Mecca is a fabricated story to hide the truth of the Qur’an – 3

Mecca is a fabricated story to hide the truth of the Qur’an - 3

2019-07-09T10:59:00-07:00

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In the previous article, we talked about the meaning of the word “myths” in the Holy Qur’an, and that language dictionaries talk about two meanings. The first is things arranged in one row, and it means hadiths that have no system. We concluded that the word in the texts of the Qur’an literally means writings. .

We said previously that we believe that the dictionary definition of the word myths as false hadiths is a definition that came after the Qur’an, due to a misunderstanding of the texts of the Qur’an, but if we assume that the definition of myth that was mentioned in the dictionaries is not a modern meaning that came due to a misunderstanding of the Qur’anic text, this makes us reread the definition in a way. good.

The definition of the word myths… talks about hadiths that have no system, so they need a system to become clear. As for the other definition, it says that they are hadiths that resemble falsehood, so they are not false at all, but they resemble falsehood because they do not have a system, or perhaps because people do not know a system for them. They imagine that it is falsehood while in reality it is truth. In a modern sense, it is similar to falsehood because it has no system, and it needs a system in order to emerge from the suspicion of falsehood in order to see the truth.

This result is consistent with what Shahrour spoke about in his book about the Qur’an and about the interpretation of the noble verse {Or add to it and recite the Qur’an in a chant. Indeed, We will cast upon you a heavy word}. He believes that the word tarteel does not mean the prevailing meaning, which is the elegance in reciting the Qur’an, based on The linguistic origin of the article (R.T.L.) is to recite something, its arrangement and organization, because the meaning of elegance and refinement in the recitation of the Qur’an that is mentioned in the verse {And recite the Qur’an in a chanted manner} is not correct with the verse that follows it {Indeed, We will cast upon you a heavy word}, so there is no relationship at all between There is a contradiction between a heavy saying. Describing a saying as heavy means that there is difficulty in understanding its meanings. Accordingly, Shahrour believes that reciting the Qur’an means arranging and organizing the same topics mentioned in different verses of the Qur’an in one format in order to make them easy to understand.

The previous result that Shahrour spoke about may be consistent with the fact that the Messenger Muhammad was responsible for transmitting the Qur’an and never interpreted it. There is no interpretation of the Qur’an by the Prophet, and there are even many stories in the Islamic heritage that talk about the Companions asking the Prophet about the meanings of some words in the Qur’an and also about The interpretation and intended meaning of some Qur’anic verses, and this solves a dilemma that was confusing. How is it possible that a people do not understand the meanings of a book even though it was revealed in their tongues?

But is it possible that texts were revealed in the language of a people who do not understand their meanings?!

In the previous article, we said that we would start from the approaches and theories of the West that many adopt about language, that language is an evolving entity that changes with time and on the basis of Roman times, and we asked a question:

Does he mean by the preserved tablet, the preserved stone tablet on which the doctrine was written in ancient times, and from which its lines are transferred to the skins from one time period to another and in a modern pronunciation that is compatible with the language that people have reached?!

This process may lead to results that may be consistent with the definition of myth found in dictionaries, in that they are hadiths without an order or resembling falsehood, and it is consistent with the reality that is before us in the West’s translations of ancient languages found in the inscriptions of the region……. The outputs of these translations are phrases. Talks that have no order and seem invalid.

{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.}

So is the topic……… talking about the decisive verses and calling them the Mother of the Book? Are they the fixed verses in the Preserved Tablet that we mentioned previously, and are they the fixed names that do not change? As for the verses that are described as allegorical, they are the names whose pronunciation changes. So that it corresponds to the development of people’s language?

This previous Qur’anic text will lead us to a logical question:

If myths are hadiths that resemble falsehood because they have no system, can people well-established in knowledge find a system to remove those hadiths from the suspicion of falsehood to see the truth?

The previous verse, as a Muslim understands it… is that it pertains to the issue of interpretation by Allah, but I find that the context of the verse may be connected to what comes after it… Only Allah and those who are firmly established in knowledge know the interpretation, because the specification of the word “al-Rasikhun” in knowledge in the context of the verse came to confirm that point. About the process of transferring the ancient language to the modern language, and this requires them to believe that it is from Allah.

Another verse confirms this

{But those among them who are well-grounded in knowledge, and the believers, believe in what was 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 – to them We will give a great reward.}

It talks about two types of people: those who are firmly rooted in knowledge and the believers. Both believe in the Book and what was revealed before. It would have been sufficient to suffice with the words of the believers, but those who are firmly rooted in knowledge realize the truth of the Book and their faith came from their knowledge and awareness of the truth of the Book and that it is the word of Allah, but in a modern language. As for the believers, they believe that it is the word of Allah without knowledge.

