hajjaj)… its origin is from the verb (hajjaj) (to argue)… and not from the verb (hajj).
We have two verbs that are similar but different in meaning
(Hajj) (Hajj)
In our local dialect, we use the verb (qasas) in the context of any meaning that indicates equality…so we say: Do not equate so-and-so with Zaatan, that is, do not equal so-and-so with Zaatan.
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Example: If a games competition took place between two families (climbing a mountain, swimming, carrying weights)… the first family chose a boy among them (Khaled), who was 15 years old, for the game of climbing the mountain, and he climbed the mountain and reached the top of the mountain after 30 minutes, and The second family has two people (Abdullah, 25) and (Saeed, 15), but they chose a boy from them (Abdullah), who is 25 years old, in order to climb the mountain.
The first family will object… so this choice is not valid… because one of the conditions of the competition is qisas… so that the competition is fair…
One of the conditions of the games is qisas in ages…. (Khaled) with (Saeed).
Meaning…. (Khaled) with (Saeed) and ages are qisas in any game.
I think that the word is used a lot in the region in universities when talking about equivalency in degrees… and perhaps the word is used when saying: You need equivalency in some subjects to obtain a degree or enter another college.
the important
Qasis means equal and in an identical manner… And until you are certain of this matter… If you search for this word (qisas) in the Qur’an, you will find that the word (qisas) does not appear in the Qur’an except in a place that always contains an equality process. clearly .
In other words… the word qisas always occurs in the context of a conversation that contains the repetition of a word twice… and there was a scale and in it were two palms… on each palm the same thing.
{A life for a life…and wounds are qisas}
{Al-Shaher Al-Haram for Al-Shaher Al-Haram…and the sacred things are qisas}
The word (soul)… was mentioned twice… (soul and soul)… equality or identity between two things.
The word (Al-Shaher Al-Haram)… was mentioned twice…. (Al-Shaher Al-Haram and Al-Shaher Al-Haram… equality or correspondence between two things.
Also, if we consider all the Qur’an’s speech in which the word (qisas) appears, we will find an important note, which is:
1- The word (qisas) is always accompanied by a word in the plural form
(wounds are qisas)… (Wounds) is plural
(The inviolable ones are qisas)… (The inviolable ones) is plural form
2- The word qisas is related to a word in the plural form, and is preceded by examples of things in the singular form, in which there is a kind of correspondence.
(An eye for an eye)… (The eye)…singular form
(Al-Shaher Al-Haram for Al-Shaher Al-Haram)… (Al-Shaher Al-Haram)… singular form
The Qur’an seems to give us examples of things (in the singular form), then gives us a general rule (in the plural form) to apply to them the same method as before in the examples.
That is, the thing in the example in (singular form) belongs to a large group that carries a classification called (plural form).
Now if you consider the Qur’an’s speech in the line:
(Al-Shaher Al-Haram for Al-Shaher Al-Haram, and the sacred ones are qisas)
We will find that the thing in the example (Al-Shaher Al-Haram in Al-Shaher Al-Haram), which is in the singular form, is (Al-Shaher Al-Haram), belongs to a large group that carries a classification in the plural form (the sacred things).
That is, (Al-Shaher Al-Haram)… belongs to the group of (sanctities).
The word month (singular)…and its plural is (months).
So how does something called (the month) belong to the group (sanctities)?
When we collect
Al-Shaher Al-Haram + Al-Shaher Al-Haram + Al-Shaher Al-Haram = Al-Shaher Al-Harams
We do not say the most famous sanctities
Because the adjective must be in the singular or feminine form
like
The Great Mosque + The Great Mosque + The Great Mosque = The Great Mosques
Al-Masjid Al Haram + Al-Masjid Al Haram + Ibhram Mosque = Al-Masjid Al Harams = Al-Masjid Al Harams… and we do not say Al-Masjid Al Harams.
But if we collect
Forbidden + forbidden + forbidden = forbidden
The word (haram) is a singular form, and its plural form is (haram).
So when
That is:
Forbidden + forbidden + forbidden = forbidden.
So, indeed, as we have arrived at, the Qur’an gives us a name for a class of a group that includes within it several things of one class, and chooses one thing from the group through which he gives us an example and a method. Then we are asked to do the same for the rest of the things in the group.
So the logical question: The Qur’an gave us the name of the group (the sacred things), so what are the rest of the things in (the sacred things), so that we can apply to them the same general rule (the sacred things are qisas) with the same example (Al-Shaher Al-Haram for Al-Shaher Al-Haram).
