4/4/2021 0:00:01
Who is Pharaoh?
Reasons for controversy over the personality of Pharaoh
If you observe and research the way Muslims understand and manage the story of Musa and Pharaoh found in the Qur’an, you will find that it is the largest story in which there is disagreement, controversy, and disagreement among Muslims in understanding it. And if you search for the reason for this disagreement and disagreement among Muslims, you will find that The reason is because it is the largest story in the Qur’an that has many interpretations, and Muslims are divided between those interpretations.
If we want to understand this problem more… then we must classify these interpretations according to their type and another classification of the Muslim’s orientations, so that we can create a comprehensive framework for the matter that gives us a comprehensive picture so that we can understand the story of Musa and Pharaoh:
Types of interpretations:
1- Heritage interpretation (the Jewish story)
– The source of interpretation… There are two sources.
The first source came to the Muslim from the books of the printer, which contain books of interpretations for reciters and books of stories of the prophets written by Muslim scholars. The second source is found in the book of the Old Testament, which the Al-Yahoud believe in and which talks about a story similar to the story of Pharaoh in the Qur’an.
– What is the interpretation? ………. One interpretation.
It talks about a Jewish group that entered Misr during Youssef’s entry into Misr, coming from Palestine, and lived next to the Egyptians. Then after a while, an arrogant ancient Egyptian king named Pharaoh appeared and slaughtered this Jewish group and killed them and their sons for fear that a son would appear among them who would seize power, and one of these men appeared. His name is Musa, and he stood against this king, and defeated him after the sea parted and Pharaoh came chasing him, so the sea closed over him and he and his soldiers drowned. Then the Allah then gave the Jewish Musa the book of the Old Testament that was in the tablets, and this book is the one that the Al-Yahoud have today. .
– Interpretation time……one time.
Approximately 1300 BC
2- Historical interpretation
– The source of interpretation… There are two sources.
The first source is the West’s translations of the region’s ancient inscriptions and the history extracted from them, which also reached Muslims from printer’s books. The second source is the Book of the Old Testament, which the Al-Yahoud and the West believe in, and which talks about characters who confirm the West’s translations of the inscriptions.
– What is the interpretation? ………. several interpretations.
The history extracted from the inscriptions of Iraq… It talks about a person named Sargon, which was extracted from the cuneiform inscriptions, and it talks about a person whose mother threw him in a basket in the river. He became a king in Iraq and grew up with them and became the king’s cupbearer, and after a while he killed the king who raised him. By another king, and Sargon went for revenge and became king.
The history extracted from the inscriptions of Misr…….which talks about the period of the entry of the Hyksos invaders into Misr, who were not Egyptians, but the possibility is that they were a Semitic people who came from the Levant and Iraq and resided in Misr and were distinguished by Semitic names different from the names of the Egyptians. .
Also, the history extracted from the inscriptions of Misr…which speaks of the period in which Egyptian kings appeared who were famous for their wars, such as kings like the family of King Ramses.
Also the history extracted from the inscriptions of Yemen……. in the period that talks about the kings of the mini-states in Yemen bearing names such as Branch.
– The time of interpretation……four times.
Approximately 2000 BC
Approximately 1300 BC
Approximately 1000 BC
Approximately 900 BC
3- Modern interpretation
The source of interpretation…one source.
It comes from the new readings of modern thinkers that attempt to understand the religious text as a reaction to traditional interpretations, which no longer meet the new reality and interact with it.
– What is the interpretation? ………. Several interpretations take the same character.
The story is only symbolic…….and its characters are merely abstract symbols that transcend time, that is, they move parallel to time.
The story talks about a phenomenon only…..and its characters are merely abstract phenomena that transcend time, that is, they move parallel to time.
The story talks about a shrine only… and its characters are shrines that transcend time, that is, they move parallel to time.
– The time of interpretation… repeated endlessly
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This is about the type of interpretations of the story, and these interpretations are what divided Muslims and made them different and inconsistent in their understanding of the story and caused great controversy among them over it.
Now…if we wanted to classify Muslims in their relationship with the story, we would find that the classification of a Muslim depends on the Muslim’s confidence in the sources of interpretations of the story and his belief in them:
1- The Muslim who believes and trusts traditional books such as interpretations and believes that the book of the Al-Yahoud is a book from Allah, a marriage will occur in his mind between three sources (the Qur’ans, the traditional books, the book of the Al-Yahoud), and the result is belief in the traditional interpretation of the story only, and will not It accommodates the rest of the explanations.
This type is the Muslim who believes greatly in the Qur’an and the heritage, and whose reading is limited to the heritage books only and is deeply immersed in them.
This type looks at the probability of the interpretation being correct…at a rate of 100%.
2- The Muslim who believes in the books of interpretations and believes in the Jewish Book as a book from Allah, and who completely believes in the West’s translations of the region’s inscriptions and trusts them, will create in his mind a marriage between four sources (the Qur’an, the heritage books, the Jewish book, and the West’s translations), and He will try to create a consensus between these sources, and the result will be belief in the historical interpretation, because the traditional interpretation no longer meets the information and facts in the new sources (the history extracted from the inscriptions).