Our conclusion is confirmed by another verse in the Qur’an

{Do they wait for anything but its interpretation? On the Day when its interpretation comes, those who had forgotten it before will say: ‘The messengers of our Allah have come with the truth. Do we have any intercessors so that they can intercede for us? Or will we be sent back and do other than what we used to do? They have lost their souls, and what they were inventing has gone away from them.’

It speaks explicitly that the day of its interpretation will come, and there is another verse that confirms our conclusion that its interpretation will come, and the context of the verse confirms that those who are firmly rooted in knowledge are aware of its interpretation, and at the same time it confirms our previous conclusion that the word Qur’an applies to the lines of the preserved tablet and the verses. Similarities are used in the Qur’an.

{And this Qur’an was not to be fabricated other than Allah, but to confirm what is before it and detail the Book in which there is no doubt from Allah, the All-Knowing. (37) Or do they say, “He fabricated it?” Say, “Then produce a surah like it, and call upon whoever you can besides Allah, if you are truthful.” (38) Rather, they lied about what they did not comprehend. With His knowledge, and when its interpretation came to them. Thus those before them lied, so see what was the end of the wrongdoers. (39)}

The verse talks about the Qur’an, not the book, and that the Qur’an is not a fabrication, but rather a new and correct linguistic interpretation of the book found in the Preserved Tablet. This Qur’an is not a fabrication, but rather a confirmation of what was before it and an elaboration of the book. As for the liars, they will say that it is a slander, and the Qur’an challenges everyone on this point that it is the best and correct pronunciation of the preserved tablet in today’s language, without any distortion.

These liars denied the Qur’an because they did not comprehend knowledge, that is, they were not well-established in knowledge. They do not realize this matter about the change of tongue and its relationship to the change in the language of the holy books so that people can understand them in their modern language, for it is all from Allah. The verse in its context says that at that time no one knew its interpretation, as the Prophet only transmitted his texts and did not understand the interpretation, and not everyone understood the interpretation, and when they accused him of his interpretation (that is, he did not accuse his interpretation). That is, the reason for the denial is that they are not firmly grounded in knowledge and have not been accused of interpreting it, and this was the case of the previous nations, with whom it happened, as is happening now with the Qur’an, so they rejected the previous books.

But what is the meaning of interpretation?

● It is mentioned frequently in the story of Youssef, and it means the interpretation that matches reality or the truth. He says that Youssef teaches the interpretation of visions, and once he describes Youssef as teaching the interpretation of hadiths.

So hadiths are a system like visions.

{And the one who bought him from Misr said to his wife: “Honorable is his resting place. Perhaps he will benefit us or we will adopt him as a son.” And thus We established Youssef in the land, and We will teach him how to interpret hadiths. Allah has control over his affairs, but most people do not know.)

From the story of Youssef, he receives a vision and he interprets it correctly. Looking at the vision, we find it really like hadiths that have no system, but Youssef realizes the true interpretation. The vision in Youssef’s story needed someone who could find a system that would interpret those hadiths correctly. The legends of the ancients that were mentioned by deniers were meant to be hadiths like visions that require interpretation. Is the structure of myths like the structure of dreams?

● The word interpretation appears in Surat Al-Kahf, and it means extracting truth from falsehood, or revealing truth from falsehood, or revealing the truth of something that appears false, with the story of Musa and the righteous man to whom Allah gave knowledge, and in which Musa was ignorant of all the false things that he did. The righteous man, until the man ran out of patience with Musa’ objection to him, so he separated from him after explaining to him the truth behind every action he did.

{He said: This is a separation between me and you. I will inform you of the interpretation of what you could not be patient with.} [Al-Kahf: 78]

From the story of Musa, we find that they are deeds that have no system and resemble falsehood, but they have a true explanation and need someone who can find the system that will reveal truth from falsehood. Are the legends of the ancients that were mentioned by deniers the hadiths that resemble falsehood but need someone to reveal truth? about her.

Wait a minute…this is the definition that came in the dictionaries….We have reached a point in the research and we do not realize that the matter will lead us to a definition of the myth according to the dictionary definitions.

A hadith that resembles falsehood because it has no system, and it needs a system in order to emerge from the suspicion of falsehood in order to see the truth.

