07/05/2020 00:00
In our previous conversation… we made a comparison between the real story that we arrived at after re-reading the history of the translation of Egyptian inscriptions, with the story of Musa in the Qur’an… and we found an amazing match between the two stories:
Identical location in both stories – Misr
The time in the two stories matches – a relatively recent period
And the essence of the two stories is identical – an old book
The results of the two stories are identical – a forgery of a book
And it matches the origin of the problem – the tongue of the book
And a match between the characters of the two stories – (Pharaoh – Napoleon)
We found that the story of Musa appears in the Qur’an as true news, while the events of translating the Egyptian inscriptions are real history that happened on earth.
And because we have a historical gap before Napoleon… our popular memory does not have confirmed information before the West and the Turks entered us as invaders and occupiers, and we need an official document that is correct and reliable and contains honest and confirmed information that will enable us to explain that gap.
We believe that the story of Musa, the True Prophet….. is the one that took place in that gap and is capable of resolving that gap once and for all, correcting the history of Napoleon’s invasion, and correcting the story of the translation of the Egyptian inscriptions.
This will lead us to follow two paths of research and thinking:
1- The first way
We will rely on the story of Musa and match it with the story of the translation of the Egyptian inscriptions, to explain difficult questions that we faced while reading the historical story about the translation of the Egyptian inscriptions, which led us to the story of the translation of the Egyptian inscriptions.
Because we have come to believe that every simple part in the story of Musa (a true prophet) is fully capable of providing a true and final explanation of the reality that happened.
how ?
Example
In the story of Musa there are central characters [Musa, Haroun, Pharaoh, the soldiers, Haman, Qarun, Pharaoh’s wives, the children of Israel, the Samaritan…], so if (Pharaoh and his soldiers) in the story of Musa, they are (Napoleon and his army) in the story of ( Translation of the Egyptian Inscriptions)… Who then is (the Samaritan) in the story (Translation of the Egyptian Inscriptions)?
According to the words of the Qur’an, the Book of Musa is a light and a guidance for people.
Therefore, we believe….that if misguidance occurred after Musa and led people into darkness……it is because of the difference in his book…..and because (the Samaritan) is the cause of the misguidance…….. … We believe that the Samaritan has a pivotal role in the matter of creating differences in the book… and the work he did to mislead people and tempt them will be related to falsifying the reading of the book.
But what is strange is that the Samaritan is a central character in the story of Musa, but the Samaritan is silent throughout the story and only says one sentence.
Is the Samaritan in the story of Musa the person in the story that happened in reality and the one who translated the Egyptian inscriptions?
{He said, “Indeed, we have tried your people after you, and the Samaritan has led them astray.” (85) So Musa returned to his people angry and regretful. He said, “O my people, did your Allah not promise you a good promise? Did the covenant become long for you, or did you want wrath from your Allah to come upon you, so you broke my promise?” (86) They said, “We did not break your promise with our kingdom, but we were burdened.” Wearing burdens from the adornments of the people, so we threw them away, and so did the Samaritan (87) and he brought out for them a calf with a mooing body, and they said, “This is your Allah, and the Allah of Musa, but he forgot.” (88) Do they not see that he does not return to them a word and does not possess for them harm or benefit? (89) And Haroun had said to them before, “O my people, it is only So be tempted by it, and indeed, your Allah is Most Compassionate, so follow me and obey my command. (90) They said, “We will not continue to devote ourselves to it until Musa returns to us.” (91) He said, “O Haroun, what prevented you when you saw them going astray?” (92) “Do not follow me if you disobeyed my command.” (93) He said, “O son of a mother, do not seize my beard or my head.” I was afraid that you would say, “You have divided the Children of Israel, and you did not heed my words.” (94) He said, “What is the matter with you, Samaritan?” (95) He said, “I saw what they did not see.” So I caught a handful of the Messenger’s trace, so I rejected it, and so my soul asked for it. (96) He said, “Then go, for in life you have the right to say no.” And indeed, you have a promise that you will not break. And look to your Allah, upon whom you have remained devoted. We will certainly burn him, then We will scatter him in the sea with a blast. (97) Your Allah is only Allah, besides whom there is no Allah. He encompasses all things in knowledge. (98) Thus we relate to you the news of what has come before, and We have given you a reminder from Us. (99)}
2 – The second way
We will take a second path… by relying on the details of the story of the translation of the real Egyptian inscriptions and matching them with the true news (the story of Musa in the Qur’an)… in order to reach the true interpretation of some lines of the difficult story of Musa. found in the Qur’an.
how ?
We believe that Champollion is a pivotal figure in the story of the history of translating Egyptian inscriptions… because he is the one who is credited with translating the inscriptions.