This type is the Muslim who strongly believes in Western translations and loves studying and reading history books.
3- As for the Muslim who believes in the Qur’an and the Book of the Al-Yahoud as a book from Allah, and completely believes in the West’s translations of the region’s inscriptions and trusts them, but does not believe in the heritage books and rejects them, and has a new view of religion and religious text….. .. He will attempt to reconcile these sources with his new spiritual view of religion, and the result will be belief in the Enlightenment interpretation, because he rejects the traditional interpretation.
This type is the Muslim who rejects heritage books and has a new view of religion and religious text that he found in other religions based on spirituality, because he believes in the unity of religions, believes in Western modernity and all the ideas produced by the West, and loves reading and studying from anywhere.
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Now that we have made classifications for the interpretations and for Muslims, we will then understand the reasons for the disagreement among Muslims and the ongoing debate among them about the story, and the reasons for their disagreement on only one meaning. The reason is the difference in the cognitive level of the Muslim, which created multiple views for them that caused their disagreement and ongoing debate about it. Details of interpretations between them.
For example
– There is an ongoing debate among Muslims about the place of the story…… Some say in Misr, another says in Iraq, another says in Yemen, and another says there is no place for it.
There is an ongoing debate among Muslims about the identity of Pharaoh…. Some say an Egyptian king named Ramses, another says a Hyksos king, another says an ancient Yemeni king, another says an Iraqi king, but the story has changed, and another says he is not a person in and of himself, but rather a phenomenon.
– There is an ongoing debate among Muslims about the time of the story…….. Some say 3000 years ago, another says 2000 years ago, and another says that it has no time, but rather is repetitive.
– There is an ongoing debate among Muslims about the purpose of the story…….. Some say that it is a story for education, refinement, admonition and lesson, and another says that it is a true historical story, and another says that it is nothing but a legendary story, the like of which exists in all religions. Another says that it is a symbolic story that talks about a phenomenon that exists everywhere and at all times.
————–
There is a fourth interpretation, but we did not talk about it because our discussion is limited to the interpretations adopted by Muslims, and this interpretation says that this story is mythical and not true, and whoever adopts this interpretation is a type who does not believe in the Qur’an and religions and believes in history and Western translations absolutely.
We have spoken in many previous articles about criticizing these three types of interpretations, and today we will talk about another interpretation that is completely different from the rest of the previous interpretations, and which has not been presented before.
This interpretation came from examining the types of interpretations that Muslims adopt in search of something different, and this examination made us well aware of the reasons for disagreement, disagreement, and ongoing debate. All of these three types of Muslims have agreement on two things, which are:
The first thing… is to rely on sources other than the Qur’an (such as books of interpretations, Jewish books, history books, Western translations).
The second thing…belief in the unity of religions (belief that Judaism is a religion from Allah, belief in the unity of religions)
And this agreement is the real main root……..that created these differences between Muslims, made them not agree, and created a continuous, continuous and never-ending debate about the story and the character of Pharaoh.
Because the first common source agreed upon among Muslims that reached them was the Qur’an, which contains the story of Pharaoh and Musa, but everyone abandoned this first source, which contained the story, and searched for other texts, other sources, and trusted them and believed in them, in order to understand a story in the first source. This caused disagreement and controversy and prevented them from understanding the story well.
It is logical…. If there is a text in a first source, then every other text found in other sources will cause ongoing disagreement and controversy.
If other sources are the cause of the problem.
What’s the solution ?
The natural, logical solution… is for all Muslims to adhere to the first source of the story, which is the Qur’an, and throw away the rest of the other sources. And they should not be satisfied with just throwing away, but they should never believe in any source other than the Qur’an, or in other words, they should They strip their minds and hearts of trust and belief in the rest of the other sources of the story, if they really wanted to understand the story in the Qur’an, prevent disagreement between them, and reach a single agreement between them in understanding the story.
{Indeed, this Qur’an narrates to the Children of Israel most of that over which they differ (76) and indeed it is a guidance and a mercy for the believers (77) Indeed, your Allah judges between them with His judgment, and He is the Mighty, the All-Knowing (78) So put your trust in Allah. Indeed, you are upon the clear truth (79) Indeed, you do not hear the dead, nor do You hear the deaf praying when they turn away, turning away.}
So….we have to abandon all other sources and extract our absolute blind faith and trust in those sources, and return to the Qur’an only, with a healthy heart.
By focusing on the lines of the Qur’an and being satisfied with these, we will know that the Qur’an is speaking to us about two things that completely eliminate all the other three interpretations.
how ?
