2019-07-09T11:10:00-07:00
If the Holy Qur’an opens with the verse “That Book about which there is no doubt” and not “This Book,” then this indicates that we are not in the story of a new religion that came into existence according to the story of Mecca presented by Ibn Ishaq and Ibn Hisham.
The essence of the discourse of the Qur’an revolves around a book that was exposed to forgery and distortion, while the essence of the story of Mecca revolves around the story of idols, and this contradiction between the essence of the discourse of the Qur’an and the essence of the story of Mecca makes us believe that the Qur’an did not emerge from that environment at all.
But the question is: Who did this work and why?
I believe that the Qur’an provides us with a convincing answer…{And those who disbelieve say, “Do not listen to this Qur’an, and distort it in it, so that you may overcome.”
Indeed, whoever reads the Qur’an and while reading it conjures up in his imagination the story of Mecca, he will not understand the Qur’an. The Qur’an becomes cancelled, that is, the process of canceling out the true meanings of the Qur’an takes place in the mind of the reader.
And according to the Qur’an, until they achieve victory over the Muslims, and I believe that the matter was done by an enemy entity carrying a project to fight the Muslims and eliminate them, because if the true meaning of the Qur’an is reached, this entity will not be able to prevail.
Let us review the verses of the Qur’an to confirm this result.
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{And We have given you seven of the repeated verses and the Great Qur’an} [Al-Hijr: 87]
The verse is clear: there is the Qur’an and there are the seven repeated verses.
Many people start from this verse in forming their belief that the Qur’an is composed of the Mathani and the Qur’an.
But what is the difference between the Mathani and the Qur’an?
I think we have to look for the meaning of the bladder
What is the double, why is it called the double, and why seven?
According to our approach… we cannot rely on heritage books, because most of the books were created to abolish the Qur’an, and the authors of those books do not have our trust, as we do not know them and do not know their truth. I do not know Al-Tabari, nor do I know who he is, so I can make him my reference.
But there is no harm in searching for the meaning of the seven repeated verses in the heritage books to know the path of the distortion and cancellation of the Qur’an that took place, so that we know the mentality of the heritage authors and where they want us to reach.
■ Al-Tabari in his interpretation says:
– Some commentators said that it is the seventh length because the rulings are repeated in it, and some said that it is the Fatiha.
– But there is a strange explanation from Ibn Abbas, who said: The Prophet, may Allah bless him and grant him peace, was given seven folded stones, and Musa was given six, so when the tablets were thrown, two were raised and four remained.
■ According to Zaidi thought, the seven repeated verses are Al-Fatihah
■ According to Shiite thought, the seven repeated verses are Al-Fatihah
■ According to Ibadi thought, it is Al-Fatiha because it contains praise.
As for the ocean dictionary
And Al-Mathani: The Qur’an, or what has been repeated from it time after time, or Al-Hamd, or Al-Baqarah to Bara’ah, or every surah that is less than the length, and less than two hundred, and above the detailed, or the Surah Al-Hajj, Al-Naml, Al-Qasas, and Al-Anaan. Kabut, the Light, the Anfal, Maryam, the Romans, Yassin, the Criterion, the Stone, the Thunder, and Sheba, the angels, Ibrahim, and ~, and Muhammad, may Allah bless him and grant him peace, and Luqman, and the rooms, and the decoration, and the believer, and the prostration, and the Ahqaf, and the Jathiya, and the smoke, and the parties.
And in Al-Ain dictionary
Al-Mathani: verses that open the Book, and in another hadith: Al-Mathani: surahs, the beginning of which is: Al-Baqarah, and the end of which is: Bara’ah. And in a third: Al-Mathani: The entire Qur’an, because stories and reports are praised in it.
Now let’s think logically
When we read the interpretations, we find that there is disagreement and disagreement in the meaning of the seven repeated verses, and this indicates and even confirms that the meaning was confusing and unclear and was also not known to the scholars of that time, whether they were religious scholars or linguists. Because if it were clear and known, this difference would not have occurred. It may be logical that we do not know the meaning or find it difficult, but what is strange is that the proximity of their time to the time of the Prophet Muhammad also made them lose the true meaning.