After reviewing the story, we concluded that Champollion used an unscientific, incorrect, and incorrect approach in translating the Egyptian inscriptions.
But if we look into that long story that took place before the translation of the Egyptian inscriptions… and focus on the chapter that talks about Champollion, we will find an important point:
Almost throughout the story, we did not hear Champollion’s voice inside the story at all. He is silent and has no noise inside the story….. The story of the translation of the Egyptian inscriptions recorded for us the voices of many characters who said many things, from Napoleon to other characters…….. .. But Champollion was very silent inside the story, and history did not immortalize his famous sayings… History only recorded a historical word said by Champollion… He said only one word throughout the story and disappeared forever… ….After that word, a complete dictionary of the symbols of Egyptian inscriptions was published.
Champollion said only one word and disappeared:
(Ra – MSS)
It is Champollion’s reading of the four symbols found in the artifact that arrived to him from Misr……. According to Champollion’s words, the first symbol is a symbol that carries the image of the sun and reads (Ra’), which is the name of the sun in the ancient Tibetan language.
And (Ra) was one of the greatest gods among the ancient Egyptians
The second symbol reads…. M
The third symbol reads….S
The fourth symbol reads…. S
(Ra’) (m s s)
Now…let’s go to the story of the Samaritan and match it
{He said, “What is wrong with you, Samaritan?” (95) He said, “I saw what they did not see, so I caught a handful of the traces of the Messenger, so I rejected it, and so my soul begged me.” (96) He said, “Go, for in life you have the right to say, ‘There is no harm.’ And you have an appointment that you will not break. And look to your Allah, to whom you have remained devoted.” We will certainly burn it, then We will scatter it in the sea with a blast. (97) Your Allah is only Allah, besides whom there is no Allah. He encompasses all things in knowledge. (98) Thus we relate to you news of what has preceded, and We have given you a reminder from Us.}
The Samaritan saw what they did not see (he knew the correct reading of the symbols). He took a fistful of the trace of the Messenger (the stone piece), so he threw it away and gave it another reading and said: (touching).
In life, you can say no to “touching”… because the Samaritan knew deep inside him that the word is not “touching”… but rather it is read in a completely different way.
The Samaritan said: (touching)…and it is not (touching)…no (touching)…
And look to your Allah (Ra).
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This great and amazing correspondence between the story of Musa and the story of the translation of the Egyptian inscriptions……. will make us rewrite all the stories we have come across and make a comparison between them.
Let’s recall the stories
After we reformed time, history, and the foundations of linguistics, and before restoring the discourse of the Qur’an, we arrived at two stories:
1- The first story… (F) (The story of the Messenger with the book)
A hypothetical story we drew that matches the readers’ speech, and we arrived at it after reforming the foundations of linguistics.
“A group of people came to the Messenger’s environment and wanted to read an ancient book written in the Arabic language. The Messenger copied those tablets and read them in the proper and correct manner in the original, natural Arabic language, the language of instinct, and this work was inspired by Allah, while the people lied and disbelieved in the Book of Allah.” And they distorted the book in a foreign language, then they wrote a book that resembled the contents of the original book in a foreign language and a crooked tongue… And they created a new religion for this new book, because they wanted to hide the book, and they wanted to fight the truth and Allah, so they disbelieved in the Qur’an and the book. ”
2- The second story…we will symbolize it with (and)
A true story that we reached after re-reading the history of translation of Egyptian inscriptions.
“A people came from the West, led by Napoleon and his army, to invade and occupy Misr and the region, and they discovered a stone (the Rosetta Stone), and with this stone Champollion took wrong, unscientific steps until he achieved a translation of the Egyptian inscriptions and made a paper dictionary of these inscriptions in a foreign language. ..and he called it Jabbati, while the inscriptions appear logically and realistically in an Arabic language and that the Egyptian inscriptions are the book that readers talk about.”
After comparing the two stories, we found:
The story (F) is approximately equal to the story (F) in time.
The story (F) is as if it took place in a relatively recent time, after history was reformed and the reality was witnessed and wanted.. And the story (F) took place in the modern time.
The story (F) is completely identical to the story (F) in the essence of the problem.
The story (F) talks about a book with an Arabic recitation, and there were infidels who wanted to make it a foreign recitation… And in the story (f) we reached the inscriptions of Misr with an Arabic translation and the West made them with a foreign translation.
3- The third story…… (The story of Musa)
After we reached the previous two stories, after correcting time, history, and the foundations of linguistics, we went to the Qur’an, in order to re-read the Qur’an’s speech, and we arrived at a new story, which is (the story of Musa), the text of which is found in the Qur’an.