The time of the story of Pharaoh in the Qur’an… news
The nature of the story of Pharaoh in the Qur’an…. Right
{We recite to you the news of Musa and Pharaon with the truth for a people who believe.}
{And each of us shall relate to you of the news of the Messengers, with which we will strengthen your heart and it will come to you in this truth, and an admonition and a reminder for the believers. (*) These are of the news of the unseen that We reveal to you. Neither you nor your people knew them before this, so be patient. Indeed, the end is for the righteous.}
And our discovery of this matter will make us know why this story in the Qur’an is the largest that receives many interpretations and about which there is an ongoing and continuing controversy, because it is the largest story in which the Messenger addresses, and it is the story that comes directly after the appearance of the Messenger who is being addressed in the Qur’an…. …. Therefore, it is natural that there is a force that will try to prevent the Muslim from understanding the story, by creating many interpretations of it, and creating many other false sources for the story, and by creating faith and trust in the Muslim towards those sources through trickery, deception, and acting. In order for the Muslim to never understand the story, and this false look is created for him.
{Say: Who sent down the Book which Musa brought as a light and a guidance for the people? You make it into writings that you reveal and conceal much, and you taught what neither you nor your fathers knew. Say, Allah. Then leave them in their midst playing. (91) And this is a Book which We have sent down, blessed be it, confirming what is before it, and that you may warn the Mother of Cities and those around it and those who believe in the Hereafter. They believe in Him and they guard their prayers (92)}
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What is the concept of prophethood?
First, I will ask you several questions
Me: If I asked you a question: What is the name of that thing that contains a huge amount of salt water and ships move on it?
You: Of course your answer will be…. (sea)
Me: But if I ask you another question: Are you sure that his name is Bahr?!
You: Perhaps you will say to yourself that my question is very strange, but you will answer my question… Yes, I am sure, (Bahar).
Me: Your answer is incorrect, because I asked another person the same question I asked you, and his answer was that his name is (sea – si) and not (bahr).
So what is the real name of that thing? Is it (sea) or (sea)?
You: It is the same name, it is Bahr or Sea, because Sea in English means sea.
Me: I have that thing and it is one thing, and it must have only one name and not two names.
What is the name of that thing?
You: Okay.. His name is Bahr
Me: But there is another person who says his name is (C)
I finish
What is the meaning of this ?!
A clear and easy question: What is the name of that thing? Is its name Sea MC?!
This story will be repeated with us in all the things around us, and we will ask the same question as before:
Is the name of that thing “mountain” or “mountain”?!
Is the name of that thing “Sky” or “Sky”?!
Is the name of that thing (pyramid) or (pyramid)?!
Some will say: What is the importance of this, they are just languages and each language has different names for things?!
But for me it is very important, because I intend to write a message to my grandchildren who will be born after 200 years, and I want them to understand my message well, and I want to call things by their real names, so that they understand what I mean and what I am referring to in my message…… because the names The real ones are the pausing nouns that anyone will know even after 1000 years.
Q: But is it possible that an inanimate object has a definite noun associated with it?!
In other words……….Is the mountain called (Jabal), because it has a tongue to speak it and says I am (mountain)?!
A: No…then the names of things will be a process of agreement that took place between people, and each group of people has the freedom to call the thing by any name according to their agreement in their language, and their agreement becomes a process of agreement.
This thing is true… and this would be a problem then… if I thought about writing my message to my grandchildren, because the names of things change according to people’s agreement, and my grandchildren will not understand my message that I intend to write.
But what if an agreement had been made in the very ancient past… among the first group of people to inhabit the Earth… to give names to the things around them, and this agreement had been recorded in a book containing the names of the things around us, and This book became my arrest?!
If this had actually happened in the past, then the problem that I faced would have been solved, by relying on the names of the things in this book, as the first stop nouns, while writing my letter that I intend to write, and which I want my grandchildren to open after 200 years, and it will not It is difficult for my grandchildren to understand the names of the things I wrote in the letter, because if it is difficult for my grandchildren to understand any name in my letter, they will turn to the stop book and they will know the meaning of this name.
My message will be the first instinct speech
Q: But what if my grandchildren do not realize that this book is my suspension and they must return to it if it is difficult for them to understand a word of my letter?!
A: A logical question, but I think the solution is easy.
First, as long as this book is my book, I am certain that it will be a reference for all people if it is difficult for them to understand a word, and I am certain that my grandchildren will know.
But there is a possibility that a problem may occur, and people will forget this reference, so the solution is… to write the letter, and at the end of it I will write a note saying: [This is a warning letter as a guidance to you, in case it is difficult for you to understand a name or word in my letter].
The problem is almost solved.
It is true that this problem has been solved once and for all, but there is another problem that will confront us in the message. We talked about inanimate things around us, but what about people’s names?!
how ?
Me: What is your name?
You: My name is Adel
Me: What is your real name? This name was chosen for you by your parents?
You: No problem, I changed my name and chose another name for myself: Khaled.
Me: But what if I lost my memory and forgot your name, and I chose another name for you, let it be Hassan. Is your name Adel, Khaled, or Hassan?!
You: Okay, my name is Insan.
I finish
what is the meaning ?!
A mountain is called a mountain, anywhere you find a mountain, and the sky is called a sky anywhere, one name, and it does not need other names.
