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Theme Changer

 Topic: My Ordeal With The Quran - Actual Translation

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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #30 - September 07, 2010, 02:51 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    6. Likewise read the following bewildering verse, and read it again and again and tell me if you understand anything

    "Say: He who is in the heavens and the earth does not know the unseen, except Allah, and they don't know when they shall be raised. Nay, but does their knowledge reach to the Hereafter? Nay, they are in doubt about it. Nay, they are blind to it" (27:65-66)

    Is there even an atom's weight of eloquence in that verse? Can speech get any more confused, convoluted, weak, and garbled than this? By my life it is Miraculousness due to lack of Miraculousness!!

    I don't deny that this verse and its like amongst the baffling verses, must have a meaning, but its meaning remains hidden in the mind of its author. For the words as they stand are not able to uncover it, due to it's weakness, confusion, and convolutedness. As a consequence is it's inability to clearly express what was intended. This is what has left the door open for the waffle, nonsense and fabrications of the exegetes.

    This not eloquence nor is it miraculousness. What we have in front of us is shameful weakness. Where is the wondrous fluency that we find with al-Jahiz? Where is the eloquent, fluid command of the Arabic language that is present in a non-Arab writer like Ibn Muqaffa' who never once claimed that it was revealed from the presence of an All-Wise, All-Knowing? To the extent that the meaning remains obscure, can we measure deficiency, while by the extent of its lucidity can we measure its eloquence.

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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #31 - September 08, 2010, 02:13 PM


    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    7. "And when Musa said to his servant: I will not cease until I reach the point where the two seas meet or I will go on for ages. So when they reached the point where the two met, they forgot their fish, and it took its way through the sea freely. So when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey. He said: Did you see when we took refuge on the rock, and no-one made me forget it except Shaytan, to mention it. And it took its way into the sea wonderously." (18:60-63)

    They say that the speech of Allah does not contain anything superfluous. That the words are in exact proportion to the meanings - without surplus nor deficiency! OK, yet this verse contains a surplus that creates a glaring imperfection. In my opinion this is not just surplus but gross redundancy, as occurs in many verses of the Qur'an. The sentence; "no-one made me forget it except Shaytan", is quite sufficient to lead one to the sought after meaning. So what is the 'profound' wisdom in adding "to mention it"? And if the Qur'an is so eager to include; "to mention it" what is the point of the pronoun in; "made me forget it"? It should have said; "and no-one made me forget it except Shaytan", or; "and no-one made me forget to mention it, except Shaytan." However combining the two together creates a discord that the tongue has to polish out, for sensitivity to it has died.


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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #32 - September 10, 2010, 05:13 PM


    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    8. "And He has made subservient to you what is in the heavens and what is in the earth altogether, from him. Indeed in that are signs for a people who reflect." (45:13)

    I can't see that the words; "from him" have any meaning or serve any purpose. It is redundancy on top of redundancy and there is nothing more for the masters of eloquence to do other than to make "Redundancy" a chapter amongst the chapters of eloquence. Perhaps it is the tail end of another verse that has been abrogated but the scribe left it there by mistake and so it has crept into the text without it occurring to anyone to question it. It may be due to a wisdom that only Allah knows! And here enters the well known sophistry and chicanery to bring it out from the wilderness of meaninglessness and bestowing upon it - falsly and erroneously - full meaning. Rescuing it from it's affliction even though this meaning is completely meaningless.

    So they say: "He has made subservient to you... altogether, from him" means; "He has made it subservient... in a state of being, from himself Most High!" So then it's denotive of state. Yet no-one asks himself; what is the reason for this circumstantial clause? Is there a deception more devious than this sophistry (claiming it means): "in a state of being, from himself", oh professors of sophism, instead of simply removing and deleting it from the text? But who dares to do that?


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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #33 - September 10, 2010, 08:38 PM


    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    9. "And those who disbelieve are driven to Hell in troops, till when they reach it, its gates open, and its warders say to them: Did there not come to you messengers from amongst you, reciting to you the revelations of your Lord and warning you of the meeting of this your Day? they say: Yea, verily. But the word of doom of disbelievers is fulfilled. It is said: Enter ye the gates of Hell, to dwell forever in it. How terrible is the journey's end of the arrogant."

    "And those who keep their duty to their Lord are driven unto the Garden in troops, till when they reach it, and its gates open, and its warders say to them: Peace be unto you! You have done well, so enter it forever. They say: Praise be to Allah, Who hath fulfilled to us His promise and has made us inherit the land, so we may dwell in the Garden where we will! How excellent is the reward of the workers."

    "And you will see the angels thronging round the Throne, hymning the praises of their Lord. And judgment shall be given between them in truth and it will be said: Praise be to Allah, the Lord of the Worlds!"

