2020-04-04T09:35:00-13:01
■ In our conversation, we concluded that the main input to the necessity of understanding the subject of the book is the readers’ discourse
{That book no doubt guidance for the righteous}
The reason is that the word (that book) refers to something in a distant place and is not present in our hands today, because the Qur’an is accurate, otherwise the speech would be
This book is beyond doubt
and
There is no doubt about this Qur’an
This book, which is far from us and is not in our hands, is confirmed by the Qur’an’s speech when it talks about two things that happened with the Messenger.
{And those who disbelieve say, “We will not believe in this Qur’an nor in what is before it. And if you could see, when the wrongdoers are in custody before their Allah, some of them return to one another in words. Those who were weak say to those who were arrogant. ‘If it were not for you, we would certainly be believers.’”
The infidels disbelieved in two things… the Qur’an and what is before it
And this is what is in his hands….it is that book about which there is no doubt, which is far away and which is not in our hands, but in his hands.
The readers reached us…but that distant book that was in his hands did not reach us.
With evidence
{And We have sent down to you the Book with the truth, confirming what was before it of the Book and establishing authority over it. So judge between them according to what Allah has revealed, and do not follow their inclinations from the truth that has come to you. For each of you, We have made of you a law and a method. And if Allah had willed, He would have made you one nation, but that He might test you in what He has given you, so strive for good deeds. To Allah is the return of all of you, and He will inform you of what you were. Therein you differ
Verifying what is in his hands of the book… What is in his hands is a book
■ Then we asked a question…but what is the book?
We said that in order for us to know what the book is, we must search the readers for two other things when we learn about other characteristics of the book so that we can come closer to knowing what that distant book in his hands is.
After research, we concluded that the Qur’an actually talks about the existence of two things given to the Messenger… the Qur’an and what is in his hands (a tangible, material thing).
The Qur’an speaks
{And We have given you seven of the repeated verses and the Great Qur’an}
The Messenger was actually given two things… the Qur’an and the Seven Repeated Books
When the disbelievers disbelieved in the Qur’an and what is before it, they disbelieved in the Qur’an and what is before it, which is the seven repeated verses.
But what is the meaning of the seven folds?!
We came to the conclusion that Mathani is the plural of Mathani 2, and seven of Mathani is 14, and when we search for this number we will find that it is the number of broken verses that come at the beginning of surahs of the Qur’an without repetition.
According to the Qur’an’s speech, these verses are the verses of the Book, and they are consistent with the Qur’an’s speech.
The line {That is the Book about which there is no doubt} = matches the line {A L R Those are the verses of the Clear Book}
So the word of that book = those are the verses of the book
The word “that” and “that” is said to refer to a distant, absent thing… and this is consistent with the Qur’an’s speech
{That is the Book about which there is no doubt, a guidance for the righteous – those who believe in the unseen}
Those who believe in the unseen fit the word {that book} which is said of a distant, absent thing.
So the seven repeated verses are the verses in the openings of the surahs, and they are something from that distant book that is before him.
The Qur’an describes the openings of the surahs as verses of the Book. There are 14 syllables without repetition, and 30 syllables with repetition.
And we said that the seven oft-repeated verses are part of that distant book that is before him, and not part of the Qur’an. Accordingly, the seven recited verses are neither the Fatihah nor the seven long verses, but rather a part of the other thing, because the Messenger had with him two things, the Qur’an that is in our hands now and the book. What is in his hands, and the seven folds are linked to the book in his hands.
Evidence that the Qur’an’s speech supports this result that we have reached
{Allah has sent down the best of hadith, a book that is similar and repeated, from which the skins of those who fear their Allah shiver, then their skins and hearts soften to the remembrance of Allah. That is the guidance of Allah, with which He guides whom He wills. And whoever Allah sends astray, he has no guide.}
A book that is similar and repeated… There are two characteristics of the book… similar and repeated, and the word “repeated” is an adjective related to the book and not to the readers.
We said that we are getting closer to understanding the subject of the book, and that seven of the Mathaani (the separated verses are linked to the Book) are Mathaani.
We said that this is not enough to know what the book is. We want to know other information about the book from the readers’ speech.
The Qur’an says:
{Allah has sent down the best of hadith, a book that is similar and repeated, from which the skins of those who fear their Allah shiver, then their skins and hearts soften to the remembrance of Allah. That is the guidance of Allah, with which He guides whom He wills. And whoever Allah sends astray, he has no guide.}
The book… has two characteristics: similar and dual.
We know the word “mathani”, but what is the meaning of “similar”?
If we search for the word “similar” in the Qur’an… we will find that there is a line in the Qur’an that is very consistent with our result and further clarifies the picture for us about what the book is.