(Al-Masjid Al Haram) is from (the Sacred Places), (Al-Bayt Al-Haram) is from (the Sacred Places), and (Al-Mash’ar Al-Haram) is from (the Sacred Places).
That is, if we wanted to rewrite the Qur’anic text and it completely agrees with the meaning of the Qur’an’s speech, we would write the following text:
{Al-Shaher Al-Haram for Al-Shaher Al-Haram, and Al-Masjid Al Haram for Al-Masjid Al Haram, and the sacred things are qisas}
■ I think we have reached the meaning of (sanctities), so what is the meaning of (wounds)?
{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.}
We will ask several logical questions:
■ If qisas is a judicial ruling
So why wasn’t the text?
{And We prescribed for them qisas therein: 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 a wound for a wound.}
because
An eye for an eye… also called qisas
Nose for nose… also called qisas
So why did the text go to wounds and specify it as qisas and say (and wounds are qisas) and did not say (and wound for wound)?!
Because the word (wound for wound)… means qisas, just like (an eye for an eye).
That is, it would be better for the text to follow the same wording as the beginning:
{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, a sore for a wound}.
There is no need to mention the word qisas in the text because the process is well known.
Or the text should be as follows
{And We prescribed for them qisas therein: 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 a wound for a wound.}
There is no need to limit qisas to wounds alone, but the books of the Ottoman printer made mud water, and caused irrationality in the Muslim mind because they told us: The common interpretation and jurisprudence says that the meaning of (wounds is qisas)… means a judicial ruling determined by the judge, i.e. punishment. Discretionary.
How can it be a discretionary punishment, even though the text is clear and explicit… that wounds are qisas, just like an eye for an eye, a nose for a nose, etc.?
● If qisas is a general judicial ruling, it would be better to say:
qisas was prescribed for them in everything
● If qisas is a judicial ruling on the things mentioned by the Qur’an only, then it would be better to say:
{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 a wound for a wound.}
● Why did the verse mention the word (wound) alone in the plural form (wounds) in the subject of qisas?!
● If wounds mean the plural of wound (cutting in the body)… then it would be better for the text to be…. and wound for wound.
● Why didn’t the text mention…and eyes for eyes?!
It may be logical that the eye is opposite the eye.. Then the text understands that the other eye is with the other eye as well.. That is, if the eyes are gouged out, then the eyes are gouged out as well.
Is it because accidents result in many (injuries) more than one, two, and three?
correct
There are two of them in the eye
There is one of them in the nose
There are two of them in the ear
What about age?
There are many teeth, more than one, two, and more than ten
Why didn’t the text say (and teeth are qisas)?!
Is it because the wounds are more than a hundred and the judge appreciates the matter?!
But there are many teeth… and I mentioned tooth by tooth
And the wounds are many… and the same must be remembered (wound for wound).
Especially since the text says that wounds are qisas… that is, they are equal… meaning every wound is for another, meaning that it is better to say (a wound for a wound)… and the issue was resolved easily…….. So why all this difficulty in This text is to clarify a simple issue?!
So it is certain that the topic deals with something completely different, and the word (wounds) does not mean the plural of gurh (cuts in the body).
As we have previously found, the Qur’an gives us a name for a class, a group that includes several things of the same class… and chooses one thing from the group, through which he gives us an example and a method. Then we are asked to do the same for the rest of the things in the group.
If we apply this thing to the Qur’an’s speech, we will find the following:
The word (jourh)…its singular is (wound).
The group (wounds) contains several things…and each element must have the name (wounds)…so that the total of things is called (wounds).
Wound + wound + wound + wound…etc = wounds
(The eye) is an element that belongs to the group (Wounds)… So it is (Wound)
(The nose) is an element that belongs to the group (Wounds)… So it is (Wound)
And the same thing with the rest of the things
now
The word (wounds) matches exactly the weight of the word (hearts).
And since….the singular of the word (hearts) is (qalb qalb)…then the matter must be the same with the word (jarouh).
So the singular of the word (jurouh) is (garh garh) and it has the same form as the word (qalb qalb).
(Garh garh) and not (gurh)… by opening the letter ha.
(Garh wound)… is a name for any organ or part of the human body.
What is the reason?!
If we examine the text of the Qur’an deeply…we will find that the text of the Qur’an addresses us about things we know (the eye, nose, ear, tooth) as examples, and then gives us a general rule for them…and that we must follow the general rule with the same examples it provided and in the same way. Previous .