Yes…the meaning that we got from the Qur’an for the word interpretation matches the definition of myth in the dictionaries.

So the word interpretation, which the Qur’anic text speaks of with the phrase “And none knows its interpretation except Allah,” does it mean interpreting the verses of the Book that talk about the past and the future in the correct manner in the same way as Youssef and the righteous man? Did the disbelievers in the Qur’an when they called the Qur’an legends of the ancients mean that it is like hadiths? The first two talk about what happened and what will happen, that is, they talk about the past and the future. But they are hadiths that have no system and resemble falsehood.

Arriving at this conclusion may make us surrender to the definition given in dictionaries for the word mythology, but I still insist that the word mythology means writings………and the meaning of interpretation may be the interpretation of texts that resemble falsehood and without order..for several reasons. Reasons:

● Firstly, because the derivations of the word “astīr” in the Qur’an (mustīr, yistīrūn) are very clear and it means writing.

● Secondly, because we are faced with a truth according to the Western approach, which says that when texts are written in a language, after a long period of time, if we were to read them in our current language, it will turn into an unordered speech and conversations resembling falsehood, because at that time our language will have reached a very advanced stage compared to the language of our ancestors, which These texts were written in it, because our language now carries new connotations for words, expressions, and expressions other than the old connotations that were in the language of our ancestors. This creates a distortion of the linguistic system, that is, conversations without a system become similar to falsehood even though they are true.

The following verse greatly increases the probability that the conclusion we have reached is correct

{And it is a revelation of Allah to the worlds (192) The Faithful Spirit has sent it down (193) to your heart so that you may be among the warners (194) in a clear Arabic tongue (195) And indeed, it is in the words of the ancients (196) Did they not have a sign that the scholars of the Children of Israel should have taught it (197) And if We had sent it down over some of the foreigners (198) and he recited it to them as long as they were not believers in it (199)} [Al-Shu’ara’: 192-199]

The verse speaks about the fact that the Book is from Allah, but in a clear Arabic language, that is, in a clear spoken language that people understand, and it is present in the hearts of the ancients. Note here that the Qur’an speaks explicitly that the Qur’an is present in the hearts of the ancients, and notice how the word “the firsts” agrees with the tongue of the deniers ( Legends of the Ancients) with the word “The Ancients” on the tongue of the Qur’an in describing itself (Zubur of the Ancients).

Those who denounce the Qur’an describe the Qur’an as the legends of the ancients, while the Qur’an describes itself as the scorpions of the ancients. This means that the legends of the ancients mean the sects of the ancients. Notice how the agreement is even in the plural form, for the Qur’an said “pseuvers” and did not say “pseuvers,” and how the deniers said “myths” and did not say lines, and As the Muslim and everyone knows, the Psalms are meant as books, meaning that the legends of the ancients are the books of the ancients. As for Yemen, its inhabitants still call, to this day, an ancient script that was used in writing in the past in Yemen, the Psalms script, meaning that the Qur’an is the writings of the ancients in the Psalms script, meaning copied. From an old Zabur, but in a modern tongue, that is, a clear Arabic tongue that many people can understand. Those among the children of Israel who are well-grounded in knowledge realize this matter.

Our reliance on the Western approach… will make us reach a meaning consistent with the myths in dictionaries:

The Qur’an says, “If We revealed it,” and it does not say, “If We sent it down,” and this indicates that the word speaks of the past… and that the non-Arabs mean a people in the past and not in the present. The word “Arabs” does not mean people in the time of the Qur’an, as the Qur’an does not describe other peoples. In the non-Arabs, because the Qur’an was used as an example at that time, that if Allah had sent down the Qur’an in a modern Arabic language to the first non-Arabs whose language was not Arabic, they would not have believed in it, because they would not understand it and their language would be different from the language of today.

So, we believe, according to the rules and theories of the Western approach, that the essence of the dispute over the Prophet Muhammad was over the meaning of the Holy Bible.

The Qur’an wants it to be in a clear and clear Arabic language for people to understand, while there are those who insist on preserving the ancient pronunciation of the language. I believe that the matter is logical and will be met with violent opposition, atonement, and war. The sacred language in which a book is written that people believe in will, after a long time, become an ancient language. It is difficult to understand and then a linguistic separation occurs between the modern spoken language and the ancient sacred language, and then there will be a distortion of the original meanings intended in the Holy Bible, due to the nature of the language that develops and changes. Accordingly, we can imagine the magnitude of the great conflict that will occur between the holiness of sacred texts written in an ancient, sacred language, that is, a sacred language that came from the gods as it is and should be as it is, and between those who want to reconvert it into the current intelligible language.

