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Questions/Comments on the Quran / The question of the authenticity of the Reading
« on: December 10, 2019, 04:53:41 AM »
Peace,
The fatiha. On a beautiful read and reread, it is not Allah who speaks. It is clearly a prayer and an invocation where it is the faithful of Allah who are supposed to express themselves to ask the guidance of their God.
15:87 And We have given you seven that are dual, and the great Qur'an.
The Fatiha / the opening (seven verses). Therefore, it is probably not part of what Allah calls Qur'an. A kind of preface. Still, it is well "tagged" by the famous Bismillah (with the verb of Allah) at the beginning to indicate that it is Allah himself who chose the words. Obviously, nowadays, Bismillah has lost its meaning.
15-87 obviously offers another dual reading. The number seven, which has the etymological meaning of "wild", may indicate an indefinite range (7 heavens, 7 gates, etc.). 15-87 could therefore translate this into a conference with several dualities of meaning, thus pointing to the several levels of conference offered parallel to the primary meaning.
15-87 obviously offers another dual reading. Allah loves to do that. The number seven, which has the etymological meaning of "wild", may indicate an indefinite range (7 heavens, 7 gates, etc.). 15-87 could therefore translate this into a conference with several dualities of meaning, thus pointing to the several levels of conference offered parallel to the primary meaning.
Basically, what the Fatiha expresses as an idea, in preface to the Qur'an, is that the reader who will open the Qur'an must pray to God to have the right interpretation and to be on the path of those who are guided, not that of those who are lost or those who encourage anger.
Leave aside the Fatiha and move on to the first verses of the Qur'an :
2:1 ALM.
2:2 That is the book, which is without doubt-a guide for the righteous.
2:3 The ones who believe in the unseen, and hold the Connection, and from Our provisions to them they spend.
The first verse is a kind of challenge. A reminder to humility.
The first intelligible words for us, for the moment, are "This is the book".
52:2 And a recorded Book.
52:3 In parchment published.
98:2 A messenger from God reciting purified scripts.
80:11 No, this is but a reminder.
80:12 For whoever wills to remember.
80:13 In scripts which are honorable.
80:14 Raised and pure.
80:15 By the hands of scribes.
80:16 Honorable and righteous.
Verse 2-2 also explains that the book is not for everyone. It is a book "without doubts" certainly, but only for those who want to take refuge near God. Either the famous sound of Sabil (same root as tap), which are attached to the flow that comes from above.
Those who do not have the twisted mind, taking the famous book in their hands, have to make the decision whether it comes from a God, a wise man, a madman. of a counterfeiter.
As stupid as it may seem, it is a decision that one takes in one's soul and conscience, by reading the book.
The "philosophical" depth of the Qur'an is proof of authenticity for the Qur'an reader. By not reading the book, we miss the point.
The Koran reinforces the almost fundamentalist love of truth. Even minority. Even lonely. Even against national unity and cultural heritage. Even taunted. Even "excommunicated", even treated of madness. How many examples with Noah, Lot, Salih, Chuaib and many others.
The enemy of Islam is obscurantism. Those who lay the lie on the truth (kafir). The great purveyor in the wrong sense explained that the "dhalimin" of the Koran, repeatedly mentioned, are the unjust ones. But this term designates darkness and opposes clarity. Injustice is a consequence of obscurantism. And those who fight injustice by being tolerant of obscurantism are allies to injustice in the eyes of the Koran. Truth and faithfulness to the word given are supreme values for the Qur'an. A people tolerant with lies, who practice lies can not succeed.
7:58 And the good land, its plants are brought forth with the permission of its Lord. And for the one that is nasty, it does not bring forth except very little. It is such that We dispatch the signs for a people who are thankful.
A people who tolerate being led by people who see their commitments broken and take advantage of what is entrusted to them can not succeed.
17:16 And if We wish to annihilate a town, We leave its reckless to rule it, then they commit wickedness in it, then the word is given, then We destroy it completely.