If we say, for example:
(The child is the child, the teenager is the teenager, the young man is the young man, and the ages are qisas)
This sentence does not only mean…the child as the child, but it also means the old woman as the old woman, and the 40-year-old as the 40-year-old.
In the example, we specified the basis for qisas, which is lifespan.
The same thing in the Qur’an’s speech
The text of the Qur’an gives us examples (an eye for an eye… a tooth for a tooth), and gives us the general rule (wounds are qisas). That is, all wounds are the same way. That is, the Qur’an gave us examples in the beginning, then at the end of the speech it gave us the general rule that we will follow in the same way as the example.
This means that the Qur’an’s speech does not only mean (the soul, the eye, the nose, the ear, and the tooth)… Rather, it means other things as well, according to the general rule, and we follow the method of examples provided by the Qur’an’s speech.
This means that (the eye, nose, ear, and tooth) are called wounds, and there are other wounds to which the same method of examples given to us by the Qur’an is applied.
And other wounds, such as (the hand, finger, and foot), and we will apply to them the same method as the examples in the Qur’an’s speech, that is:
Hand for hand, finger for finger, foot for foot.
That is, if we wanted to rewrite the Qur’anic text and it completely agrees with the meaning of the Qur’an’s speech, we would write the following text:
{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, a hand for a hand, a foot for a foot, a finger for a finger, and wounds are qisas.}
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1- Wounds in the Arabic language are plural (jarh garh), and wound is a name given to any organ or part of the human body (eye, nose, ear, tooth, hand, finger, etc.)
2- qisas means conformity
The Qur’an gave you examples and intended for you to carry out the same matching process that he gave you in the examples.
The example given by the Qur’an: An eye for an eye
And when the Qur’an says to you, “And wounds are qisas,” the Qur’an means to you: And a hand for a hand, and a finger for a finger….etc.
If the meaning of qisas is to match two similar things, and the meaning of wounds is (the plural of wound garh, which is a part of the human body) and the meaning of forbidden is (the plural of forbidden)… then what is the meaning of these Qur’anic lines?!
{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.}
(Al-Shaher Al-Haram for Al-Shaher Al-Haram, and the sacred ones are qisas)
If you notice the so-called hieroglyphics, you will find that they contain very many symbols from almost everything around us, but there are things in common between some of the symbols, and we can collect all the common symbols into specific groups of one type.
For example:
You find there are many symbols for parts of the human body, there are symbols related to buildings, there are symbols related to plants, there are symbols for animals… etc.
The word (wounds) refers to the totality of symbols (verses) related to the human body (tongue, stomach, hand, eye, leg, etc.)
All of these signs (symbols) related to the human body are called (wounds)
So when the Qur’anic text says:
{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.}
It means
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, a hand for a hand, a stomach for a stomach, a tongue for a tongue, a head for a head…etc.
The eye… with the symbol of the eye (the verse of the eye)
Tooth… with the tooth symbol (which tooth)
And so it is with the rest of the “wound symbols” found in what are falsely called hieroglyphs.
And when he says…
{Al-Shaher Al-Haram for Al-Shaher Al-Haram, and the sacred things are qisas}
It also means: Al-Shaher Al-Haram for Al-Shaher Al-Haram, Al-Masjid Al Haram for Al-Masjid Al Haram, and Al-Bayt Al-Haram for Al-Bayt Al-Haram.
Al-Shaher Al-Haram… with the symbol of Al-Shaher Al-Haram (the meaning of Al-Shaher Al-Haram)
Al-Bayt Al-Haram… with the symbol of Al-Bayt Al-Haram (meaning Al-Bayt Al-Haram)
And so it is with the rest of the “sanctity symbols” found in what are falsely called hieroglyphs.
The summary of the previous Qur’anic line is a general rule:
We prescribed qisas for all wounds
And when we match the word (eye) with (the figurative symbol eye), and we match the word (ear) with (the figurative symbol ear)… and we match the word (tongue) with (the figurative symbol tongue)…etc…. ….This action is called qisas.
This is the meaning of qisas and the meaning of wounds.
qisas is: matching between two similar things, and in the Qur’an it means matching between the word and the verse, that is, matching the word with the pictorial symbol in hieroglyphs that is similar or identical to it.
Wounds: They are called wounds, not limbs, and every organ in the human body is called a wound… This does not mean that naming “wound” or any cut in the human body is a wrong name, but perhaps that over time we have borrowed this name to describe Cutting, due to the inherent feudalism in the human body.
