12/15/2020 0:00:00
Part Two: Why did Muslims memorize the Qur’an from a Qur’an other than this Uthmani Qur’an, which was written in a different script?
In our previous article (Part One), we talked about the reasons that make us believe that Muslims memorized the Qur’an from a Qur’an other than this current Qur’an. These are three reasons: the Qur’an, the Qur’an’s speech, and reality.
Then we talked in the article about the first reason (the current Qur’an)…and we arrived at it through logical thinking about phenomena present in the current Qur’an and by observing the effect that the Qur’an produced in reality.
We said that the Qur’an today is written on two different materials, or there are two Qur’an at the present time. The first Qur’an is present in this Uthmani paper Qur’an, and the second Qur’an is present in people’s chests because the Muslim memorizes the Qur’an by heart… and what is present in people’s chests. It does not apply to the written drawing of the paper Qur’an…and this indicates the existence of another, different drawing from which Muslims memorized the Qur’an.
And this link
https://m.facebook.com/story.php?story_fbid=719001045702828&id=100027788172171—— — — — —
Now we will move on to discuss the second reason, which is the Qur’an’s speech.
¤¤¤¤¤Readers’ speech ¤¤¤¤¤
The truth is…..that when we contemplate the Qur’an’s speech without interference from external interpretations of it, we will stop a lot in many places in the speech in order to understand the meanings, especially at the word (the Qur’an) and the word (the book).
For example
■ The first speech that the readers begin with is “that book about which there is no doubt.” And whoever listens to this speech will immediately understand that it clearly refers to a book in a distant and absent place.
The speech did not say (this book) nor did it say (this Qur’an), as if the speech did not acknowledge this script in which the Qur’an was written.
Is the Qur’an that we believe is (that book)?
{That is the Book about which there is no doubt, a guidance for the righteous (2) who believe in the unseen and perform prayer, and spend out of what We have provided them.}
■ The speech also talks about two different words (reciters) and (book) in a strange way, and this thing causes many people difficulty in differentiating between what is (reciters) and what is (book), and then it talks about readers of a book. And you don’t know what the importance is, this is a book and it is an Arabic Qur’an.
Is the speech talking about the readers of (that book)?
{A Book whose verses are detailed, an Arabic Qur’an for a people who know (3) a bringer of good tidings and a warner, but most of them turned away so they did not listen (4) and they said, “Our hearts are concealed from that to which you call us, and in our ears is deafness, and between us and you there is a veil, so act. Indeed, we will act.”
■ The speech also talks about Arabic reciters and the Arabic language in a strange and continuous manner, and addresses the Muslim that he is an Arab reciter and they must understand this thing, although the matter does not need to say that the Qur’an in our hands is Arab, as it is known that it is Arab and does not need this thing. For emphasis and emphasis so that people know it, then all Muslims understand that the Qur’an is an Arabic recitation, and it does not need to be said to them (reason).
She was very surprised and thought about the logical reason. The speech was telling us about another Qur’an read in an Arabic language.
Does the speech mean reading the Qur’an, which we believe?
{These are the verses of the clear Book. (1) Indeed, We have sent it down as an Arabic Qur’an, so that you may understand. (2)}
■ Al-Khattab also speaks in an emphatic and strong way that the Qur’an is a belief in the Book, but what is the importance of belief, and how is it possible that this Qur’an is a belief in this Qur’an (he believes himself). How can a Khattab believe himself? Is it logically reasonable that a person would be a believer in himself?
She was very surprised and thought about the logical reason, as if the speech was telling us another Qur’an.
Does the speech mean that this Qur’an is a confirmation of the Qur’an that we believe and from which Muslims have memorized the Qur’an?
{This Qur’an was not intended to be fabricated other than Allah, but rather to confirm what is before it and detail the Book, in which there is no doubt, from Allah, the worlds}
■ The speech also talks about people who distort the word of Allah in a strange way, but where is this distortion? Because it is very difficult to believe that the speech means itself to be distorted. Rather, the speech gives us examples of distortion from the words of the distorters.
You are surprised and think about the logical reason. The speech was telling us about another place where the word of Allah was written, and a phonetic distortion occurred to it, and it provides us with examples.