Q: So….what is the name of this thing that walks on two legs and has two eyes, a nose, eyes, and fingers?!
A: A human being.
very right
So…our real stop name is….human
I think that the problem has been solved, and if I thought about writing the letter to my grandchildren, it would be certain that the name (Insan) would be the surname found in that surrogate book, and I would adopt this name while writing my letter to my grandchildren.
But we still have another problem… If I were a prophet and told them about a prophecy that would happen and I wrote it in my letter to my grandchildren after 200 years, we would have a problem with the names of special things. How?
What if I wanted to write a prophecy that would happen, and tell them that “the house in the city of Algiers will fall one day after the lunar eclipse at the beginning of the year”?
I believe that the message will reach and my grandchildren will understand it, and my grandchildren will believe in it, and when the lunar eclipse occurs, they will leave the house so that it does not fall on them, and indeed the house fell on the second day.
But what if one day came and the state in Algeria decided to change the name of the city of Algeria, and they called it Oran… About it, my grandchildren will read my message, but they will no longer believe in it, because my message talks about news in the city of Algeria, while they now live in the city of Oran, and As long as the news is true and my grandchildren believe in it, but the news calls it Algeria, he will never make a mistake in naming it, and the news must happen in a city whose name is Algeria and not another name, otherwise he would disbelieve the news if he believed that it would happen in the city of Oran.
This problem……….. is caused by the fact that the names of Algeria or Oran are not in accusative form, and the prophet must speak in the form of general accusative nouns, not specific ones.
In other words, I will write my message (the house in the city by the sea will fall the day after the lunar eclipse at the beginning of the year).
Here there will be no problem.
But what if I wanted to tell them a true prophecy about a story that will happen in their time, and in this story there are many characters, and I need to differentiate between them so that they do not get confused…so how will I choose his name from the book, since it is a name that is not my arrest, but rather Variable name like everything else, ?!
problem
If you want to use general pausing names, they will have confusion in understanding the events and sayings related to one of the people in the story, because he will have a common pausing name with the rest of the characters.
problem
But what if the book addresses this problem, as it says that in the case of writing the news, there are names that are revealed with authority related to the news, and for him, they are suspensive names, because they are news of his right, so the name that the news assigned to the person is the real, correct name… because this name It is the name that told us about his story before his birth, and as long as the news is true, and the news happened, it is a suspended name, even if the person is called by other names in reality (Khaled Adel Hassan), so his real name is the name that he spoke about before his birth and told us his story.
In other words….. If your name is Adel, then after a while you change your name to Khaled, and after a while you travel to another country and there you lose your memory and forget your name, and decide to call yourself Hassan. After a while, I saw a book written 200 years ago in which a story was written that talked about you, and your name was written in the story (Musa)… Your real, authentic name is not Adel, Khaled, or Hassan, but rather your real, authentic name is (Musa).
Or in other words… if your father named you (Napoleon), and after a while you saw a book written 200 years ago and in it is written a story that talks about you, and your name is written in the story (Pharaoh)…and your real name is not (Napoleon), rather, your real pseudonym (Pharaoh) found in the book.
And this…is the concept of news in the Qur’an.
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Now, if we go to the Qur’an and consider his speech well, we will find his speech with the same logic:
We will find the vocabulary of the Qur’an to be very simple, general, and limited, and there is no great celebration of complex vocabulary and special nomenclature. It is an innate, primitive speech, as if it speaks with a tongue that is the first on earth, which knows no borders, no nationalities, no identities, no differences, and no… Differentiation.
For example, the Qur’an speaks in vocabulary (village, city, mountain, sky, land, plant, people, etc.)… without adding other names to those vocabulary.
1- For example, the Qur’an does not deal with the address (the city of Damascus), but rather it deals with the address (that city).
2- For example, the Qur’an does not deal with the speech (the city of Alexandria), but rather it deals with the speech (the village by the sea).
3- For example, the Qur’an does not deal with the speech of (Cairo and Baghdad), but rather it deals with the speech of (Al-Qaryatayn).
4- For example, the Qur’an does not deal with the speech of (the English, the French, etc.), but rather it deals with the speech of (the people).
5- For example, readers do not deal with the discourse of (hieroglyphic lines), but rather deal with the discourse of (that book).
6- For example, the readers do not deal with the speech of (Champollion, who deciphered the hieroglyphic inscriptions), but rather they deal with the speech of (the one who was given the book).
3- For example, the Qur’an does not deal with the discourse of (countries and borders), but rather deals with the discourse of (land).
3- For example, the Qur’an does not deal with the discourse of (nationalities and identities), but rather deals with the discourse of (people are one nation).
3- For example, the Qur’an does not deal with the speech of (Al-Khidr), but rather deals with the speech of (a righteous man).
The reader is not preoccupied and is not interested in the specific names of things, but rather in the first names of things… the general, suspensive names.