    (39:71-75)

    These verses should be - in my opinion - amongst the splendid verses if it wasn't for two flaws that spoil their beauty, like a young woman of dazzling beauty with hair growth on her lip and chin. But again the constant repetition of these verses on the tongues has hidden these flaws as make-up hides the blemishes of a beautiful woman.

    There is an imbalance between the verses that describe the unbelievers entering Hell and the God-fearing's entrance (to paradise). For as the unbelievers are driven to Hell and arrive at it, the gates open for them. Arriving leads to the gates opening. In other words there is a prepositive clause - arriving - which is immediately followed by the consequential clause. But that doesn't happen in the parallel verse of those who are God-fearing. For the verses that describe the their arrival are - at least on the surface - a collection of prepositive clauses without a following consequence clause, even though the consequence is understood by deduction. The consequential clause in the first verses is understood both in wording and deduction but as for the remaining verses the consequential clause is only understood by deduction.

    In other words the verse of the 'God-fearing' contains an extra Conjunctive "And" ( واو العطف ) that spoils the whole scene to the extent that one might think this verse has no conditional response to it. In the first verse the conditional response comes instantly: "till when they reach it, its gates open", while there is no conditional response in the second verse due to to the insertion of the Conjunctive Particle: ""till when they reach it, and its gates open". So how did this cumbersome "And" sneak in here? They say it is redundant, but it is a redundancy placed upon the people of Paradise who are eager to know their destiny! If you or I did such a thing it would be considered to be our inadequacy. But if the Qur'an does it, then it is Miraculousness. Poor me and you!!

    The second flaw in these verses is the verb "driven" which is used for herding cattle and cannot be applied to humans.* But just as donkeys, mules, cattle and such like are driven, so are humans in the Qur'an. But would that the matter just stopped there, however this incorrect term is applied equally to "those who disbelieve" and "the God-fearing". It is an equal treatment that is of extreme injustice and contains utter contempt for the "God-fearing". Isn't the reward for Goodness, Goodness? (ref to verse of Qur'an). Or is there in this affair a wisdom that is hidden from reason and the mind? It is as though the waffling exegetes sensed the ugliness of this equal treatment and what it contains of faultiness and injustice to the right of the God-fearing and so they patched up the second verse by adding the interpretation "gently". So they said (it means): "Those who disbelieve are driven 'violently' to Hell, in troops", while "Those who keep their duty
     to their Lord are driven 'gently' to Paradise, in troops," forgetting that 'herd driving' is 'herd driving', no matter whether it is done with violence or gently!

    *Had the verb "To Drive/Herd" not been used for both the believers and unbelievers, one might have been able to argue Allah used poetic license to highlight the rough handling of the unbelievers. However, the use of the same verb for the believers also, completely rules this out.


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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #34 - October 02, 2010, 07:22 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    10. "Say: Do you indeed disbelieve in Him Who created the earth in two days, and set up equals with Him? That is the Lord of the Worlds."

    "And He made in it mountains above it, and blessed it and measured therein its foods in four days, alike for those who ask."

    "Then turned He to the heaven when it was smoke, and said to it and to the earth: Come both of you, willingly or unwillingly. They said: We come, willingly."

    "Then He ordained them seven heavens in two days, and inspired in each heaven its mandate; and We adorned the lower heaven with lamps to guard. That is the measuring of the Mighty, the Knowing."

    (41:9-12)

    These verses like its predecessors combine ambiguity with weakness. More precisely its ambiguity stems from its weakness and contradicting other verses in the Qur'an. While the reverse could also be true (its weakness and contradictions stem from its ambiguity). For the lack of a clear image in the mind of the author creates confusion and distortion when trying to fathom its meaning, as it stumbles haphazardly this way and that. The meanings are scattered far from the words. The numbers (of days) conflict with the calculations (in other verses). Indeed the text has lost its way, to the extent that one could expect anything next. One cannot see anything other than jumps breaking up the flow and halting its course towards its goals.

    The like of this happens in this verse we are discussing and in other similar previous verses that suffer from fragmentation and dislocation.

    Everything the Qur'an relates in relation to the number of days in which Allah created the world, specifies the number as six days, apart from this verse. Just as all the verses connected to the number of days of creation in the Qur'an deal directly with the topic without superfluous or detracting material, except here. Ignoring the dislocation of this verse and its lack of connection to what is before and after it, as the Qur'an has got us accustomed to doing, it starts with a strange beginning. "Say: Do you..." Is this a question? Or a rhetorical expression of astonishment? Or is it an assertion of fact? Or what? Please enlighten me and I will be very grateful!