Let’s analyze the interpretations
■ Some of them say that the seven long surahs are in the Qur’an because they contain the rulings and obligations. But what is the relationship of the rulings and obligations to the word “Mathani”? Is it because the rulings are praised in them? If this is indeed true, then why were the rulings and obligations designated as a basis for proving the seven “Mathani”? Why is the analogy not based on the stories of the prophets that are praised in the Qur’an, or is the issue arbitrary? The analogy was adopted on the basis of rulings and obligations? But if it was arbitrary, then why is there disagreement among everyone about the meaning of the double?
■ There is a strange explanation by Ibn Abbas that the Prophet was given seven folded tablets, and Musa was given six, so when he threw the tablets, two were raised and four remained.
Strange explanation?!
We’ll leave it
■ Almost many scholars of Islamic schools of thought, especially scholars of Zaidi thought in Yemen, say that it is Al-Fatihah because it has seven verses, because “In the Name of Allah, Most Gracious, Most Merciful” is considered a verse in Surat Al-Fatihah, as it is the first verse with which the Book of Allah opens, and it is called Mathani because it is recited in every rak’ah. In prayer, some say because it began with praise and thanks to Allah.
The explanation may seem logical that Al-Fatihah is the Seven Mathanis, so it is Al-Fatihah and the rest is the Qur’an, but this forces us to ask why it was called Mathani if the pronunciation was seven of the verses and the Great Qur’an would be clearer. Some will object to the question because I impose what I want on the will of Allah, but If we excluded the question and asked another question, why did not everyone agree on the meaning? We will try to rule out this question as well.
There is a verse that talks about a similar book. And here the number seven is not mentioned. What is the meaning of “Mathani”? Some will say that the Qur’an is “Mathani” because it is repeated in prayer. So why did you mention seven “Mathani” in the verse? The verse could have been (The Mathani and the Great Qur’an have been revealed to you), and the word “Mathani” is abbreviated to Al-Fatihah. It would have been better for the prescribed name of the Fatiha in the Qur’an to be the seven repeated verses, but this will lead us to many questions, including about the nomenclature of the surahs of the Qur’an, whether they are taqwāfiyya or ijtihad, and this leads us to many other questions, but I will cut the rope of those questions, because I found an important note.
There is an important observation, which is that there is a common point between the previous two interpretations. The first interpretation, which believes that the seven repeated verses are the seven long prayers due to the presence of verses (rulings) in them, shares with the interpretation that says that the seven repeated verses are Surah Al-Fatihah, which is known as (the Mother of the Book), and This point is (Al-Ahkam and the Mother of the Book). These two words appear in a specific Qur’anic verse, by chance?
{It is He who has sent down to you the Book; among it are verses that are decisive, they are the foundation of the Book, and others are allegorical. So as for those in whose hearts is deviation, they follow that which is ambiguous. From it seeking temptation and seeking its interpretation. No one knows its interpretation except Allah. And those who are firmly rooted in knowledge say, “We believe in it. Everyone is with a Allah.” Na ۗ And no one remembers except those who are worthy of it hearts} [Al Imran: 7]
Did those previous interpretations come primarily from this verse? Did the authors of those previous interpretations start from this verse to interpret the Mathani? I do not think it is a coincidence, as the authors of those interpretations were striving to search for the meaning and their starting point was from this verse.
In Al-Tabari’s interpretation, he mentioned the relationship of the Mathani to the rulings and obligations, and they reached this meaning through the previous verse. The Qur’an contains verses that are decisive and similar, and there is another verse that tells about the Seven Mathani and the Qur’an, so it is natural for the commentators to reach this conclusion, about the relationship of the Mathani to the decisive verses. These are the rules and obligations.
Those who interpreted that Al-Fatihah is the seven repeated verses, because they are seven verses and each prayer is repeated, started from the basis that the Book is the seven repeated verses and the Qur’an, while this verse divides the Qur’an into the decisive and the similar, and logically the seven repeated verses will be the decisive verses called the Mother of the Book. After they reach this interpretation, it would be logical to call Al-Fatihah the Mother of the Book, because the decisive verses are the Mother of the Book, and this is the case, so Al-Fatihah is called the Mother of the Book.
This conclusion will make us redefine the decisive verses in the Qur’an, as they are either rulings and obligations or Al-Fatihah, and the rest of the Qur’an will be similar.
But there are those who say that the entire Qur’an is repeated, that is, stories and proverbs are repeated in it, and this agrees with the noble verse:
{Allah has sent down the best of hadith, a Book, similar and repeated, from which the skins of those who fear their Allah shudder, then their skins and hearts are softened. “This is Allah’s guidance; He guides thereby whomsoever He wills. And whoever Allah sends astray, he has no guide.” [Az-Zumar: 23]
The verse does not talk about two independent adjectives because there is no conjunction between the two adjectives, but rather it talks about a dual adjective for the similar adjective, as when we say: This book is light green, so the word light is a description of green and not a description of the book.