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Now.. after we know those characteristics present in the speech of the Qur’an, and we have understood the concept of discontinuous first names and the concept of prophethood… the important question is:
Does this general discourse found in the Qur’an with general, non-specific vocabulary… require a prophet who understands the discourse well and receives the news, and is aware of the new special designations for those general, apprehension terms, which have become widespread in reality and have become surrounding the people, then he becomes a messenger and Deliver it to people.
in another meaning
Do we need a messenger …….. to inform us of the specific name of the generic stop noun (the book) that is now in circulation in reality? Is it (Newton’s book) or (the predicate line).
Do we need a messenger ………… who informs us of the specific, distinctive name of the general name (a people who know) that is currently in circulation in reality? Are they (the Arabs), (the Qarashians), (the Turks), or (the Greeks)? ?!
Do we need a messenger ……….. to inform us of the specific, distinctive name of the general name (the village by the sea), which is now in circulation in reality? Is it (Alexandria), (Oran), (Beirut), or (Miami)? ?!
Do we need a messenger ……….. who informs us of the specific, distinctive name of the general name (the Torah) that is now in circulation in reality? Is it (the book of the Al-Yahoud), (the book of the Hindus), or (the book of the Zoroastrians)?!
Do we need a messenger………to inform us of the specific, distinctive name of the general name (of the two villages) which is now in circulation in reality? Are they (Damascus and Cairo) or (Paris and London)?!
Do we need a messenger……. who informs us of the specific, distinctive name of the general name (magic) that is currently in circulation in reality? Is it (fake false media), (fake history), (magic games), or (fake translations)? !
Why did you ask these questions?!
Because the Qur’an’s speech confirms the logic of these questions, very clearly.
The Qur’an recites news to the Messenger
{We recite to you the truthful news of Musa and Pharaon}
{These are of the tidings of the unseen that We reveal to you. Neither you nor your people knew them before this, so be patient. Indeed, the end is for the righteous.}
{And each of us will relate to you the news of the Messengers that which we may strengthen your heart, and this truth will come to you, and an admonition and a reminder for the believers.}
Then after that… the Qur’an addresses the Messenger by reciting to the people information about things that bear general names, and reciting to the people the specific, distinctive designations for them that are circulating in reality today.
He commands him… to recite the story of the One to whom We gave Our signs, so he withdraws from them and tells the people his special name, which has become common in reality, and his story.
{And recite to them the story of the one to whom We had given Our signs, but he slipped away from them, so Shaytan followed him, and he was of the misguided ones. (175) And had We willed, We would have lifted him up therewith, but he settled down to the earth and followed his own desires. So his likeness is like a dog. If you bear it panting, or leave it panting, that is like the people who disbelieved in Our signs. So tell stories that they may reflect. (176) }
He also orders him…to do the same thing as before, to recite the story of the two sons of Adam, and to tell people their special designations that distinguish them in today’s reality and their stories.
{And recite to them the story of the two sons of Adam in truth, when they offered an offering, and it was accepted from one of them, but it was not accepted from the other. He said, “I will kill you.” He said, “Allah only accepts from the righteous.” (27) If you extend your hand to me to kill me, I will not extend my hand to you to kill you. Indeed, I fear Allah, Allah of the worlds. (28) I want to You will bear my sin and your sin, and you will be among the companions of the Fire, and that is the recompense of the wrongdoers. (29) So his soul tempted him to kill his brother, so he killed him and became one of the losers. (30) Then Allah sent a crow searching the earth to show him how to cover up his brother’s bad. The remorseful (31)}
Then after that… the Qur’an addresses the Messenger and orders him to say to the people:
{Say: It is great news (67) You turn away from it (68)}
It is certain that people have these symptoms… because people have abandoned their first nature, abandoned the discourse of the first nature that people used to follow, abandoned the original general names, and have come to believe that the specific names are the origin and reality of people.
This applies to today’s reality. People today have come to live within a world governed by unreal names and laws that contradict nature. People have become adapted to them and believe that they are their true origin. People have come to believe in states and borders and not in land, and they believe in racial and national labels. Not in man, and they began to believe in books and not one book, and they began to believe in several histories and not one history.
Such a reality will make a person completely resistant to the discourse that contains the names of the first innate nature that people used to have before this world, which was filled with special, always changing names.
For example, the Qur’an addresses the people about the people who were given the Book, and it is a true, true, and sincere discourse, and he does not address them about (the French) who translated the Egyptian inscriptions, because there is no difference between the two speakers at all, for the French are a people, and the Egyptian inscriptions are a book.
The only difference is… that the Qur’an’s names are original, initial designations, while reality now contains special, distinct, and variable non-original designations. In the past, the French were called the Franks, today they are France, and tomorrow they may have another name.
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This is the concept of names and the concept of news.
The Muslim’s failure to comprehend these two concepts caused the Muslim great difficulty in properly understanding the message of the Qur’an that reached him, and this difficulty was reflected in the Muslim’s reality, resulting in problems, chaos, and misguidance.
how ?!