The primacy of values over the rest is an essential Qur'anic teaching. And a people who wants to pass on to a future generation the lies inherited from the previous one, in the name of a cultural identity idealized publicly and denigrated in intimacy, can not succeed.
To say the truth, or failing that which is sincerely believed, is a fight for light against obscurantism. To defend what is believed true with false arguments is to cover the true with the false. It's obscurantism.
For the author of this article, the depth of what he reads in the Koran relegates to the second place the question of its authenticity. Comment a fake can tell if true? How can a book that fervently preaches the truth and the right word perhaps a falsehood and a lie?
One of the greatest teachings of the Quran is that if it is the eyes that read, it is the mind that interprets. The same verses will be understood differently by a healthy spirit and a perverse spirit. Allah gives the book to all but the wahy (understanding, revelation) only to his followers.
The Quran is obviously about its own authenticity. The Quran reassures its followers by saying:
15:9 Indeed it is We who have sent down the reminder, and indeed it is We who will preserve it.
as if to say, "do not worry, Allah takes care of it", then address others by basing the whole argument in the form of challenges.
The contradictions to find
4:82 Do they not reflect on the Qur'an? If it was from any other than God they would have found in it many a discrepancy.
and reproducibility:
2:23 And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.
10:38 Or do they say: "He has invented it!" Say: "Then bring a chapter like it, and call on whom you can besides God if you are truthful."
11:13 Or do they say: "He has invented it!" Say: "Then bring ten invented chapters like it, and call on whom you can besides God if you are truthful."
Nowhere does the Quran recommend other methods to prove its authenticity. Neither excavations, nor the story of his compilation, nor anything else. What an intellectual challenge.
This article is extracted from the site nawat
https://translate.googleusercontent.com/translate_c?depth=1&hl=fr&prev=search&rurl=translate.google.com&sl=en&sp=nmt4&u=https://nawaat.org/portail/author/dukhani/&xid=17259,15700023,15700186,15700190,15700256,15700259,15700262,15700265,15700271,15700283&usg=ALkJrhgIzJzICVo0uzBiT84Wee-eKSZN1w
The fatiha. On a beautiful read and reread, it is not Allah who speaks. It is clearly a prayer and an invocation where it is the faithful of Allah who are supposed to express themselves to ask the guidance of their God.
15:87 And We have given you seven that are dual, and the great Qur'an.
The Fatiha / the opening (seven verses). Therefore, it is probably not part of what Allah calls Qur'an. A kind of preface. Still, it is well "tagged" by the famous Bismillah (with the verb of Allah) at the beginning to indicate that it is Allah himself who chose the words. Obviously, nowadays, Bismillah has lost its meaning.
15-87 obviously offers another dual reading. The number seven, which has the etymological meaning of "wild", may indicate an indefinite range (7 heavens, 7 gates, etc.). 15-87 could therefore translate this into a conference with several dualities of meaning, thus pointing to the several levels of conference offered parallel to the primary meaning.
15-87 obviously offers another dual reading. Allah loves to do that. The number seven, which has the etymological meaning of "wild", may indicate an indefinite range (7 heavens, 7 gates, etc.). 15-87 could therefore translate this into a conference with several dualities of meaning, thus pointing to the several levels of conference offered parallel to the primary meaning.
Basically, what the Fatiha expresses as an idea, in preface to the Qur'an, is that the reader who will open the Qur'an must pray to God to have the right interpretation and to be on the path of those who are guided, not that of those who are lost or those who encourage anger.
Leave aside the Fatiha and move on to the first verses of the Qur'an :
2:1 ALM.
2:2 That is the book, which is without doubt-a guide for the righteous.
2:3 The ones who believe in the unseen, and hold the Connection, and from Our provisions to them they spend.
The first verse is a kind of challenge. A reminder to humility.
The first intelligible words for us, for the moment, are "This is the book".
52:2 And a recorded Book.
52:3 In parchment published.
98:2 A messenger from God reciting purified scripts.
80:11 No, this is but a reminder.