Perhaps if the number seven had not been mentioned, it would have been easier for us to understand the meaning of double, but why seven in particular?
I think that the basis of the problem in the previous interpretations lies in the word “mathani”. The commentators have succeeded in finding the number seven, but they have not succeeded when it comes to the name “twofold,” as it is more like attempts to invent a meaning other than the true meaning and to forcefully impose the existence of the number seven. They imagine that it is the correct meaning.
But I find the word “repeated” to have a very clear meaning, if we do not start from those previous interpretations, because it is the reason that caused confusion and difficulty in establishing those meanings around praise and repetition.
Linguistically
In the language, dual is two of something, and the plural of dual is two, and two are double, meaning many numbers of two, and they came double, meaning they came two by two. Accordingly, seven times of two doubles means seven times of two, i.e. 14.
This is the logical explanation
Can we find anything in the Qur’an that has the number 14?
If we examine the Qur’an well, we will find that the number 14 is the number of disjointed verses that appear at the beginning of the surahs in the Qur’an, and I think that this interpretation may be the most logical and most convincing, because the Qur’an did not clarify anything about these letters and did not indicate any reference to them, while A Muslim reads it and says that its knowledge is with Allah.
If we search, we will find that the total number of fragmented verses mentioned in the Qur’an is 30, and the total number of those verses, excluding repetition, is 14, and the verses are:
(Al-Mas – Al-Murr – Kahi’as – Taha – Tas – Yas – Sa – Asq – Q – N – Tasm – Al – Al – Al – Ham),
The total number of letters in these verses without similarities or repetition is 14
(A – L – M – R – R – K – E – Y – A – T – S – Q – N – H)
These verses are found in (29) twenty-nine surahs. Because there is a surah in which two verses appear in parts.
This interpretation is the logical interpretation that will explain the verse easily and conveniently and prevent the contradiction by the presence of something called Mathani and the Qur’an inside the Qur’an, as the seven Mathani are the verses that are separated.
But this interpretation will force us to relate to the verse that talks about the decisive and the similar, which is the basis from which the commentators started.
If we go to the verse “Al-Muhkam” and “Al-Mushathabah” we will find that our interpretation automatically connects with it easily and without difficulty.
Are the clear verses the verses that are not repeated, that is, not similar, and are the verses that are repeated, the verses that are similar?
This is a very logical explanation, which explains the two verses easily and smoothly and prevents contradiction as well, because you are actually surprised by the Qur’an dividing the book into clear and similar verses. First, what is the meaning of the clear verses? If there are similar verses, then the other section must be different verses. Similarities, and therefore it is logical that the meaning of the word arbitrators is the non-similarities. Secondly, since the Qur’an contains similar verses that cannot be understood except through interpretation, how can we then know what is similar from the clear verses in the Qur’an? This wrong interpretation has led some to classify many verses in the section on the similar ones and others in the section on the clear clear ones. You do not know what basis was adopted to differentiate between the decisive and the similar.
and now
If we search for these disjointed verses, we will find that the number of disjointed, non-repeating (non-similar) verses with which some surahs of the Qur’an begin is ten (10), which are: (Al-Mas – Al-Murr – Kahi’as – Taha – Tas – Yasin – Sa – Asq – Q – n)
The number of surahs that begin with dissimilar verses is 10.
Al-Mass Surat Al-A’raf
Al-Murr Surat Al-Ra’ad
Kaha’is Surat Maryam
Taha Surah Taha
n Surat Al-Qalam
Surah S
Yasin Surah Yasin
Surah An-Naml
Asq Surat Al-Shura
Q Surat Q
As for the number of similar or repeated verses that open some surahs of the Qur’an, it is four, which are:
(Tasm – R – M – Ham)
The number of surahs that begin with these fragmented verses is 20.
Poets, stories
Younis, Hood, Youssef, Ibrahim, Al-Hijr
Al-Baqarah, Al-Imran, Al-Ankabut, Al-Rum, Luqman, Al-Sajdah
Ham Ghafir, Fassilat, Al-Zukhruf, Ad-Dukhan, Al-Jathiya, Al-Ahqaf, Al-Shura
The surahs that begin with (tasm) and (tas) are called tawasim or tawasin, while the surahs that begin with (ham) are called hawamim.