If I wanted to write a letter to my grandchildren who will be born in 200 years, and write in the letter I say to them, “I have built a house and I have made the house a public endowment for everyone, and you must visit the house once a year and gather in it. I have called this house that I built Al-Bayt Al-Haram.” ]
My message is very clear, and I do not think that after 200 years it will be difficult for my grandchildren to know the meaning of the word house.
But what if there was a person who, after I wrote the letter, decided to name a tourist tower that he built after Al-Bayt Al-Haram, and he was free to do his work and could not be prevented, and what if another person, who was a big merchant, decided to build a very large house like a palace and beautiful and named it? Al-Bayt Al-Haram, the important and logical question:
Will my grandchildren know the location of Al-Bayt Al-Haram that I built, or will they get confused? Will they think that that tower or palace is Al-Bayt Al-Haram? Can we find one of my grandchildren visiting that tower and palace every year?!
Yes, it is very possible. Misguidance, disorientation, and doubt will occur. The possibility is very high, especially if you believe that there is an enemy of yours who hates you and your family and seeks to destroy your family.
What is the solution ?!
The solution is to rely on the idea of the stop book that was agreed upon in ancient times, and which will be their reference for knowing the location of Al-Bayt Al-Haram that I built so that my grandchildren will not go astray and no one will mislead them.
Excellent…sound idea
But there is a problem. The Tawaqifi Book contains the names of the natural things around us, but I built a new house. How will they know that my house is Al-Bayt Al-Haram in the Tawqifi Book?!
correct
We can solve this problem, provided that there is permission in the matter, by drawing an exact picture of the house that I built and writing next to it the word (Al-Bayt Al-Haram). Then they will know the location of Al-Bayt Al-Haram, and if someone built a building and called it Al-Bayt Al-Haram, they will know that it is not the original Al-Bayt Al-Haram. Because its image is not like the image of Al-Bayt Al-Haram that is in the book.
But there is a problem… What if someone builds a house that looks like the house you built, then they will think it is Al-Bayt Al-Haram?!
correct
But I can build the house and put a distinctive sign next to it (a model containing my picture)….and draw the sign (the evidence) as a picture inside the book. I also tell them the descriptions of the house, its stones, and that it is an ancient house, etc.
I think this is the right solution.
This is the true concept of names and the logic that existed, and which you find itself present in the discourse of the Qur’an.
If you re-read Al-Qur’an’s message… you will find that when Al-Qur’an talks about Al-Masjid Al Haram… he only talks about it in the context of talking about the book, and that the issue of knowing the location of Al-Masjid Al Haram is linked to the book Al-Taqifiyya (the People’s Reference) and is linked to the necessity of knowing the book. And learn the Book of Attention, which the first nature has agreed upon:
{And when Ibrahim raised the foundations of the House and Ismail, “Our Allah, accept from us. Indeed, You are the Hearer, the Knowing. (127) Our Allah, and make us Muslims to You and from our descendants a nation submissive to You. Show us our rituals and turn to us. Indeed, You are the Most Merciful. (128) Our Allah, and send among them a Messenger from among themselves who will recite to them Your verses and teach them the Book and the Wisdom and purify them. Indeed, You are the Mighty, the Wise (129)}
{A Book whose verses are explained in detail by our readers in Arabic for a people who know}
{We may see the turning of your face in the sky. We will certainly turn you to a direction that pleases you. So turn your face toward Al-Masjid Al Haram, and wherever you are, turn your faces toward it. Indeed, those who were given the Book know that it is the truth from their Allah, and Allah is not unaware of what they do. (144) And if you brought to those who were given the Book every sign, they would not follow your direction, nor will you. Follow their qiblah, and some of them do not follow the qiblah of others. And if you follow their inclinations after the knowledge that has come to you, then surely you would be among the wrongdoers. (145) To whom We have given the book, they recognize it as they recognize their own children. And indeed, a group of them conceal the truth while they know it. (146) The truth is from Your Allah, so do not be of the doubters. (147) (148) And for every destination He is its Master, so race with good deeds. Wherever you are, Allah will bring you all together. Indeed, Allah has power over all things. (148) And from wherever you emerge, direct your face toward Al-Masjid Al Haram. Indeed, it is the truth from your Allah, and Allah is not unaware of what you do. (149) And from wherever you emerge, direct your face toward Al-Masjid Al Haram. Al-Masjid Al Haram, and wherever you are, turn your faces towards it, so that the people may not have any argument against you, except those of them who are unjust. So do not fear them, but fear Me, and that I may complete My blessings upon you, and that you may be guided. (150) Just as We sent among you a messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.}
{Indeed, the first House appointed for mankind is that which is in Bakkah, blessed and a guidance for the worlds. (96) In it are clear signs, the standing place of Ibrahim. And whoever enters it will be safe. And for Allah is the duty of the people to perform the Hajj to the House, whoever is able to make a way to it, and whoever disbelieves, then Allah is of no need of the worlds. (97) Say, O People of the Book, why do you disbelieve in signs? Allah Allah is a witness to what you do (98) Say, “O People of the Book, why do you turn away from the path of Allah from those who believe? You seek it crookedly while you are witnesses, and Allah is not unaware of what you do. (99) O you who have believed, if you obey a party of those who were given the Book, they will turn you back into disbelief after you have believed. (100) How can you disbelieve when the verses of Allah are being recited to you, and among you is His Messenger? And whoever holds fast to Allah has certainly been guided to a straight path.}
This is what my grandchildren did not understand in my message about Al-Bayt Al-Haram. My grandchildren read my message and think that when I tell them about Al-Bayt Al-Haram, I am telling them about the palace that the merchant built (Mecca), which the merchant built and called it Al-Bayt Al-Haram, even though I made a note for my grandchildren at the end. The Message [Important Note: This book is undoubtedly a guidance for you in a situation where it is difficult for you to understand the meaning of any name in my message]
Therefore, proving that Mecca is Al-Masjid Al Haram requires an original document proving this, requires the presence of a copy of it in the decree book, and this document must always be displayed before the Muslim as legitimate, certain and real proof from Allah that Al-Bayt Al-Haram is.