Does the speech mean, by distortion, the distortion of the Qur’an that we believe?
{Do you hope that they will believe in you, when a group of them used to hear the word of Allah and then distort it after they had understood it while they knew? (75) And when they met those who believed, they said, “We believe,” and when they were alone with one another, they said, “Will you inform them of what Allah has revealed to you, so that they may dispute with you concerning it before your Allah? Will you not understand?” (76) First. They know that Allah knows what they conceal and what they declare (77) And among them are unlettered people who do not know the Book except in wishful thinking, and they only surmise (78) So woe to those who write the Book with their own hands and then say, “This is from Allah” in order to exchange it for a small price, so woe to them for what their hands have written, and woe to them for what they earn. 79)}
{But because they broke their covenant, We cursed them and made their hearts hard; they distort words from their proper place, and they forget a share of what they were reminded of, and you will still discover a traitor among them.}
■ The speech also talks about people who atheist in the Qur’an in a foreign language in a strange way, but where is this atheism in the current Qur’an in a foreign tongue? Because it is very difficult to believe that the speech means Muslims, because all Muslims memorize the Qur’an and read it well, even those who do not speak it. They read and memorize it well in Arabic, better than in Arabic.
When the speech talks about a people who atheist the Book, does it mean a people who read the Qur’an, which we believe is in a foreign language?
{Indeed, those who deny Our verses do not hide from Us. Is the one who is thrown into the Fire better or the one who comes safe on the Day of Resurrection? Do whatever you will. Indeed, He is Seeing of what you do. (40) Indeed, those who disbelieved in the Remembrance when it came to them, and indeed it is a Mighty Book. (41) Falsehood will not come to it from before it, nor from Behind it is a revelation from the Wise, the Praiseworthy (42) Nothing is said to you except what was said to the messengers before you. Indeed, your Allah is Possessor of forgiveness and Possessor of painful punishment (43)}
{And we know that they say that only a human being teaches him. The tongue of the one to whom they refer is foreign, and this is a clear Arabic language.}
■ Also, the revelation always addresses Muslims about the Book of Musa as light and guidance in a strange way… and you do not know the importance of the book… especially since the Book of Musa is Hebrew. How is this possible? If we have readers, that is enough.
Does the speech refer to the Book of Musa, the Qur’an, which we believe?
{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.}
{And when We gave Musa the Forkan Book that you may be guided.}
■ Also, the revelation in much of the speech talks about the Book of Musa and that there are those who disagreed about it, and you do not know what the relationship is, especially since the Book of Musa is Hebrew and it should not be important to us.
Does the speech refer to the Book of Musa, the Qur’an, which we believe, but they differed about it and hid it?
{And if We had made it a foreign Qur’an, they would have said, “If only its verses were explained in detail. Are they foreign and Arabic?” Say, “It is for those who believe a guidance and a cure.” And for those who do not believe, there is deafness in their ears, and it is upon them blindness. Those are called from a far place. (44) And indeed We gave Musa the Book, but they differed over it. And had it not been for a word that preceded from Your Allah, it would have been decided between them, and indeed they are in Doubt about him is suspicious (45)}
■ Also, the revelation in much of the speech talks about the Book of the Messenger, and it is linked after talking about the Book of Musa, and it is authenticated in an Arabic language, and you do not know what the reason is.
Does the speech refer to the Book of Musa, the Qur’an, which we believe and which the Qur’an that we have has authenticated it?
{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.}
{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, we have heard a book revealed after Musa, confirming what was before it, guiding to the truth and to a straight path.’ (30)}
■ The revelation also addresses the Messenger about the book and commands him to read in a strange way, as if the subject was very difficult until an order came to him to read. But read what? How can a book be brought to him and then asked to read, or how can the current Qur’an be in the book, and he orders him to take the book when he has given him two reciters.
Does the revelation command the Messenger to read the Qur’an that we believe?