The Holy Qur’an clearly indicates this
{Tasm (1) These are the verses of the Clear Book (2)} [Al-Shu’ara’: 1-2]
The Qur’an opens Surah Ash-Shu’ara with the disjointed verse (Tasm), then comes after it the verse (Those are the verses of the Clear Book), and the word (those) in the verse is a demonstrative noun that refers to (Tasm), so the logical interpretation is: Tasm is the verses of the Clear Book.
Accordingly, the correct meaning of the verse is: {It is He who has sent down to you the Book, from which are clear verses that are the mother of the Book, and others that are ambiguous}
He is the one who revealed to you the Book, in which are clear verses such as (Yasin, Na, Sa,….) and ambiguous verses such as (Tasam, Ham…).
This interpretation is the one capable of containing all previous interpretations, resolving the contradictions between them, and removing the strangeness from them.
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But there is an important note. The number of surahs called “Hawamim” is seven surahs and they come next to each other in the order of the Qur’an. There is another note, which is the first verses at the beginning of those surahs that we find similar, meaning that they talk about one similar topic and they contain the word “revelation” in a striking and clear way. Is it possible that it is the seven doubles?
This question may seem illogical, because when we ask this question, we will be canceling all the previous correct and logical steps that led us to this question, as we would not have reached it without those steps.
But if we assume and imagine that we erased from our mind everything previously mentioned, and someone came along who said that the rings are the seven folds, and we started researching and thinking from the beginning about the rings.
If the Hawamim were the seven of the Mathani, then the word Mathani would mean the broken verses and the Seven would be the number of the Hawamim.
So, the total number of Mathannas mentioned in the Qur’an is 30, the total number of Mathannas without repetition is 14, the number of Mathannas mentioned without repetition is 10 Mathannas, and the number of Mathannas that are repeated in the Qur’an is 4 Mathannas. So are the decisive ones the non-repeated ones, while the non-repeated ones are the similar ones? But the Qur’an calls them the decisive verses, so why did it not call them the repeated verses?
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So, what is meant by the verses that were mentioned in the Qur’an and described as the ambiguous and ambiguous verses are the disjointed verses, which number 14. The ambidextrous verses are meant as disjointed verses that are not similar or non-repeated, and their number is ten disjointed verses, while the similar verses are meant by the repeated verses, which are four in number. Chopped.
Perhaps some scholars’ interpretation of the fragmented verses is that their knowledge is with Allah, which came from the Qur’anic verse that says that no one knows its interpretation except Allah.
But does Allah alone know these letters?
{It is He who has revealed to you the Book; some verses of it are decisive, they are the mother of the Book, and others are ambiguous. As for those in whose hearts there is deviation, they follow what is ambiguous in it, seeking temptation and seeking its interpretation. And none knows its interpretation except Allah. And those who are firmly rooted in knowledge say, “We believe in it. It is all from our Allah.” And none remember except those of understanding.}
The natural context says, “And none knows its interpretation except Allah,” and the believers say, “We believe in Him,” so is it a coincidence that the phrase “those who are firmly established in knowledge” appears in the context of the subject of the verse?
But the verse is clear, as it speaks about those in whose hearts there is deviation who follow what is similar from it in the masculine form and not what is similar from it, so the ha in (from him) does not refer to the verses, and therefore what is meant by knowledge is not the knowledge of those disjointed letters, but rather the knowledge of something else that is different.
I think the meaning is clear, as the “ha” is used to refer to the Book, that is, they follow what is similar from the Book, seeking temptation and seeking its interpretation.
A question remains
What is the meaning of these broken verses, what is their interpretation, and what is meant by knowledge in that verse? What is the truth of these fragmented verses, what is their interpretation, and to whom does the H in the sentence (what is similar to it) refer to?
{Rather, it is a glorious Qur’an (21) in a preserved tablet (22)}
Let us assume a certain scenario, that the Preserved Tablet contained precise and similar tablets, and some people wanted to match the pronunciation and meanings of the similar tablets, believing that it could help him in deciphering and interpreting the Preserved Tablet.
So the question is: Are the tablets at the beginning of which the verses with clear verses appeared the clear tablets, and the tablets in which the verses with similar fragments were mentioned are the similar tablets?
I think this may seem logical because when deciphering ancient writings, it is done by matching tablets that contain the same inscriptions and the same meanings.