But Mecca does not have any documents, except for stories written in typed letters, which the merchant who built the palace and called it Al-Bayt Al-Haram, composed and printed, then distributed them to all the people, to make the name of his palace (Al-Bayt Al-Haram) popular among the people.
Paper documents produced by the printer and their value is equal to the value of the ink.
What is the solution ?!
Here comes the role of news, and the difficulty of understanding the meaning of news for a Muslim creates another problem for the Muslim in reality.
how ?!
What if I wrote a prophecy and had knowledge of the unseen about the beginning of the story of the misguidance that befell my grandchildren and caused them to go to (the palace) believing that it was Al-Bayt Al-Haram, and this misguidance occurred as a result of an enemy of theirs concealing the book Al-Taqfifi, the reference for guidance, so it caused them to go astray and made them go to Another house.
Then I have to write to them the story of this news in my letter, which led them astray.
But what if your grandchildren understood the story of the events of the news in a different way and thought that you were telling them about a literary historical story for entertainment and entertainment or as a lesson and not a message that should be conveyed?!
True…but this news will be received by one of my grandchildren. The news requires a messenger from my grandchildren to reach him the news, know the location of the defect, deliver my message to them, take out the arresting letter, and recite to them the names of the arresting items found in the book so that they know the location of Al-Bayt Al-Haram.
But…what if your enemy wrote the same story of the news that you wrote in the letter, and they made this story a message to a group of people so that your grandchildren thought it was a historical story that had reached a group of people on the grounds that they were their cousins and were subordinate to your enemies?!
True… I will tell them in the message that there is a group that wants to shadow them and they wrote the same message as me, so that you will think that it is from me, and that I only sent this message and any other message is false.
But… How will your grandchildren know the location of the book?!
The messenger is the one who will locate the arrest book for them and bring it out
This is the true concept of news, which you find itself present in the Qur’an’s speech.
If you re-read the message of the Qur’an, you will find the Qur’an reciting news stories to the Messenger… and it is the most repeated story in the message of the Qur’an (the news of Musa and Pharaoh).
The news revolves around an arrogant enemy who killed people, and the essence of the story is the Book and disbelief in the Book, and that the Book is light and guidance for the people, and the story of the people’s misguidance is linked to the Book of Musa.. and the Book is the book of arrest that the first nature (the first centuries) agreed upon, and it is the most The story in which there is a speech by the Messenger, so the importance of the book so that people know from it the original names of the things around them, and among those things is Al-Bayt Al-Haram:
{We recite to you from the news of Musa Pharaon with the truth for a people who believe. (3) Indeed, Pharaon exalted himself in the land and made its people into sects. He weakened a group of them, slaughtering their sons and sparing their women. Indeed, he was one of the corrupters. (4) And We wish to bestow a blessing upon those who were weakened in the land, and to make them imams and to make them heirs. (5) And We will establish for them in the land, and We will show Pharaon Haman and their soldiers what they were wary of (6)}
{He said, “Who is your Allah, O Musa?” (49) He said, “Our Allah is the One who gave everything its creation and then guided it.” (50) He said, “What about the first centuries?” (51) He said, “Their knowledge is with my Allah in a Book. My Allah does not lead us astray nor forget.” (52)
{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.}
{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. (145) I will turn away from My signs those who are arrogant on earth without right. And if they see every sign they will not believe in it, and if they see the path of righteousness they will not take it as a path. They take it as a way. That is because they denied Our signs and were heedless of them. (146)}
{And when Allah took a covenant from those who were given the Book that you will make it clear to the people and do not conceal it, so they threw it behind their backs and bought it for a small price, so evil is what they bought.}
{And We gave Musa the Book, but they disagreed about it, and had it not been for a word that had preceded from Your Allah, it would have been decided between them, and they are in doubt about it, doubtful.}
{And Al-Yahoud said is not Al-Nasarah on anything, and Al-Nasarah said The Al-Yahoud are not upon anything and they recite the Book. Thus those who do not know say the same as their saying. Allah will judge between them on the Day of Resurrection concerning what they differed over. (113) And who is more unjust than he who prevents mosques? Allah, that His name be mentioned therein, and he endeavored to destroy it. Those were not to enter it except in fear. For them in this world is disgrace, and for them in the Hereafter is a great punishment. (114)}
{Indeed, the religion with Allah is Islam, and those who were given the Book did not differ except after knowledge had come to them, out of envy among themselves, and whoever disbelieves in the verses of Allah, then Allah is swift in reckoning.}
{A Book whose verses are explained in detail by our readers in Arabic for a people who know}
{And among them is a group who twist their tongues with the Book so that you think it is from the Book, but it is not from the Book, and they say, “It is from Allah,” but it is not from Allah, and they say a lie about Allah while they know. (78) It is not for a human being that Allah should give him the Book and wisdom and prophecy. Then He says to the people, “Be my servants without Allah, but be divine because you know the Book and what you study (79)}
But my grandchildren did not understand the news, and they thought it was a story of entertainment and amusement, and I believe that the story had reached the Al-Yahoud in the past, and they believed that the Al-Yahoud were their cousins… They believed that Musa had given them a message similar to my message in a different language, and that Musa is a Jew and he was the one who gave them the letter from me in a different language, even though I had warned them that I had only written one letter in one language only.