80:12 For whoever wills to remember.
80:13 In scripts which are honorable.
80:14 Raised and pure.
80:15 By the hands of scribes.
80:16 Honorable and righteous.
Verse 2-2 also explains that the book is not for everyone. It is a book "without doubts" certainly, but only for those who want to take refuge near God. Either the famous sound of Sabil (same root as tap), which are attached to the flow that comes from above.
Those who do not have the twisted mind, taking the famous book in their hands, have to make the decision whether it comes from a God, a wise man, a madman. of a counterfeiter.
As stupid as it may seem, it is a decision that one takes in one's soul and conscience, by reading the book.
The "philosophical" depth of the Qur'an is proof of authenticity for the Qur'an reader. By not reading the book, we miss the point.
The Koran reinforces the almost fundamentalist love of truth. Even minority. Even lonely. Even against national unity and cultural heritage. Even taunted. Even "excommunicated", even treated of madness. How many examples with Noah, Lot, Salih, Chuaib and many others.
The enemy of Islam is obscurantism. Those who lay the lie on the truth (kafir). The great purveyor in the wrong sense explained that the "dhalimin" of the Koran, repeatedly mentioned, are the unjust ones. But this term designates darkness and opposes clarity. Injustice is a consequence of obscurantism. And those who fight injustice by being tolerant of obscurantism are allies to injustice in the eyes of the Koran. Truth and faithfulness to the word given are supreme values for the Qur'an. A people tolerant with lies, who practice lies can not succeed.
7:58 And the good land, its plants are brought forth with the permission of its Lord. And for the one that is nasty, it does not bring forth except very little. It is such that We dispatch the signs for a people who are thankful.
A people who tolerate being led by people who see their commitments broken and take advantage of what is entrusted to them can not succeed.
17:16 And if We wish to annihilate a town, We leave its reckless to rule it, then they commit wickedness in it, then the word is given, then We destroy it completely.
The primacy of values over the rest is an essential Qur'anic teaching. And a people who wants to pass on to a future generation the lies inherited from the previous one, in the name of a cultural identity idealized publicly and denigrated in intimacy, can not succeed.
To say the truth, or failing that which is sincerely believed, is a fight for light against obscurantism. To defend what is believed true with false arguments is to cover the true with the false. It's obscurantism.
For the author of this article, the depth of what he reads in the Koran relegates to the second place the question of its authenticity. Comment a fake can tell if true? How can a book that fervently preaches the truth and the right word perhaps a falsehood and a lie?
One of the greatest teachings of the Quran is that if it is the eyes that read, it is the mind that interprets. The same verses will be understood differently by a healthy spirit and a perverse spirit. Allah gives the book to all but the wahy (understanding, revelation) only to his followers.
The Quran is obviously about its own authenticity. The Quran reassures its followers by saying:
15:9 Indeed it is We who have sent down the reminder, and indeed it is We who will preserve it.
as if to say, "do not worry, Allah takes care of it", then address others by basing the whole argument in the form of challenges.
The contradictions to find
4:82 Do they not reflect on the Qur'an? If it was from any other than God they would have found in it many a discrepancy.
and reproducibility:
2:23 And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.
10:38 Or do they say: "He has invented it!" Say: "Then bring a chapter like it, and call on whom you can besides God if you are truthful."
11:13 Or do they say: "He has invented it!" Say: "Then bring ten invented chapters like it, and call on whom you can besides God if you are truthful."
Nowhere does the Quran recommend other methods to prove its authenticity. Neither excavations, nor the story of his compilation, nor anything else. What an intellectual challenge.
This article is extracted from the site nawat
https://translate.googleusercontent.com/translate_c?depth=1&hl=fr&prev=search&rurl=translate.google.com&sl=en&sp=nmt4&u=https://nawaat.org/portail/author/dukhani/&xid=17259,15700023,15700186,15700190,15700256,15700259,15700262,15700265,15700271,15700283&usg=ALkJrhgIzJzICVo0uzBiT84Wee-eKSZN1w