2023-05-01T09:36:00-08:00
2019-08-29
{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 make a simple summary of the previous article in several points:
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■ In the previous article… we asked several logical questions, based on the reference of the Qur’an itself, which led us to the ruling found in the Torah that the Messenger was asked to arbitrate on, which is the ruling on qisas and not the ruling on adultery, and it is the ruling found in this verse.
We said that although this text is the logical result that we have reached, this text is full of many questions and illogical points, which are:
– Why the formula (our books) and not (our ruling or our assumption) according to the interpretation of heritage books?!
Does the word “our books” mean “our obligation”?
But there is exactly the same formula in the Qur’an, which means writing
{And We have written in the Psalms after the Remembrance}
So why does the word “our books” here mean our obligation, and in other verses it means writing?!
Does our books here mean normal writing… that is, calligraphy?
– Why is the wording not the same in the ruling?
We wrote to them in it that a life for a life and an eye for an eye… but when the text reached the word wounds… it said (wounds are qisas).
The verse is supposed to be logical (wounds come with qisas).
An eye for an eye, a nose for a nose… and wounds with qisas
The sentence: wounds are qisas… illogical in its wording.
This sentence is as if it describes or calls wounds as qisas.
– What is the relationship between (whoever believes in it, it will be an expiation for him) to the topic?
Because according to the interpretations of the Ottoman heritage books, the meaning of the verse is:
“Whoever neglects his right to retaliate against the aggressor, this is atonement for and removal of some of the sins of the aggressor. And whoever does not rule according to what Allah has revealed regarding qisas and other matters, then those are the transgressors of Allah’s limits.”
What is the relationship between charity and (transgression) according to the interpretations of heritage books? What is the relationship between transgressing your rights or pardoning qisas with atonement for yourself?
If the conditional sentence meant (whoever pardons the punishment of qisas), then the logical answer to this sentence would be (it is a reward for him), not (it is an expiation for him).
Then to whom does the H in (bah) refer?!
– Couldn’t the revelation have spoken in a more clear form and said: And We imposed on them in the Torah that a soul is to be killed for a life, and an eye is to be gouged out for an eye, and a nose is to be cut off for a nose, and an ear is to be cut off for an ear, and a tooth is to be extracted for a tooth, and that wounds are to be cut off?!
■ We concluded that the correct logical interpretation of the text is:
That this text… It does not talk about a criminal case, as the books of the Ottoman heritage falsified the mind of the Muslim, but rather it talks about the ruling on writing in the Torah.
And that this text in the Holy Qur’an… refers to some symbols found in Egyptian inscriptions that are falsely called hieroglyphics (a human eye, a human nose, a human ear, a human tooth).
■ And we said… that the four symbols found in the Muqosh of Misr (the eye, the nose, the tooth, and the ear)… are the verses that are meant by the revelation in the previous text… {And do not exchange My verses for a small price, and whoever does not judge by what Allah has revealed – those are the disbelievers}.
(The eye) is one of the verses of the Book of Allah
(The nose) is one of the verses of the Book of Allah
(The ear) is one of the verses of the Book of Allah
(Sunnah) is one of the verses of the Book of Allah
The revelation speaks to us about these verses in the Book of Allah, in an Arabic language made clear from the beginning of its writing, and before the invasion of the region by Napoleon and the West.
And when the Qur’anic text says, “We prescribed for them an eye for an eye.”
He means… We prescribed for them in the Torah that it should be written in the following manner:
(Ain) is written with (a drawing of a human eye)……………or in other words (a drawing of a human eye). You write and read (Ain)…and do not write or read (Aert) according to Champollion’s translation.
We do not write the symbol (the drawing of a human nose) (feng) according to Champollion’s translation, but rather we write the verse (the drawing of a human nose) (nose) and read it (nose)
We do not write the symbol (the drawing of a human ear) (mesdar) according to Champollion’s translation. Rather, we write the verse (the drawing of a human ear) (ear) and read it (ear).