They believed that Pharaoh was one of the stories of the Hyksos and that they were the names of ancient kings, even though I had told them that it was news, and the names of the characters in the news are names for the first time revealed and mentioned, and there is no one who has been called Pharaoh outside of my message, and that naming Pharaoh is a name. The news, and they believed that it was necessary that his name should actually be Pharaoh, so they searched for Pharaoh in historical stories, and they believed that he was from the world of the Hyksos and had lived before my message, and that the name Pharaoh came from the word (Baraa) in a language that preceded my words and preceded the tongue. My message.
They believed that Musa was a mythical story under the name (Sargon) who was half Allah and half human, and they believed that the book was the book of the Al-Yahoud, even though I had warned them.
They also believed that there must be a historical figure named Pharaoh……..even though I explained to them that he was a prophet and that they were the names of the prophet’s characters, and that what is most important in the prophet is the facts and characteristics of the prophet’s character, because the names of the people in reality It is not a decree. The real names of the people are present in the annunciation. As for the specific names that people are currently called in, they are not real names. I am talking about the annunciation of Pharaoh, and I mean a character in reality who was given a special name, which is (Napolebon), who came to forge and hide the apocalyptic book from my grandchildren. .
The enemies, with their cunning and adornment, were able to tempt my grandchildren, mislead them, and make them not understand my message.
Therefore, the news must reach one of them, the one to whom the news will reach, and he is my messenger to them because they are in great negligence, until he brings them out of the misguidance they are in, and brings out to them the hidden book of arrest and teaches them the book and recites to them the verses of the book and their true, original names so that they know They are in the place of Al-Bayt Al-Haram that I built for them, and they know that the message of the Al-Yahoud was written by their enemies after my message in order to mislead them only, and that the Al-Yahoud are not at all my grandchildren or my children… Rather, they are a project of corruption on earth to mislead them and divert them from their original nature on earth. .
{We relate to you the best of stories by what We have revealed to you this Qur’an, even though before it you were among the heedless} {These are of the news of the unseen which We reveal to you. Neither you nor your people knew them before this, so be patient. Indeed, the end is for the righteous.}
{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. (91) And this is a Book. We sent it down, blessed, confirming what was before it, and to warn Umm al-Qura and those around it, and those who believe in the Hereafter will believe in it and will observe their prayers (92)}
{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.}
{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)}
{It is He who has sent among the unlettered people a messenger from among themselves who recites to them His verses and purifies them and teaches them the Book and the wisdom, even though before they had been in clear error (2) and others of them would not have joined them. He is the Mighty, the Wise. (3) That is the bounty of Allah. He gives it to whomever He wills. Allah is the Possessor of great bounty (4) such as Those who carried the Torah and then did not carry it are like the example of a donkey carrying books. Miserable is the example of the people who denied the verses of Allah Allah does not guide the wrongdoing people (5)}
{Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Enjil . He enjoins upon them what is right and forbids them what is wrong, and makes lawful for them the good things and prohibits for them the evil, and removes from them their burden and the shackles that were upon them. So those who believe in him and honor him and support him and follow the light that was sent down with him – those are the successful. (157) Say, O you. People, I am the Messenger of Allah to all of you. To Him belongs the dominion of the heavens and the earth. There is no Allah but Him. He gives life and causes death. So believe in Allah and His Messenger, the unlettered Prophet who believes in Allah and His words, and follow him that you may be guided (158)}
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Now, if you search for a real, realistic event that took place on earth in which there is a character that matches the descriptions of Pharaoh and his soldiers in the prophecy found in the Qur’an, you will find none other than Napoleon and his army who invaded Misr and forged the ancient book in Misr.
This is the summary of the true news