This is the real reason why the word (verses) appears in the Qur’an’s speech about the Torah and in the context of talking about (qisas)… in the sentence (And do not exchange My signs for a small price)…… because the speech originally talks about verses. Book Of Allah
{A Book whose verses are explained in detail by our readers in Arabic for a people who know}.
This is the real reason for the appearance of the words (rule – he rules) in the Qur’an’s speech about (the Torah) and (qisas)… in a sentence (in which is the ruling of Allah) and in a sentence (and whoever does not judge by what Allah has revealed – those are the wrongdoers)… Because the speech originally talks about the ruling on reading the book and the verses of the book, the ruling on the original language of the book and its verses….. and not the judicial ruling.
{And thus We sent it down as an Arabic judgment. And if you follow their desires after the knowledge that has come to you, you will have in Allah neither guardian nor protector.} {A Book whose verses are established and then explained from the Wise and All-Knowing.}
Why ?!
Many do not know that the number of writing symbols (verses) that are falsely called hieroglyphs is very large, more than 5000 symbols.
Imagine the issue in your mind.
{Say: If the sea were an ink for the words of my Allah, the sea would run out before the words of my Allah ran out, even if We brought the like of it as an ink.}
Among the symbols of Egyptian inscriptions, there are a large number of symbols for parts of the human body…….. This group is wounds according to your Arabic language.
But…the group of wounds (symbols of human body parts)….is very large in number, more than 100 symbols.
The logical question is: Is it possible that the Qur’an’s speech will tell you?
1- Self for self
2- An eye for an eye
3- And nose for nose
4- And ear for ear
5- A tooth for a tooth
6- And hand in hand
7- And the finger for the finger
8- And foot for foot
9- And neck for neck
And ………
And ……..
And ……..
150- And chest for chest
Even more than a hundred lines?!
I think…no
Therefore, the Qur’an’s speech shortened the previous 150 lines, gave you five examples of the method, and then gave you the general rule that you will do with the rest of the many symbols in the “Wounds” group.
That is, the Qur’an’s speech… gives you an example of matching five symbols, then gives you the general matching rule that concerns all the symbols of the human body (wounds)… and tells you: And wounds are qisas… and he means… and All parts of the human body are identical, as we did in the previous example.
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Many will ask: Is it possible that the speech discusses this simple topic, or is it possible that the readers are telling us about this simple thing, and what is the importance of the topic at all?!
I know that many will probably find it difficult to accept the interpretation and be convinced by it, and this is very normal because many are still not aware of the dimensions of the story of the book, the extreme importance of the book and its relationship with religion, nations and people… which is the fundamental issue in the readers’ discourse.. …the original language of the book.
The meaning of the Qur’an’s speech will not reach any human being and touch his deep interior, except for a human being who is well aware of all the dimensions surrounding the story of forging a book, and the relationship of forgery to the destruction of peoples, the magic of peoples, the enslavement of peoples, the manufacture of peoples, and the falsification of the truth of man on earth.
But I will answer this question:
■ First… Whoever told you that the topic is simple, you now find it simple, but before you knew the meaning, you did not think of it… And arriving at this meaning was difficult… …And this confirms to you that the issue is big.
It also indicates that there is a large project that has deliberately distorted a simple meaning in the minds of a large number of people, and this project could not have been completed except because it was a very large topic.
■ Secondly… Why did Al-Khattab choose the group of wounds for qisas?
Because there are two types of symbols in Egyptian inscriptions: court symbols and similar symbols…
That is, the nose symbol… always bears the name (nose), and cannot have another name next to it, unlike some symbols that can bear several names, so the matching came to symbols that bear the same shape.
You can verify this from reality.
For example….if I gave you a picture (of a human ear) and told you what is this thing? You will say….. (then).
But……if I gave you a picture (a cup) and told you what is this thing?!
You will say…. (a cup) and perhaps you will say (a cup).
{It is He who has sent down to you the Book, some of which are verses that are decisive, they are the mother of the Book, and others are ambiguous. As for those in whose hearts there is deviation, they follow what is ambiguous in it, seeking temptation and seeking its interpretation. And none knows its interpretation except Allah. And those who are firmly rooted in knowledge say, “We believe in it. It is all from our Allah.” And none remember except those of understanding. (7) Our Allah, do not let our hearts deviate after You have guided us, and grant us mercy from You. Indeed, You are the Giver.