We do not write the symbol (the drawing of a human tooth) (sabbat) according to Champollion’s translation. Rather, we write the verse (the drawing of a human tooth) as (tooth) and read it as (tooth).
An eye for an eye, a nose for a nose, an ear for an ear, and a tooth for a tooth.
{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. The tongue of the one to whom they insist is foreign, and this is a clear Arabic tongue.}
This is a summary of the previous article.
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now
Let us return to the previous verse
(And wounds are qisas)
What does qisas mean?
The word qisas, according to the books that reached Muslims from the Ottoman printer, established the meaning of qisas as a judicial ruling.
Today, when we say the word qisas, we mean: execution.
In the beginning, I think it is advisable to read what the Ottoman printer’s books said about the meaning of the word qisas, so that we can fully understand its nature… and that it was written by a deliberate conscious who wanted to create corruption in the mind of the Muslim.
● qisas in Arabic language dictionaries.
Storytelling: tracing a trace, it is said: I cut its trace, and stories: trace. Allah Almighty said: {Then they returned cuttings on their tracks} {And she said to his sister, Cut it}, and from it it is said that what remains of the herbage and its trace is traced: cut, and I cut its fingernail, and stories: traceable news. He said: “Indeed, this is the true story” and qisas: trace of blood. Allah Almighty said: “And for you there is life in qisas.”
qisas is tracking. qisas is taken from qisat al-athar, which is traceable to it.
And from him is the storyteller, because he follows traces and reports, and poetry cuts its trace, as if the killer took a path of killing and traced his trace in it, and walked on his path in it, and from that is the Almighty’s saying (so they returned in their tracks in stories) (Surat Al-Kahf) and it is said that storytelling is cutting, it is said that I narrated what was between them. From him, qisas is taken, because he wounds him as much as he wounded him, or kills him with it, and it is said that the ruler took revenge on so-and-so from so-and-so, and exterminated him with it, so he complied with him, that is, he took qisas from him.
● qisas in Islamic jurisprudence is:
A penalty prescribed by law, which stipulates that the offender be punished in the same manner as he did.
● The wisdom behind the legitimacy of qisas:
It relieves the anger of the victim or his guardians, and prevents them from seeking revenge or attempting revenge. The perpetrator will feel fear, confusion, and hesitation when committing the crime if he knows that he will be punished with qisas. qisas brings life to society. qisas is Allah’s rule on earth in the case of intentional killing without justification for this act. There is also: ta’zir.
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So, according to the dictionaries of the Ottoman printer’s books:
The word (qisas)… its origin is from the word (qisas) that follows the trace
And (qisas)… It is tracking… That is, blood tracking
And it was said (qisas)… its origin is from the word (qisas), meaning to cut off… It is said that I cut what was between them, and from it qisas is taken, because it wounds him like the one he wounded, or kills him with it, and it is said that the ruler took revenge on so-and-so from so-and-so, and exterminated him with it, so he complied with him, meaning he took qisas from him. .
So the logical question:
If the origin of the word is (to follow or cut off)… What is the relationship of this meaning to the word qisas found in the Qur’an, and the context in which this word appears?
What is the intended meaning if we say that: wounds follow… or… wounds follow blood… or… wounds are cut… or wounds are cut?!
Even if we assume that the origin of the word is (trace or cut), there is no relationship between the two words (trace or cut)… In other words, if the dictionaries agreed on similar words, they would actually say that they may have one meaning, that is, if the first word means (trace), The second word means (walked), so the meanings would be close, and then it would seem that the word is related to one common meaning.
Even if we assume that the origin of the word is (trace or cut)…and the distant meaning of each word has been transformed into a metaphor or metaphor, to match the context of the sentence (and wounds are qisas)……. The distant meaning of each word is difficult to combine into a single metaphor or metaphor that refers to the meaning of the word qisas in the sentence (and wounds are qisas).
So…what is the meaning of qisas?