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But what is the relationship between the children of Israel and the Qur’an?

When we read the Qur’an carefully, we will find that the word “Children of Israel” appears frequently in verses that revolve around science and its relationship to the Book.

(Have there not been a sign for them that the scholars of the Children of Israel should have taught it?)

{And We gave Musa guidance and gave the Children of Israel the Book in inheritance} [Ghafir: 53]

{Say, “Have you considered that if it is from Allah and you disbelieve in it, and a witness from the Children of Israel bears witness to the like of it, then you believe, but you are arrogant? Indeed, Allah does not guide an unjust people.” [Al-Ahqaf: 10]

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This result that we have reached, based on the rules and theories of the Western curriculum, is confirmed by the text:

{Indeed, those who deny Our verses do not hide from Us. Is the one who is thrown into the Fire better or the one who comes safe on the Day of Resurrection? Do whatever you will. Indeed, He is Seeing of what you do. (40) Indeed, those who disbelieved in the Remembrance when it came to them, and indeed it is a Mighty Book. (41) Falsehood will not come to it from before it, nor from Behind it is a revelation from the Wise, the Praiseworthy (42) Nothing is said to you except what has been said to the messengers before you. Indeed, your Allah is the Possessor of forgiveness and the Possessor of a painful punishment (43) And if We had made it a foreign-language Qur’an, they would have said, “If only its verses had been explained in detail, is it a non-Arab and an Arab?” Say, “It is for those who believe a guidance and a cure.” And for those who do not believe, it is in their ears. (44) Indeed, We gave Musa the book, but they differed over it, and had it not been for a word that had preceded from Your Allah, it would have been decided between them, but they are in doubt about it, doubtful. (45)} [Fussilat: 40-45

Here we are faced with one topic, discussing the previous verses. The verses speak that what those who deny the Messenger say is the same as what was said about the messengers before him when they brought the Holy Books. And they go into more detail when the verses say that if the Qur’an had been revealed in the ancient language, which you believe is the sacred language, which has become unclear and incomprehensible, which the Qur’an describes as foreign, the deniers would have said in an interrogative form, had the verses of the Qur’an not been separated, that is, had it not been written in the ancient foreign language and next to it in the modern Arabic language. To clarify?! . So tell them that the Qur’an is a guidance and a cure, and as for those who do not believe in it, there is a plug in their ears that prevents them from hearing it, and it is upon them like blindness. The condition of those who disbelieve in the verses of Allah is similar to those who call from a far away place.

Note this expression of the fundamental issue that the Qur’an discusses. It describes the liars as having a sanctuary upon them, and the Qur’an is upon them like blindness, but he attaches the description to a sentence without a conjunction with the sentence (Those are calling from a far place), because it resembles the condition of the liars and their relationship to the ancient texts in which they believe, as the condition of people. He is calling to them from a far away place, and naturally they will find it difficult to understand the call, because it is in a language that is too old for people to understand, while the Qur’an is like a call from a nearby place for those who believe in it. Because it is in a modern language that is close to people’s understanding, meaning that those who believe in it are as if they are being called from a nearby place.

The topic continues its context with the verse that says that Musa came before you with the Book, but they disagreed about it and said the same thing they say now about the Qur’an.

We imagine the Prophet Musa coming to his people with a book in the language of his people, while his people carried another sacred book that was revealed a long period of time ago and its language became archaic. His status would be like that of the Prophet Muhammad.

The conclusion confirms the verse

{And We did not send any messenger except with the tongue of his people, that He might make it clear to them. So Allah sends astray whomsoever He wills, and guides whomsoever He wills. And He is the Mighty, the Wise.} [Ibrahim: 4]

The verse speaks of the fact that every prophet came with a book in the language of his people, to explain to them the verses of Allah in their modern language that they had arrived at, so that they could read it and understand it well, after the previous books had become in an ancient language that was difficult to understand and had distorted meanings.

And the probability of what we have reached increases

{For We only made it easy with your tongue so that you might give good news thereby to the righteous and warn thereby a stubborn people} [Maryam: 97]

{For We have only made it easy with your tongue so that they may remember} [Al-Dukhan: 58]

The verse is clear, as it says that the books came to facilitate the verses of Allah in the modern language after the language of the previous books became old, difficult to understand, and separated from the modern language of the people that they speak.

But this forces us to ask: Was this matter done periodically in the past, meaning did the ancients have a specific system for rewriting the texts of the Bible? Are we facing an ancient book that has been circulated since ancient times and is being copied in a modern language?

