05/12/2020 00:00
Notice with me……. the cunning consciousness that moves and tries to weave fake stories about the story of Dhul-Qarnayn in the Qur’an in order to prevent the Muslim from understanding this story and its heroes in the Muslim’s mind.
■ Of course, the first deception is the chronological calendar that was imposed on the Muslim by an occupier, and because of it, a time was drawn in the Muslim’s imagination that begins with Judaism and then Islam.
And this time course that was imposed on the Muslim and made his religion appear after another religion became in the Muslim’s temporal imagination in his mind…and after drawing this time in the Muslim’s imagination, it became easier for the designer of this temporal imagination in the Muslim’s mind, to write any history or… Times before Islam in the imagination of the Muslim.. Hence, the Muslim can accept any history that comes to him because his temporal imagination has become convinced of the story of the religion of Islam that appeared after Judaism, as there was no presence of Islam or a Muslim on earth before Judaism.
The Muslim’s temporal imagination began to exist in two times:
A time before Islam that begins with the emergence of Judaism until the emergence of the story of Mecca, and the Muslim understands this time from the heritage books that were given a religious character linked to Allah’s plan.
And the time before Judaism (the time of ancient civilizations). The Muslim understands this time from the history books that the West writes about the ancient civilizations of the region and which the West issues for us and we translate.
1- Concerning time [the appearance of the Al-Yahoud until the story of Mecca]
The heritage books that reached Muslims tried to explain the story of Dhul-Qarnayn and identify his personality with a person who appeared in this time and link him to the Al-Yahoud and the West.
The interpretations of the Qur’an made the interpretation of the story that the Al-Yahoud said that if Muhammad was a prophet, he would answer our questions. So they came to the Prophet and asked him about the person who roamed the earth between the East and the West, so the revelation was revealed to the Messenger of the story of Dhul-Qarnayn in the Qur’an.
And here the Jew becomes in the mind of the Muslim while reading such interpretations. He is a reference for the Muslim to measure which interpretation of the Qur’an is correct, and he is the source of judgment regarding the truth and falsity of issues and interpretations…. But here we do not know whether the Messenger’s answer was correct and whether the Al-Yahoud were certain that it was. A prophet indeed.
The strange thing is that the Prophet here, his answer to the Al-Yahoud was the same as the text of the Qur’an, even though the Al-Yahoud had come to the Prophet and asked him about the boys of the cave, but the Messenger did not adhere to the text of the Qur’an, but rather made a Greek addition to the answer.
Also, what is strange… is that the Al-Yahoud do not go to the Prophet to ask him about the new moon, to which the Messenger’s answer was that they are times for the people and the Hajj…. They only go to the Prophet to ask him about news stories, and the Messenger tries to prove to them that he is truly a prophet, so he gives them the answer that enlightens them or agrees with them. With what exists among the Al-Yahoud… the Muslim will then applaud internally at the Messenger’s answer to the Al-Yahoud.
Heritage books also tried to provide many interpretations and define the character of Dhul-Qarnayn in a way that linked him to the Al-Yahoud or the West.
There are those who said in heritage books that he was Cyrus, a Persian king who is considered by the Al-Yahoud to be a prophet and king, and he was the one who liberated them from Babylonian captivity.
There are those who say that he is Alexander the Great, the Greek king, who made a trip in the region to Persia for the sake of his great dream (unifying the world).
If you observe all the interpretations of the heritage that defined the character of Dhul-Qarnayn, you will find that they tried to convince Muslims of his character through two characteristics:
Horns on his head
He roamed the earth
Here we find the character of Cyrus, the Persian king who liberated the Al-Yahoud. His story is found in the printer’s books, which says that he ruled the entire earth. Drawings and sculptures are shown of him, with horns on his head curved like rams.
We also find the character of Alexander, the Greek king, whose story is found in the printer’s books, which says that he roamed the earth in order to unify the land, and the story says that when he occupied Misr, the priestess of the Temple of Amun came and made him Pharaoh of Misr and placed two deer horns on his head.
2- Regarding the time of ancient civilizations
The West has tried and worked hard to create ancient stories that are similar to the stories of the Qur’an to a very clear degree, and this is for the purpose of making the Muslim mind understand the stories of the Qur’an in the imaginative way that the West wants, and that they are stories that happened in ancient times.
This seems clear… For example, if you examine carefully, you will find that most of the stories of the Qur’an’s news took place in ancient times, but under different names, and this thing made the historical mind believe that they are ancient stories that happened in the past, and the Qur’an talks about them in order to entertain us and entertain us. With bedtime stories.
The law of the Torah is the law of Hammurabi
Musa is Sargon, peace be upon him
Dhul-Qarnayn is Naram-Sin, the grandson of Sargon.
The Arab Muslim has come to prefer these stories to the stories of the reciters. Rather, he believes and believes in them that they are true and certain, with their details and strange language, more than the stories of the Qur’an written in his Arabic tongue and within his religion.
The West created for Dhul-Qarnayn in the Muslim’s temporal imagination at this time, a character named Naram-Sin, and in order to convince him of it…the West designed for us a clay painting in which there is a person with the head of a bull and with horns, and around him are people who look different, and in At the top of the mountain there is sun.
The West has tried to design a clay painting with details from the story of Dhul-Qarnayn found in the Qur’an. There are:
A man with horns on his head… Dhul-Qarnayn
And the sun at the top of the mountain… the beginning of the sun
And another sun next to it… the setting sun
And men below him of frightening shapes… Gog and Magog
He gave this painting a huge name
Naqsh al-Nasr (Naqsh Naram Sin)
The West kept this painting in the Museum of France.