This perception is very consistent with the verse
{And We did not send before you any messenger or prophet unless he wished. Shaytan made his wish come true. Then Allah abrogates whatever Shaytan throws. Then Allah confirms His signs. Allah is All-Knowing, All-Wise} [Al-Hajj: 52]
The verse says that Allah did not send a messenger or prophet unless he himself wished that he would be a messenger. It agrees with the previous verse about desire and wishful thinking in its interpretation, and the word Shaytan in the verse agrees with deviation and temptation in the previous verse.
Are the Messengers among those who are firmly rooted in knowledge and understand the correct pronunciation and the correct meaning of the Preserved Tablet? Is the Messenger among those who seek (hope) to interpret it? But the Messenger differs from others, in that he is among those who are firmly rooted in knowledge and wishes for its interpretation, and there is no sway in his heart, and when he wants Interpreting and abrogating the Preserved Tablet Shaytan throws in his wish the error while transcribing and interpreting the Preserved Tablet, but Allah changes the error and determines the correct one (meaning that the interpretation of the Preserved Tablet by the Messengers is from Allah).
This conclusion is consistent in the context of the following verses
{In order to make what Shaytan casts a trial for those in whose hearts is sickness and whose hearts are hardened. And indeed, the wrongdoers will be in a far-off schism. (53) And so that those who have been given Know that it is the truth from your Allah, so they believe in it and their hearts are humbled before it. Indeed, Allah is the guide of those who believe to a straight path (54)} [Al-Hajj :53-54]
That is, whatever error Shaytan casts is only upon those in whose hearts is a disease (deviation) or whose hearts are hardened, so that it may be a temptation for them.
This is the difference between the Messenger and others. The Messenger wishes to interpret the Preserved Tablet knowingly, and when he wants to interpret the Tablet, Shaytan tries to cast an error on him, and Allah replaces the error and determines the correct interpretation. As for the others, they have hard hearts and do not fear Allah in their hearts. A disease, so they only seek temptation with their ability to interpret the Preserved Tablet, and their interpretation will be what Shaytan throws at them.
But what is the meaning of sedition? Is it doing something that leads to corruption?
{And if they were about to tempt you away from what We have revealed to you, so that you might invent against Us something else. And then they would have taken you as a friend. (73) And had We not established you, you would have almost Be a little kind to them (74)}
Note that the verse contains the word “they will tempt you” and it is linked to the Book, and this is evidence that the temptation intended here is the same temptation in the previous verses (seeking temptation).
But when a Muslim reads the verse, he finds it difficult to understand it, because its natural pronunciation speaks of the Prophet almost slandering Allah with lies. How does a Muslim read this verse?
When we try to search for its interpretation according to Al-Tabari, he begins with the sentence:
The saying regarding the interpretation of the Almighty’s saying: {And if they were about to tempt you from that which We have revealed to you so that you might invent against Us something else} The people of interpretation differed regarding the temptation with which the polytheists almost tempted the Messenger of Allah, may Allah bless him and grant him peace, against what Allah revealed to him. It is natural for disagreement to occur over the meaning because its wording clearly states that the Messenger almost slandered Allah with lies.
Al-Tabari lists one of the many interpretations:
Bishr told us, he said: Yazid told us, he said: Saeed told us, on the authority of Qatada {And had We not made you firm, you would have almost left them a little bit} It was mentioned to us that the Quraysh left the Messenger of Allah, may Allah bless him and grant him peace, alone with the Messenger of Allah, may Allah’s prayers and peace be upon him, one night until dawn, speaking to him, honoring him, honoring him, and approaching him, and it was in their saying that: They said: You are bringing something that no one else would bring, and you are our master and the son of our master. They continued talking to him until he almost approached them, then Allah prevented him and protected him from that, so he said: {And had We not made you firm, you would have almost left them a little}.
The interpretation says that the polytheists were trying to magnify the Prophet with words, and this means that what was meant was astonishment.
The meaning is illogical in the context of our previous conclusion, as seeking temptation means seeking temptation, and whatever error Shaytan casts is only upon those in whose hearts is a disease (deviation) or whose hearts are hardened, in order to mislead people thereby. Errors do not come when interpreting the Qur’an except because of Shaytan, and Shaytan does not come to anyone except those whose hearts are hardened and whose hearts are deficient.
That is, the Qur’an gives us conditions for the correct interpretation of the verses of the Book, which were available to the messengers, which are hope, knowledge, fear of Allah, a soft and moist heart, and that one’s heart be rid of any disease.