■ Third…….. Where is the importance of the topic?!
Question: For Allah’s sake… How do you want to read the Egyptian inscriptions written on the walls, when you do not know the names of those symbols? How can it be possible for a person to want to read a book and he does not know the names of the book’s symbols… For everyone who talks about the Egyptian inscriptions does not. They know even one code name.
The most important problem in Egyptian inscriptions is knowing the names of those symbols…. Therefore, if you try to read Egyptian inscriptions, the first thing you have to do is to know the names of those symbols (verses)… Then comes understanding some of the rules so that you can read the book. In Misr, the newspapers of the book were easily read.
This reading (recitation)… was the mission of the Messenger according to the speech of the Qur’an.
{The Most Gracious (1) taught the Qur’an (2) created man (3) taught him the statement}
{Read in the name of your Allah who created (1) He created man from a clot (2) Read your Allah the Most Generous (3) He who taught by the pen (4) He taught man what he did not know}
{And recite what has been revealed to you from the Book of your Allah; there is no one who can change His words, and you will not find anyone united with Him apart from Him.}
{Those who disbelieved from among the People of the Book and the polytheists would not separate until clear proof came to them (1) a messenger from Allah reciting purified pages (2) in which were valuable books (3) and those who were given the Book did not disperse except after clear proof had come to them.}
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Now re-read the Qur’an’s speech carefully… according to what was explained previously, and notice how the speech addresses Champollion’s steps.
{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.
What is Allah’s ruling in the Torah?
Arab referee
{And thus We sent it down as an Arabic ruling. And if you follow their desires after the knowledge that has come to you, you will have in Allah neither guardian nor protector.}
And do not buy My revelations for a small price, just as Champollion bought them for a small price and earned money for his work {what his money availed him of and what he earned}.
In Champollion’s second step, we said that he only reached two results, which were realizing the meaning value and sound value of two symbols, but by guessing, he knew their meanings in advance through his linguistic and historical culture… because he knew the meaning of the symbol (sun) = (shepherd). .. in the language of the Jebet, and he knew the values of the meaning of the symbol (bird) = (Thoth)… in the language of the Jebet, by matching the meaning that the symbol represents in the language of the Jebet.
Now read
{And We prescribed for them therein that life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and qisas for wounds. Then whoever believes in it, and it is an expiation for him. And whoever does not judge by what Allah has revealed – those are the wrongdoers.}
That is to say… Champollion had to take the symbols and perform the following process of qisas:
1 – (the symbol of the soul) = a soul….a soul for a soul
2 – (eye symbol) = eye…..an eye for an eye
3 – (nose symbol) = nose
4 – (permission symbol) = permission
5 – (tooth symbol) = tooth
40 – (foot symbol) = foot…. foot for foot
Until Champollion translates part of the symbols of Egyptian inscriptions (verses) (parts of the human body = wounds) correctly. And he takes it out in his stationery dictionary.
But he broke away from the “Signs of Allah,” which is an Arabic rule, after knowledge came to him, and he followed his desires, and was one of those who went astray…. and he put it in a foreign language.
{And thus We sent it down as an Arabic ruling. And if you follow their desires after the knowledge that has come to you, you will have in Allah neither guardian nor protector.}
And whoever does not rule by the rule of Allah, the Arab rule, which Allah has sent down, then those are the disbelievers.
And if you follow their inclinations and the inclinations of the Samaritan… who followed the Samaritan (the one who was separated from the signs of Allah) after knowledge (information from the tongue of the original Book) has come to you, then you will have in Allah neither guardian nor protector.
■ So the people to whom knowledge came (the knowledge of the original language of the Book) = those who were given the Book = those to whom We gave the Book.
{A Book whose verses are explained in detail: Our reciters in Arabic for a people who know} {And those who were given the Book did not differ except after knowledge had come to them.}
The coming of the Book… linked… after knowledge came (the science of the tongue of the Book)
{And the Al-Yahoud will not be satisfied with you, nor will the Al-Nasarah be satisfied with you until you follow their creed. Say, “Indeed, Allah’s guidance is the guidance. And if you follow their desires.” After the knowledge that has come to you, you have neither guardian nor helper in Allah. (120) Those to whom We have given the Book recite it as it should be recited – those believe in it, and whoever disbelieves in it – those are the losers. (121)}
So the Al-Yahoud and Al-Nasarah = knowledge has come to them (the tongue of the original Book) = those who were given the Book = but they followed their own desires and disagreed over it and recited it in a foreign manner.