We are not now on a jurisprudential topic, but rather we are on a topic of knowing the meaning of the word qisas.
According to our approach…the language dictionaries printed by the Ottoman printing press have no real cognitive value at all.
Because our approach is not only concerned with information…but is more concerned with thinking and ways to search for information, allow me to put here in this article the fundamental reasons for the corruption of language dictionaries:
1- I cannot imagine that 1,200 years ago, someone wrote a language dictionary in large sizes. Where are the manuscripts of those dictionaries?! We only got books printed on a modern machine that are relatively old. Can you imagine the shape and size of the manuscript for each dictionary?! I cannot imagine anyone making these dictionaries with personal effort. This is work carried out by a state and a ruling center.
2- Most of those who wrote many dictionaries and grammar rules for us are not Arabs, so how is it possible that a non-Arab person would write dictionaries and plan the rules of the language for us and impose them on the vocabulary and rules of the Qur’an?!
3- We previously talked about logical and realistic thinking that says that this script in which we write is modern and not ancient, and that the writing of the Qur’an in this script was done in a recent period, and because the highest sacred text was written in this script, this situation imposed on the entire region the writing in this script. This makes us ask a logical question: How were those dictionaries written, and in what script were those dictionaries written? If they were written in this script, then they are dictionaries that were compiled in a relatively recent period.
4- Dictionaries made the Arab person, when thinking about any topic related to the language or searching for vocabulary meanings of the words of the Qur’an, always make him assume an imaginary space in his brain confined to a very narrow geographical spot, and within that spot there is a very small human community and they are surrounded by an impenetrable fence. They leave it, and all the language dictionaries that have reached us today are found in the language of that society. This thing made the Arab unable to get out of that fence while understanding the language or researching the meanings of the Qur’an’s vocabulary, and therefore he adheres to everything stated in those dictionaries, even if they contradict today’s language. His answer is always: In the Arabic language, they used to call this thing with a word like that, or they used a proverb or a sentence with some meaning.
If 400 million people today in the region are not Arabs, then who are these Arabs that they always talk about when they say, “The Arabs said in the past”?!
There is no answer…just imaginary space
This situation took the Arab person out of reality, and brought him into a virtual imaginary space, within which there are all these books that have reached us, including language dictionaries, and made him committed to thinking and researching within this space about any information.
In order for the Arab Muslim person to search for the meaning of the word qisas in the Qur’an… he will search for it within this imaginary space surrounded by a barbed wire fence, and he cannot leave it, but he does not want to leave it and search from his reality and his tongue.
5- We believe with certainty that the Arabic tongue is the first human tongue in the region, and this tongue is deeply entrenched in the region, and this firmness… it is very natural for the text of the Holy Qur’an to emerge from it in an Arabic tongue… because the tongue of the Qur’an did not emerge. According to the image presented to us by printers and Western history books, it is the tongue of Islamic conquests, but rather because it is the tongue of the first migration and the first human settlement in the region.
This thing logically forces us to search for the meaning of the word in the language of the people of the region… and not in foreign dictionaries that distorted the meanings of the language… because the people of the region are the legitimate, realistic and true heir to this language… Especially in the countryside and areas far from cities.
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What is the meaning of the word qisas?
Because those who compiled these dictionaries are not from the region, in addition to the fact that there is intentionality by those who compiled these dictionaries to distort the meanings of the vocabulary of the Qur’an after they attributed them to an ancient time, as he cannot understand the Arabic language and differentiate between words.
The similarity of words in writing does not mean that the words are of the same origin or root.
This is ridiculous, unscientific, and unrealistic thinking, and it is the thinking that dictionaries followed, and this means that the authors of the dictionaries were not listening to the Arabic language when they wrote those dictionaries, but rather they 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 look for written drawing…because you have many words that are similar in drawing but the meanings are different, for example:
camel (plural of camel)
Beauty (adjective – beautiful)
The word (qisas)… Its origin is from the verb (qasas)… not from the verb (qasas).