{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….the speech talks about the book as consisting of verses, and the verses are made up of two types…..convincing verses (the Mother of the Book) and similar verses.
Accordingly, since the book carries two characteristics, similar and dual.
There is a great possibility that the two-fold description of the book is: the decisive verses (the Mother of the Book)… and they are the two-fold verses…. and the possibility is that they are the verses that are separated without repetition.
The adjective of a book similar means that the verses are similar in repeated disjointed letters, so they are similar verses.
Now we know that the book in general is made up of verses…..in general, and that is why the speech says: A book whose verses are detailed for our Arab readers.
These verses in the book are of two types:
Courts and analogies
Therefore, the interpretation came from the heritage books that Al-Fatihah is the seven repeated verses, and this is the logical answer to the question of why it was called Al-Fatihah or the Book, and the reason is a wrong interpretation of this line of reading, and the speech means the Book and means a type of verses, which are the decisive ones…. And he made it Al-Fatihah in order to distort the meanings of the Qur’an.
■ We still need to know other information about the book from within the Qur’an’s speech… by searching for a hadith about two things in the Qur’an’s speech… When we search, we will find a line that says
{Indeed, it is a noble Qur’an (77) in a hidden Book (78) that no one touches except the purified (79)}
A generous Quran and a hidden book
Now we know a new property of the book and we know a relationship between the readers and the book… which is that the readers are inside that distant, hidden, absent book (it has the characteristic of hiding) (hiding).
But where is the book?
We need to search for other information about the book from within the Qur’an’s speech… by searching for a hadith about two things in the Qur’an’s speech. When we search, we will find a line that says
{Rather, it is a glorious Qur’an, in a preserved tablet}
The speech talks about two things, the Qur’an and a tablet…. Since the Qur’an talks about a preserved tablet…… it may be logical…….. that the preserved tablet is the one that is in its hands… that distant book that In his hands… and it contained precise and similar verses.
The book is on a tablet
The question is how will we know the book?
As long as what is in his hands is a book on a tablet… it is logical that it will be an ancient book from the books of the ancients… because the tablet is linked to ancient books before paper and stationery.
Evidence that the revelation addresses the Messenger:
{And indeed, it is a revelation of Allah to the worlds. (192) The Trustworthy 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 within the mouth of See the ancients (196)}
That is, the Qur’an is in a hidden book = in a preserved tablet = in the books of the ancients (the books of the ancients) = Qur’an in an Arabic tongue.
That is, the book is an ancient book from the books of the ancients, found on a tablet.
Now we know many characteristics of the book:
An ancient book from the books of the ancients, found on a tablet, and composed of verses. The verses are of two types, clear and similar, and within this book there are noble Quran reciters in an Arabic language.
We said that we need to know other information about this book from within the Qur’an’s speech… by searching for a hadith in the Qur’an about an old book… and when we search, we will find a line that says:
{And they said, “He wrote down the legends of the ancients,” and they were dictated to him morning and evening.}
What does legends mean?
The majority of Muslims in general, including some thinkers (Muhammad Arkoun as an example), understand the meaning of the word “myths” that appeared in the Qur’an in the sense of fairy tales… When this word comes to anyone’s mind, he conjures up the stories found in the Qur’an and that they are the intended myths that came to mind. The tongue of the liars.
This problem made Muhammad Arkoun demand that the word “legend” in foreign languages be translated into the word “stories” mentioned in the Qur’an.
But we believe that the true meaning is not this meaning, because when reading the Holy Qur’an we will find that the word “myths” and its derivatives have been mentioned in multiple contexts and not in one context, and carry different meanings, and this may help us understand the true meaning of the word.
We will try to find the meaning of the word myths and the connotations that this word carried in the past, by searching for line material in Arabic dictionaries until we find the true meaning.
In the ocean dictionary
Line: A row of something such as a book, a tree, etc. Its plural is: lines, lines, and lines, and its plural is: legends, calligraphy, and writing.
And he wrote it down. Myths: Hadiths have no system.
As for Al Ain dictionary
Line: A line is a line of books, a line of planted trees, and the like. It is said: So-and-so wrote a line over us if he came with hadiths that resemble falsehood. One of the legends is a myth and a legend, (which are) hadiths that have no system at all. And it means to compose and it has no origin, [and a line is written if it is written]. [And Allah Almighty said – “By the pen and what they write” 98, that is, by what the angels write.]
Through the previous definitions, we will find that a row of something in a straight line is called a line, so a line is a row. This word is still in use in local Yemeni dialects when seeing things arranged straight and precisely, so it is said: in a line, and not in a row or straight.