{And had it not been for a word that preceded from Your Allah, it would have been decided between them, and they are in doubt about it. (45)}

From the context of the general topic, it makes us understand that the previous sentence came after giving an example in the book of the Prophet Musa, peace be upon him. The verse clearly tells that the word preceded from Allah, meaning that we are faced with a single prior text or a sacred tradition in writing the sacred text, otherwise Allah would have decided among them. Their disagreement and suspicious doubt about the Qur’an.

It increases the probability of the result we have reached

{Say: Have you considered if it is from Allah and you disbelieve in it, and a witness from among the Children of Israel bears witness to the like of it and then believes, and you are arrogant? Indeed, Allah does not guide the people. Unjust (10) And those who disbelieve say to those who believe, “If it had been good, they would not have preceded us to it.” And when they are not guided by it, they will say, “This is an ancient deception.” 11) And before him was the Book of Musa, a guide and a mercy. And this is a Book confirming the Arabic language, to warn those who do wrong and to bring good news to the doers of good. (12)} [Al-Ahqaf: 10] -12]

If the Qur’an was from Allah and you disbelieved in it, and at the same time a witness from the Children of Israel who were well-grounded in knowledge testified that it is like the Preserved Tablet and that it is from Allah, then he believed and you disbelieved (from the context of the topic it is understood that there is a sentence, so what is your position), that Allah does not He guides the wrongdoing people. From the context of the topic, we know that two groups were divided, an unbeliever and a believer, then the interpretation of the other verse would be, and those who disbelieved (the first group) said to those who believed (the second group), “If the matter in it had been good, these believers would not have preceded us to it” (the second group), and if These believers (the second group) were not guided by him, and they were all one group. These unbelievers (the first group) will say that this is an old lie.

Here is a note: The word “old ifk” appears, it is supposed to be a big “ifk”. What does time have to do with the “ifk”?! I think that the verse is talking about an ancient tradition that was followed in writing the Holy Bible. It was done in this way. They are now describing that tradition that was followed and known in the past when writing. The Holy Bible is an ancient fiqh and not an ancient sacred tradition, and therefore the context of the verse after it will be clear. They will say this is a fiqh, whereas before it, the Book of Musa was a guide and a mercy for them, and it was done in the same way by changing the previous holy book from its ancient spoken language to its modern spoken language. The time of Musa, and this is a book confirming the Book of Musa, but in a modern Arabic language that is understandable to people.

It increases the probability of our interpretation

{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. And over it they differ (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)} [Al-Jathiya :17-18]

Interpretation of the previous verse: We made you follow the method of the matter, so follow the method and do not follow the desires of those who have no knowledge.

This is further confirmed

{And when Musa’s anger remained silent, he took the Tablets. And in their copies was guidance and mercy for those who fear their Allah.} [Al-A’raf: 154]

This verse is consistent with the meaning of the previous verse {Before him was the Book of Musa as a guide and a mercy, and this is a book confirming an Arabic language to warn}, even in describing the Book of Musa as a guide and mercy, while this verse describes it as a guidance and mercy, but it clarifies the truth. Which we have reached More specifically, it says that Musa took the tablets (the Preserved Tablet) and made a copy of the tablets in the modern language of his people, which contained guidance, facilitation, and mercy for the believers.

This verse confirms this

{We do not abrogate any verse or cause it to be forgotten. We produce something better than it or something similar to it. Do you not know that Allah has power over all things?} [Al-Baqarah: 106]

The verse talks about the process of copying verses from the preserved tablet, and every verse in the preserved tablet is made a copy like it, but in the new language.

{And you will see every nation bowing down. Every nation will be called to its Book. Today you will be recompensed for what you used to do. (28) This is Our Book speaking upon you with the truth. ۚ Indeed, we were abrogating what you used to do (29)} [Al-Jathiya: 28-29]

The topic says that on the Day of Resurrection every nation will be called to its book, and on the Day of Resurrection the Book (the Preserved Tablet) will be presented to every nation, and you will be certain that every nation had a book abrogated from the Book (the Preserved Tablet), but with a different tongue. The word “reproduction” refers to the process of multiple copies.

So, the Qur’an rejects the accusation of changing Allah’s verses, for there is no change for Allah’s words and verses, and confirms that the matter is a process of copying (an exact copy) of the Book (the Preserved Tablet), but in a new language, due to the change in language of peoples over time.