A hard heart, deviation, and infatuation with other actions will not result in true and correct work. It will be a work that is full of mistakes. The production will be what casts Shaytan, but the sincere intention is coming, with knowledge, and a soft, moist heart, not harsh, and free of diseases, seeking the face of Allah and not… Seeking admiration and fame, he will be able to give the correct interpretation from Allah.
{Indeed, it is a noble Qur’an (77) in a hidden Book (78) that only the purified touch (79)} [Al-Waqi’ah: 77-79]
Note the verse… This previous truth is summarized with the word “the purified.” No one will be able to touch the correct meaning except the purified. No one will decipher the word of Allah except the purified.
But is the knowledge in the verse {And that those who have been given knowledge know that it is the truth from Your Allah, so they believe in it, and their hearts are humbled before Him} the same as the knowledge mentioned in the verse (Those who have been given knowledge) and the verse (Those who are firmly rooted in knowledge)?
If we try to search for the word knowledge in the verses of the Holy Quran. We will find that the word knowledge is always linked to a topic about the Book and the Qur’an, except in a few verses.
{And you had not recited any book before it, nor had you written it with your right hand. Then the false ones will doubt. (48) Rather, they are clear signs in the breasts of those who have been given knowledge. And none deny Our signs except the wrongdoers. (49)} [Al-Ankabut: 48-49]
{And they ask you about the spirit. Say, “The spirit is from the command of my Allah, and you have not been given of knowledge except a little.” (85) And if We willed, We could certainly go with what We have revealed to you. Then Do you not find that you have a guardian over us? (86) Except as a mercy from your Allah. Indeed, His bounty upon you is great. (87) Say If mankind and jinn were to gather together to produce the like of this Qur’an, they would not produce the like of it, even if they were to help one another. (88) And indeed, p. We have presented to the people every example in this Qur’an, but most of the people refused, except as disbelievers. (89)} [Al-Isra: 85-89]
{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 secret. (19) And if they dispute with you, say, “I have submitted my face to Allah and to those who follow me.” And say to those who were given the book and the unlettered people, “Have you submitted?” Then if he submits Wa Indeed, they have been guided. And if they turn away, then it is your duty to convey the message. Allah is All-Seeing of His servants (20)} [Al-Imran: 19-20]
{But those among them who are well-grounded in knowledge, and the believers, believe in what has been revealed to you and what was sent down before you, and those who perform prayer, and those who pay zakat, and Believers in Allah and the Last Day – these We will give a great reward (162) ۞ Indeed, We have revealed to you just as We revealed to Nouh and the prophets from above. And We revealed to Ibrahim, and Ismail, and Ishak, Yaacoub And the tribes, and Issa and Yaacoub, Yunus and Haroun and Sulaiman ۚ And We gave Dawoud the Psalms (163)} [An-Nisa: 162-163]
{And in truth We sent it down, and in truth it was sent down. And We have not sent you except as a bringer of good news and a warner. (105) And a Qur’an which We have separated in parts so that you may recite it to the people over a period of time, and We have sent it down. (106) Say, “Believe in him or do not believe.” Indeed, those who were given knowledge before him, when it was recited to them, bow down to their chins in prostration. (107)} [ Al-Isra: 105-107]
{And those who have been given knowledge see that what has been sent down to you from your Allah is the truth and guides to the path of the Mighty, the Praiseworthy} [Saba: 6]
{And they did not separate except after knowledge had come to them, out of envy among themselves. And had it not been for a word that had preceded from Your Allah, for an appointed time, it would have been decided between them. And indeed, those who They repeated the Book after them. There is some doubt about it.} [Al-Shura: 14]
{And among them are those who listen to you until, when they go out from you, they say to those who have been given knowledge: What did He say before? These are those on whose hearts Allah has set a seal. They sold their desires} [Muhammad: 16]
{And indeed, it is among the people of the ancients. (196) Was it not a sign for them that the scholars of the Children of Israel should know it? (197)} [Al-Shu’ara’: 196-197]
All verses talk about science and are linked to the book.
{And We gave them clear proofs of the matter. They did not differ except after knowledge had come to them, out of envy among themselves. Indeed, Your Allah will judge between them on the Day of Resurrection concerning what happened. (17) Then We placed you upon a law of the matter, so follow it and do not follow the inclinations of those who do not know (18)}
He follows
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