In our local dialect, we use the verb (qasas) in the context of any meaning that means equality. We say: Do not equate so-and-so with Zaatan, meaning do not equal so-and-so with Zaatan.
I think that the word is used a lot in the region, in universities, when talking about equivalence 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
Qasas means equal in a similar and identical manner, and therefore you will find that the word qisas does not appear in the Qur’an except in texts that always contain equality.
In other words…the word qisas always appears in texts that contain repetition of a word.
{A soul for a soul…………. And wounds are qisas.}
{Al-Shaher Al-Haram for Al-Shaher Al-Haram, and the sacred things are qisas}
The word “same” is mentioned twice… equality
The word “sacred month” was mentioned twice. equality
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So what is the meaning of the sentence (wounds are qisas)?!
Let us return to the verse
{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…is also qisas
A nose for a nose… is also 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
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.}
But the books of the Ottoman printer added water to the mud and caused irrationality in the Muslim mind because they told us: The common and jurisprudential interpretation says that the meaning of “wounds is qisas”… means a judicial ruling determined by the judge, i.e. a discretionary punishment.
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 judicial ruling, it would be better to say:
qisas was prescribed for them in everything
● If qisas was a judicial ruling on these matters 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 singular (wound) alone and in the plural form (wounds) on the topic of qisas?!
● If wounds meant the plural of wounds (cuts in the body)… then it would have been better for the text to be… And wound by wound.
● Why did the text not 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 the years 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 a wound, meaning that it is better to say (a wound for a wound)… and the issue ended easily… So why all this difficulty in this text to clarify a simple issue?!
So it seems that the topic deals with something completely different, and the word wounds does not mean the plural of wounds (cuts in the body).
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As we talked about in the previous article, the Qur’an is intended as a speech
{A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, and a tooth for a tooth}…. The symbols found in writing were falsely called hieroglyphs.
We said that the phrase (and we wrote) means ordinary writing
Because of the occurrence of the word (eye, nose, ear, and tooth) in the Qur’anic sentence, we thought that we were moving in a sequential manner within topics related to the human body, so when we came to the word (wounds), we thought it was (wound).
When we examine the text of the Qur’an more closely… we will find that the text of the Qur’an is as if it were talking about things we know (the eye, nose, ear, tooth) as an example, and then gives us a comprehensive description of them………. And this applies to the whole group. In the same way as before.
We used to 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 means… The old man is the old man, and the 40-year-old is the 40-year-old.
In the example, we specified the basis for qisas, which is age.
permission
In the text of the Qur’an, the basis of qisas is (wounds), meaning that all wounds are qisas in the same way….. That is, the Qur’an gave us at the beginning an example of the method, then at the end of the text it gave us the general rule that follows the same path as the example.
This means that
Eye, nose, ear, tooth… They are called wounds, and there are other wounds to which the same example presented by the Qur’an applies.
If you notice (hieroglyphic symbols)… 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.
For example:
You find there symbols from parts of the human body, there are symbols related to geography, there are symbols related to plants, etc.
The word “wounds” refers to the total number of verses (symbols) related to the human body (tongue, stomach, hand, eye, leg, etc.)
All 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, and a head for a head… etc
The summary of the Qur’anic line is a general rule:
We prescribed qisas for all wounds
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 cuts. Because of the inherent feudalism in the human body.
Ulcers: A cut that occurs in any organ in the human body is called ulcers, the plural of which is ulcers…in short,……. When you get a cut in a part of your body, we say: You have an ulcer in the wound.
Sores in wounds.
{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. ¤ A Book whose verses are made clear and then explained, from the Wise and All-Knowing ¤ A Book whose verses are detailed, an Arabic Qur’an for a people who know. ¤ Bringing good tidings and a warner. But most of them turned away, so they do not listen. ¤ And they said, “Our hearts are hidden from what you are calling us to.” And there is deafness in our ears, and between us and you there is a veil. So work. Indeed, we will work.}
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