{Then if you are in doubt about what We have revealed to you, then ask those who read the Book before you. Indeed, the truth has come to you from your Allah, so do not be of those who doubt.}
{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 (5)}
■ The revelation also talks about the revelation of the Qur’an to the heart of the Messenger and that it is present in the books of the ancients (the books of the ancients) in a strange way. What is the relationship between the verses of the ancients and the Qur’an? What is the importance of the penis of the ancients?… It is enough for us readers…. so you wonder about the logical reason, and the speech was talking about an ancient script from the script of the ancients.
Does the revelation address the Messenger about the handwriting of the Qur’an that we believe and order him to read it?
{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 (196)}
■ Also, the revelation in many speeches talks about the Messenger revealing what people were hiding from the book, and he speaks after the book of Musa, which was hidden, and you do not know the reason, so what is the importance of a book after Musa when we have enough readers?!
When he talks about the hidden book, does he mean the Qur’an that we believe in?
{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.}
{O People of the Book, Our Messenger has come to you, making clear to you much of what you concealed from the Book, and pardoning much. There has come to you from Allah a light and a clear Book (15) with which Allah guides those who follow His pleasure to paths of peace, and brings them out of darkness into light by His permission and guides them to a straight path (16)}
■ The revelation also talks about a messenger who did not know what the book or faith was in a very strange way, and you do not know why he addressed him with that. As long as a book was revealed to him, there is no need for such a speech.
When the speech talks about the Messenger who did not know what the Book was, does he mean a Messenger who knew and understood the matter of the Qur’an from which we believe that Muslims memorized the Qur’an and which had been hidden?
{And thus We have revealed to you a spirit from Our command. You did not know what the Book or faith is, but We have made it a light by which We guide whomsoever We will of Our servants. And indeed, you guide to a straight path.}
■ The revelation also talks about a messenger (reciting purified books) to the unbelievers in a strange way, and you do not know what the importance is. Especially since the infidels do not need someone to read books to them, and they do not believe in them. How is this possible?! .
When the speech talks about the Messenger reciting the purified books, does he mean the book that we believe was hidden and which the Messenger will recite after he knows what the book is?
{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 (4)}
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All of these previous questions, which create astonishment in the mind of those who contemplate the Qur’an’s speech, have no convincing logical answer that solves many problems and contradictions while understanding the Qur’an’s speech, except for one idea, which is:
The existence of another Qur’an written in a different script, from which the Muslims memorized the Qur’an, but later it was hidden from the Muslims, and its original Arabic reading was falsified into a foreign reading.
This result, which we reached while contemplating the discourse of revelation, meets, coexists, cooperates, and unites, with the same previous result that we reached in the first part, when we studied the phenomenon of the current Qur’an, and we knew that it is a modern Qur’an and not 1400 years old, and there is a Qur’an. It is older than it, and the Muslims have memorized the Qur’an from it.
Rather, our previous results that we reached explain much of the Qur’an’s speech.
It actually explains the reality of the situation, in that Muslims do not know that there is a Qur’an hidden from them. The speech talks about a messenger revealing a hidden book. Rather, it explains the real reasons that led to the concealment of the Qur’an, which is the appearance of an unbelieving people who distorted the word of Allah in it, and falsified its reading and made its reading in the language of Allah. Non-Arab, and it now exists, but has become in a non-Arab tongue.
{Those to whom We gave the book before it believe in it. (52) And when it is recited to them, they say, “We believe in it. It is the truth from our Allah. Indeed, before it we were Muslims.” (53)
Rather, this result……… increases more than explaining and understanding the discourse of revelation and understanding the reasons for the challenge in the discourse to produce such a Qur’an after the Qur’an (that book) was forged, because the Qur’an that we have in our hands is identical to the Qur’an. The Qur’an that was hidden and its reading was falsified, and when it matches it, it emerges from that hidden Qur’an. The Qur’an is the first true source of the Qur’an from which the Muslims memorized the Qur’an in their chests.
{Say: If mankind and the jinn were to gather together to produce the like of this Qur’an, they would not produce the like of it, even if they were to support each other.}
All the questions that face us while contemplating the discourse of revelation have no convincing, realistic, logical solution, except for this thing, which is consistent with our previous result that we reached in the first part.
Muslims memorized the Qur’an from a script different from the current script
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In the next article, we will talk about the third reason (reality).