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This perception is consistent with our previous belief that the word legends means writings, and because the word line in the Holy Qur’an does not appear in the plural form lines, but rather in the plural form of the plural legends, this increases our belief.

Because the plural plural is the form of exaggeration, and the form of exaggeration indicates the antiquity of writing and the abundance, and the antiquity is evidence that it will actually be a heavy statement that needs arrangement. The older the time, the greater the difficulty. It makes us understand more why the word “Legends of the Ancients” always appears in verses of the Qur’an. It is on the lips of lying people who describe the Qur’an as the writings of the ancients for which they do not know the interpretation. The Qur’an was a preserved tablet that represented the people’s belief, and it was transferring a line from an ancient language to the modern language that people have become in, with correct pronunciation but without understanding it because it needs a system to interpret it. And he understood it.

Whoever reads the Qur’an will find that it confirms that the Qur’an is a written book, one of the writings of the ancients, and it came to clarify the original text of ancient writings. The Holy Qur’an itself never denies the word “myths” in describing itself, because the Qur’an is an inscribed book, that is, the writings of the ancients or the writings of the ancients, and it came to explain the original text of the ancient scrolls.

But this result, which may seem logical, requires physical evidence to confirm it. But what will the evidence look like? Do we need ancient stone tablets with the Holy Quran written on them?!

It is true that we have not yet discovered any stone tablet on which the Qur’an is written, but I believe that after we discover an artifact that we will talk about in another chapter, on which we find the cut letters found in the Qur’an, the matter eliminates doubt with certainty that the Qur’an was among the ancient texts that were written on stones. Doubt is eliminated with certainty that the Qur’an is a new interpretation of ancient writings that were present on sacred tablets (the Preserved Tablet).

Now let us draw the story that happened according to the Western approach:

There was a large and important meeting in the past in Mecca, for someone to read ancient, heavenly sacred tablets, and the Messenger Muhammad was able to copy those tablets and write them correctly, and he read them in the correct and correct manner that was compatible with the modern language of his people, and this work Inspired by Allah, and the children of Israel were at the meeting, and a witness from the children of Israel testified to the authenticity of his work, while the people of the Messenger rejected the work of the Messenger Muhammad, and disbelieved him, because they wanted it to be in the ancient foreign language even if it was not understandable… and they said about him that he came with a false statement. . And they fought the Qur’an of the Prophet Muhammad.

This story and the results we have reached will lead us to three essential points:

● The first fundamental point is about the validity of the narrative of Islam that has reached us through the Prophet’s biography, because through our understanding of the Qur’an we find that the root of the dispute over the Qur’an is not as depicted in the Prophet’s biography about a new religious idea that suddenly came to a society that does not know it, but rather it is a dispute over the operative part of a religious book. Only, and the imaginary narrative that we have drawn through the verses of the Qur’an indicates that we are in an environment that has a true religion, only it differed over the operative words of the religious texts.

● The second essential point is the method of Western scholars in decoding the inscriptions of ancient writings in the region and in reading them. Is it a correct and sound method, or is it incorrect or intentionally forged? . We will postpone the discussion about it to another chapter.

● As for the second essential point, it is the one about which the Holy Qur’an speaks in disagreement with the deniers among the People of the Book, and the Qur’an places it as a fundamental controversial point, which is language and correct interpretation. The Qur’an rejects the ancient foreign language, which was the language of previous books that caused distortion in the meanings, and adopts the eloquent language, which is intended for the modern spoken language of the current colloquial language that people speak in their daily lives, and confirms that the Qur’an was transferred from sacred stone tablets (the Preserved Tablet). ) And that the language that was chosen to write the Qur’an is sound, as has been the custom known since ancient times, and it also confirms that its interpretation is correct, with no crookedness or distortion in the meaning.

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This result, which we have reached by adopting the rules and theories of the Western approach, will make us ask an important question:

If this imaginary story that we have woven is true, or close to being true, and the Qur’an emerged from this story, in which the inhabitants of Mecca (the Messenger’s people) rejected the Qur’an and disbelieved in the Prophet Muhammad’s reading of the Book, then the essence of the dispute is not religious, as they are of one religion. Rather, the essence of the dispute is a book…….. Then they must have another reading of the book that is different, and it will be a foreign reading in the ancient language and remains to this day.

Are there Muslims even today who have a holy book different from the Qur’an?

If we think a lot and reflect deeply, searching for a convincing answer that confirms the logic of this story… it will lead us to discover something important and striking… and it may make us rewrite the story in a completely different way… and according to a new, different approach.

He follows

.

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