If you observe all the archaeological discoveries of the West in our region that deal with one topic, one event, or one idea, and controversy arises around it, you will find that it is always one sample, and this sample is always incomplete, but rather has broken parts to suggest to man its antiquity. This antiquity caused some of its parts to be broken. All these specimens are always present in Western museums.
For example:
The Rosetta Stone is a single specimen, and no other stone resembling the Rosetta Stone was discovered. The Rosetta Stone is broken at the ends and this stone is located in a British museum.
The Victory Inscription (Naram-Sin), a clay tablet of one sample, and no clay tablet resembling this tablet has ever been discovered, even if it appears broken at the edges, and this tablet is located in a French museum.
This painting is from a Western production, and some people do not want to understand the cunning mind surrounding them, which is trying to convince them of an imaginary time and an imaginary world.
Because the logical question is: Who drew this clay tablet? What is the cognitive value for which he decided to draw this tablet… and what benefit will he gain? What did any person who saw this tablet understand when it was devoid of written information? Does he want to tell us? Am I the Dhul-Qarnayn who is present in your Qur’an?
Because any king who has huge capabilities and a large land under his rule, and who has soldiers and money, and who wants to glorify himself and immortalize his deeds……. He will make a huge stone painting, not a clay painting, because stones can last for a long period of time with strength. It is solid, and the stones are not subject to breakage, are not affected by natural factors, and are not affected by water, unlike clay tablets. He draws himself precisely on the stone tablet, and inside the tablet he will write for us the story of his victories clearly, leaving nothing behind.
As for the evidence that it is fake
Because any Muslim will read this clear painting very easily and will match it with the story of Dhul-Qarnayn found in his reading very quickly, and this speed with which the Muslim will match the painting with the image in his imagination about the story of Dhul-Qarnayn… because of the horns in the man’s head and the rest of the details of the painting. ….The two horns on his head are evidence that he is Dhul-Qarnayn.
That is, the designer of the painting is himself the author of the story of Alexander and Cyrus, because when he designed this painting, he had a mind in his head that wanted to convince the Muslim that the word Qarnayn means the horns of a ram or a bull.
While the Qur’an talks about two periods of time, or two nations, or two peoples… That is, Dhul-Qarnayn is not a person with horns like rams on his head, as the heritage and history books that were presented to the people tried to do, and as this painting tries to convince people.
So, a fake painting… I tried to create a match with a story in the Qur’an in order to convince the Muslim with false information, a wrong time, and false stories, to prevent the Muslim from realizing the truth of this story found in his Qur’an… only.
The story in the Qur’an is not a story for entertainment and amusement that is told before going to sleep, nor is it stories of heroism and glorification of heroes as in the stories of the Greek worlds, but rather it is news stories and stories with a function linked to facts that concern people, linked to the existence of man.
Some people will ask me a question: So who is Dhul-Qarnayn?!
Isn’t this question the correct, logical approach that explains and explains to everyone who were the ones who asked the Messenger about Dhul-Qarnayn?
This question is the real introduction to the sentence: “And they ask you about Dhul-Qarnayn. Say, ‘I will recite to you a reminder of him.’” That is, the stories of the reasons for the revelation that reached the Muslim from the Ottoman printed heritage books, which say that the Al-Yahoud were the ones who asked the Messenger, are deliberately false stories. There are no Al-Yahoud and No, they are sad.
My words do not mean that I know who Dhul-Qarnayn is, but all of the above is a very important introduction to understanding the Qur’an’s speech and arriving at the correct meaning of Dhul-Qarnayn’s character that the Qur’an is talking about.
{And they ask you about Dhul-Qarnayn. Say, “I will recite to you a reminder of him. (83) Indeed, We have established him on the earth and given him a means of everything. (84) So he followed a path. (85) Until when he reached the setting of the sun, he found it setting in a swampy spring, and there he found a people there. We said, O Dhul-Qarnayn. Either You will be punished, or you will do good to them. (86) He said, “As for whoever does wrong, We will punish him, then he will be brought back to his Allah, and He will punish him with a terrible punishment. (87) And as for whoever believes and does righteousness, he will have the reward of goodness, and We will say to him, ‘From Our affair is ease.’” (88) Then he will follow a path (89) until he reaches it. When the sun rose, he found it rising upon a people for whom we had not given a cover other than it. (90) Likewise, We have surrounded him with information about what he had. (91) Then he followed a path (92) until when he reached between the two walls, he found besides them a people who could hardly understand a word. (93) They said, “O Dhul-Qarnayn.” Indeed, Gog and Magog are making mischief in the land, so shall we assign to you a tax on the condition that you put a barrier between us and them? (94) He said, “Whatever my Allah has enabled me to do is good, so help me with strength, so that I may put a bridge between you and them.” (95) “Bring me the iron flakes until when it is equal to the two shells.” He said, “Blow until when it makes it fire.” He said, “Bring me.” (96) And they were not able to uncover it, nor were they able to uncover it. (97) He said, “This is a mercy from my Allah. So when the promise of my Allah comes, He will make it a ruin, and the promise of my Allah is true.” (98) And We left some of them on that day wavering among others and blowing the trumpet, so We gathered them together (99) and displayed them. Hell that day will be for the disbelievers an accident. (100) Those whose eyes were covered from My remembrance and were unable to hear. (101) Do those who disbelieve think that they should take My servants instead of Me as guardians? Indeed, We have prepared Hell for the disbelievers as an abode. (102) Say, “Shall we inform you of those who lose in deeds?” (103) Those whose effort has gone astray. life of this world while they think that they are doing well. (104) Those are those who disbelieve in the signs of their Allah and the meeting with Him, so their deeds are worthless, so on the Day of Resurrection We will not assign to them any weight. (105) That is their reward – Hell, for what they disbelieved and took My signs and Messengers in mockery. (106)}