Then we found that there is a complete and amazing match between the third story (the story of Musa) and the second story (and).
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Now we have three stories… Let’s compare them:
■ The second story (f) is completely identical to the third story (the story of Musa) in time, place, the essence of the story, and the results of the story.
■ The first story (F) is almost equal to the second story (F) in terms of time and the essence of the problem.
Now….if it is
[Second story = Third story] and [First story ~ Second story]
It makes sense that
The first story ~ the third story
in another meaning :
If (c is exactly equal to b) and (a is almost equal to b)
It is logical and correct that (a is approximately equal to c)
This is actually the logic found in the Qur’an.
The third story (the story of Musa) is almost equal to the first story (the story of the Messenger and the book).
how ?
● Within the third story (the story of Musa) there is a direct and very frequent speech by revelation to the Messenger found in the first story (the story of the Messenger with the book).
– {We recite to you the news of Musa and Pharaon with the truth for a people who believe.}
We curse you
– {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}
Do not be in doubt about meeting him
– {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}
So take it firmly and command your people
– {Have Musa’s hadith reached you?}
Did you have a conversation?
– {Have you heard the story of the soldiers (17) Pharaon and Thamud}
Did you have a conversation?
– {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 Midian, reciting to them Our verses, but We were messengers. (45) And you were not beside the Mount when We called, but it was a mercy from your Allah. That you may warn a people to whom no warner has come before you, so that they may remember.
I wasn’t next to the western one
And you were not among the witnesses
And I was not a resident of the people of Madyan
I wasn’t next to the stage
To warn a people who had not neglected any warner before you
– {Then after them We sent Musa with Our signs to Pharaon and his chiefs, but they were wronged thereby. So see what was the end of the corruptors.}
So look
– {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.}
So ask
● The first story (the story of the Messenger and the book) comes immediately after the third story (the story of Musa).
– {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.’”
After Musa
– {And before it is the Book of Musa, a guide and a mercy. This is a confirming Book, in an Arabic tongue, to warn those who do wrong and give good tidings to those who do good.}
Before him was the Book of Musa
– {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.}
Musa before
– {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.}
Before him was the Book of Musa
– {And they did not estimate Allah as He deserved when they said, “Allah has not sent down anything to mankind. Say, ‘Who sent down the Book which Musa brought as a light and a guidance for the people?’” These are signs that you reveal and conceal much, and you have learned what neither you nor your fathers knew. Say Allah. Then leave them in their struggle. They play (91) And this is a Book which We have sent down. Blessed is He who confirms what is before Him. And that you may warn Umm al-Qura and those around it. And those who believe in the Hereafter will be led. Noon therein, and they will observe their prayers (92)}
The Book of Musa before this book that warns Umm al-Qura
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Now… after we have reached these stories and know the nature of the relationships between these stories, this will lead us to very sound logic.
Logic says:
if it was
The second story (and) is completely identical to the third story (the story of Musa)………. and the first story (the story of the Messenger with the Book) was almost equal to the second story (and)
Van
The first story (the story of the Messenger and the book) is almost equal to the third story (the story of Musa).
And if it is
The first story (the story of the Messenger with the book) comes immediately after the third story (the story of Musa)
It makes so much sense
The first story (the story of the Messenger with the book) must have occurred immediately after the second story (and) (the story of the translation of the Egyptian inscriptions).
Now the question that imposes itself:
Did the first story (the story of the Messenger and the book) take place after the translation of the Egyptian inscriptions?!
The story that reached us from the printer’s books talks about a story that took place in Mecca 1400 years ago.
So who should we believe now……. Do we believe this Qur’an, the word of Allah, and the stories in the Qur’an, or do we believe the stories of the printer’s books that the occupier Napoleon brought?!
Or what is the best, most correct, and most truthful story among these stories, which must be relied upon in thinking? Are the stories of the Qur’an or the stories of the biographies of Ibn Hisham and Ibn Ishaq?
{We narrate 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.}
{And this Qur’an was not forged apart from Allah, but rather the confirmation of what is before it and the details of the Book, about which there is no doubt, are from Allah, the All-Knowing}
{Indeed, this Qur’an guides to that which is most upright and gives good news to the believers who do righteous deeds that for them is a great reward}
Now… if we believe in our mind, our approach, and our eyes as they see the reality that contradicts the history presented, and we believe in the stories of the readers… then the first story (the story of the Messenger with the book) must have happened after Napoleon’s invasion.
And if the story of the Messenger did not happen in reality, then logic says: Since the story of Musa in the Qur’an is news…then (the story of the Messenger with the Book) found in the speech of the Qur’an is also a prophetic news and will happen.
Or in other words….we are waiting for a messenger.