{And Al-Yahoud said: The Al-Nasarah are not upon anything. And the Al-Nasarah said: Al-Yahoud are not upon anything, and they recite the Book. ۗThus said those who They do not know the like of what they say. So Allah will judge between them on the Day of Resurrection concerning what they differed about.}
So those who do not know = are those to whom knowledge has not yet come = knowledge has not yet come to them (the knowledge of the original language of the Book) = these people repeat like the foreign recitation of the Book by the Al-Yahoud and Al-Nasarah.
Allah will judge between them on the Day of Resurrection…an Arab ruling regarding what they disagreed about the Book in a foreign tongue.
■ And the human being to whom knowledge came (information from the original tongue of the Book) = the one who was given the Book = to whom We gave Our signs (the verses of the Book)
{And recite to them the story of the One to whom We had given Our signs, but he broke away from them, and Shaytan pursued him, and he became one of the misguiders.}
So the Samaritan….was given the signs of Allah…after knowledge had come to him (the original tongue of the Book)……but he followed his desires and broke away from them……..and made them in a foreign tongue (the Jibt).
He also…was given the Book….after knowledge came to him (the original tongue of the Book)…but he left it behind his back and was given his book in his left hand.
{And whoever does not judge by what Allah has revealed – those are the disbelievers}
{And We did not send before you any messenger or prophet unless he wished. Shaytan made his wish come true. Then Allah abrogates whatever Shaytan throws. Then Allah confirms His signs. ۗ Allah is All-Knowing, All-Wise (52) That He may make what Shaytan casts a test for those in whose hearts is sickness and whose hearts are hardened. And indeed, the wrongdoers are in far-off discord ( 53) And that those who have been given knowledge may know that it is the truth from your Allah, so they may believe in it, so that their hearts are humbled for it. And indeed, Allah is the guide of those who believe to a straight path.
Notice…how those who have been given knowledge relate (perceiving the information of the language of the verses of the Book) to the rulings of Allah’s verses.
Notice also… how Shaytan… in the story of the one who broke away from Allah’s signs (the Samaritan Champollion, who made Allah’s signs in a foreign tongue)… Shaytan followed him… so he was one of the deceivers and followed his desires… Shaytan is the one who He cast upon the signs of Allah…. {And recite to them the story of the one to whom We had given Our signs, so he broke away from them, and Shaytan pursued him, and he was among the misguided. (175) And if We had willed, We could have raised him thereby. But he went down to earth and followed his desires. His likeness is like a dog. If you burden him or leave him panting, that is like power. M Those who deny Our signs – so tell the stories that they may reflect (176)}
And Iblis said: {He said, “Then by Your might I will mislead all of them (82) except Your sincere servants among them. (83)}”
Notice now… how Allah abrogates the non-Arab Qur’an that Shaytan has given to Allah’s verses, and then after that He establishes His verses with an Arabic rule… to make the non-Arab Qur’an that Shaytan has given the verses of Allah a trial for those in whose hearts is disease and whose hearts are hardened.
{And We did not send before you any messenger or prophet unless he wished. Shaytan made his wish come true. Then Allah abrogates whatever Shaytan throws. Then Allah confirms His signs. ۗ Allah is All-Knowing, All-Wise (52) To make what Shaytan throws a test for those in whose hearts is sickness and whose hearts are hardened. And indeed, the wrongdoers are in a far-off schism.}
Now…look at what they say that Bishr is the one who teaches him the provisions of Allah’s verses in his book in Arabic, and the revelation says we know that they say this:
{And we know that they say that only a human being teaches it. The tongue of those to whom they atheate is foreign, and this is a clear Arabic language.}
Now notice… how one of the fragmented verses that appear at the beginning of Surah Al-Qur’an, and which we talked about at the beginning of our topic about the book, began to appear to us, and this verse is (Ain)… which indicates that Our approach is correct and our steps are sound.
{Ham ¤ Asq ¤ Ha Mim ¤ Ain Sin Qaf ¤ Thus He reveals to you and to those before you Allah, the Mighty, the Wise} {These are the verses of the Clear Book (1) We have sent it down as an Arabic Qur’an that you may understand (2) We relate to you the best of stories by what We have revealed to you this Qur’an. And if before him you were among the heedless (3)}
The broken verse (Ain) in Surat Al-Shura is (the symbol of the eye) that is only found in Egyptian inscriptions.
Actually, the book is in Egyptian inscriptions.