This means that we can call a row of words a line, and according to what is stated in the dictionary, for example, we will call fifty lines of words lines, and in the case of the plural of lines of words in the exaggerated form, we call legends.
From the previous dictionary definitions, it seems to us that the original meaning of the word is related to writing, as it is the word most frequently mentioned in the definition.
As for our dialects… when we say he writes… it means he writes.
So, it is natural then that we say the act of writing (he wrote, he writes, he writes) as (line, line, line).
This is consistent with the verses of the Holy Qur’an {N and the pen and what they write}, meaning and what they write…..and the active participle of “wrote” is “written,” so we say, for example: “This matter is written on the paper,” and the active participle of the verb “to write” is “written,” so we say “this matter.” Written on the paper, that is, written on the paper.
So we have come to the conclusion that the word “legends of the ancients” in the words of the deniers means the writings of the ancients… and does not mean the stories of the ancients that have no system.
Meaning that when the liars read the Qur’an, they said that it was merely the writings of the ancients.
I believe that this is the true and correct meaning, because we find the word always linked to the book in the Qur’an.
{Waltour (1) and Kitab Mastoor (2)}
We notice in the verse that the word written is linked to the word book, and it also appears in another verse in the Qur’an and is linked to the word book as well.
{And there is not a city but We will destroy it before the Day of Resurrection or chastise it with a severe punishment. That is written in the Book.}
This confirms that the word “written” means written, recorded, or recorded, and that the original meaning of the word “myths” has to do with the process of writing, and the true meaning intended by the Qur’an, which was stated in the context of the verses of the Qur’an, is different from the meaning of the stories of the ancients.
The legends of the ancients mean the writings of the ancients.
The occurrence of this word on the lips of deniers is the reason why the Muslim carries negative connotations and makes it difficult for him to understand its meaning.
Because the word “myths” on the lips of liars is similar to what we say when we ignore a talk between two children because it is ridiculous, so we say: This is children’s talk. The word talk does not mean a word of absurdity. The word talk literally means a word of speech, but the other, indirect meaning of the sentence within the situation and context in which it appears means ignoring. Because of his absurdity. In our previous statement, we are honest in describing it as children’s talk…..but we do not mean the literal meaning, but rather we mean the other, indirect meaning, which is absurdity.
So, the literal translation of the verse
{These are none other than the legends of the ancients} is {These are none other than the writings of the ancients}, but the other meaning of the verse that was stated by the deniers, within the situation and context, is: This is a lie from the writings of the ancients. The deniers are honest in their literal description of the Qur’an, but they mean the other, indirect meaning within the context in which the phrase appears. The Qur’an does not deny the description of liars. Rather, the Qur’an itself acknowledges that they are legends of the ancients, but the Qur’an only denounces their denial.
I mean, in other words
The inscriptions of ancient Misr are called the Legends of the Ancients…the inscriptions of ancient Yemen are called the Legends of the Ancients, and the inscriptions of ancient Iraq and Syria are the Legends of the Ancients…that is, the writings of the ancients.
This is further confirmed by the fact that the word “the first two peoples” appears in the Qur’an in another place similar to “the first two peoples.” The word “Zabar” is still used in Yemeni dialects to describe ancient scripts used by the ancients.
So……….. then the Qur’an describes itself as an action in that distant book written on a tablet, and it is one of the legends of the ancients, meaning the words of the ancients, the writings of the ancients…an ancient book made up of verses, and these verses are of two types: Verses that are clear and similar.
■ The word knowledge in the Holy Qur’an is permanently linked to the book or in the context of talking about the book and the Qur’an.
{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 verses except the wrongdoers.}
■ Are the Messengers among those who are well-established in knowledge and understand the correct interpretation of the Preserved Tablet? Is the Messenger among those who seek (hope for) its interpretation? … But the Messenger differs from others, in that he is among those who are well-established in knowledge and hopes for its interpretation, and there is no scruple in his heart.
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}
The verse says that Allah did not send a messenger or a prophet unless he wished, and the messenger is in the process of abrogating what Shaytan has delivered and is judging the signs of Allah… that is, he will throw away what Shaytan has cast… This perception is further confirmed by the context of the verses that follow.
{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 (54)}
That is, the error that Shaytan casts is nothing but a temptation for those in whose hearts there is disease and deviation, or whose hearts are hardened.
Other verses further confirm this perception
{Indeed, it is a Noble Qur’an (77) in a hidden Book (78) that none shall touch except the purified (79)}
These verses summarize that previous truth with the word “the purified.” No one will be able to touch the correct interpretation except the purified.
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, and fear of Allah to rid his heart of any disease. A hard heart, deviation, and infatuation with other actions that do not result in a true and correct interpretation…the whole action will be a temptation.
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