    Likewise these verses are an incongruity that combines disparate elements. An allusion to the polytheists who disbelieve that God created the Earth in two days, and who don't suffice with that but also set up partners to him. Then after that comes clarification that the one who created all of this is the Lord of the worlds. He then followed that by strengthening the Earth with the mountains and apportioning it's sustenance in four days.

    Thus the Earth alone required 6 days continuous work from  Him - Glorified is He - and it deserves such effort from Him - Most High is He - due to it's fundamental importance in the universe, as was the understanding of people in ancient times. Why not? Since it is the centre of the universe and it is its beating heart. As for the remainder of creation - they are trivial things: a sun, a moon and seven heavens decorated with a number of stars so that people can use them when traveling by land or sea. Exactly two days is quite enough for all that.

    Believe it or not the creation of the heavens only took two days. So long as it wasn't made of cardboard but from thin paper which is more than sufficient for the angels who don't have heavy, stomping feet like humans. They have gentle ethereal feet that they don't use for walking. Instead they have delicate wings that makes walking unnecessary, which reminds me of the verse of a French poet when describing his beloved:

    "By God how gentle are her feet - she walks upon the pasture without it knowing!"

    In conclusion, after completing the creation of the Earth in six days, Allah created the Seven Heavens in two days, then sprinkled the stars here and there in the lower heaven to make it look beautiful, without bothering with the other heavens it would appear, so they have to remain dark, since the heavens are the abode of the angels and they don't need lights because the angels have bodies made of light. Perhaps the stars of the lower heaven are made of wax and an indication of that is the short time it took to create the heavens.

    The verse then concludes all that with; "That is the measuring of the Mighty, the Knowing." So blessed be Allah the best of creators.

    The exegetes (Mufassirun) were confused when it came to understanding these verses that extended the number of days for the creation into eight days, and how to reconcile them with all the other verses that specified six days only. So they said indeed the four days in which Allah completed the creation of the Earth includes the first two days in which Allah created the Earth. A neat solution no doubt. But if that's correct then doesn't it show clearly and plainly the weakness of the Qur'an which could surely use wording that would be much clearer and eloquent, yet fell short of that and into weakness and ambiguity - especially since clarity is supposed to be an inseparable attribute of the Qur'an repeated over and over again on almost every page, "In a clear Arabic language"?!
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #35 - October 03, 2010, 01:58 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    11.

    "And We certainly sent Noah and Abraham, and gave to their offspring Prophethood and the Book and some of them were on right guidance, but many of them are transgressors."

    "Then in their footsteps We followed them up with Our messengers and We caused Jesus the son of Mary to follow on, and gave him the Gospel; and We placed in the hearts of those who followed him compassion and mercy. But monasticism they invented it. We didn't ordained it for them, except so as to seek Allah's pleasure. But they didn't observe it correctly. So We gave those who believe, their reward, but many of them are transgressors."

    (57:26-27)

    It is not possible for anyone who delves into the confusing verses of the Qur'an, to pass by the last verse safely.  For one does not know whether monasticism is an invention of the Christians or whether Allah decreed it for them and ordered them to do it? Strangely the Qur'an combines both contradictory positions and confirms the two opposing views. So how can its meaning make any sense? How can they have both invented it and Allah decreed it for them?

    Since the exegetes (mufassirun) are able to turn things on their head and do anything they like without anyone speaking a single word of criticism. They doubt themselves without ever daring to doubt the verse; "Its knowledge is with my Lord. My Lord never errs nor is He unmindful."

    To give it a modicum of logic they said in explanation: "We didn't ordained it for them, except so as to seek Allah's pleasure." one must add an inferred sentence like this: ""We didn't ordained it for them, BUT THEY DID IT except so as to seek Allah's pleasure." They gave it meaning when it didn't have meaning. But would that they hadn't because no-one is convinced by this meaning, for "Can the perfume seller be of any use to that which time has made go off?"* And since when was confusion amongst the signs of miraculousness?



    * "Can the perfume seller be of any use to that which time has made go off?" ( هل يُصلِح العطار ما افسد الدهر ) is an Arabic saying applied to things we cannot change no matter how hard we try.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #36 - October 04, 2010, 09:26 PM

    (latest from Hassan)

    Chapter 4 - The Miraculous Nature of the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    12. It's as though this confusion is not enough. As though weakness is an important requirement of eloquence. For that reason Divine Wisdom demanded - as a fitna to the disbelievers - that this weakness should be followed by more weakness to increase the confusion of the Qur'an only a single verse after the previous ones:

    "Oh you who believe! Fear Allah, and believe in His Messenger, and He will give you two portions of His mercy, and make for you a light with which you can walk, and forgive you, and Allah is Forgiving, Merciful."

    "So that the People of the Book wont know that they have no power over anything of the bounty of Allah and that the bounty of Allah is in the hand of Allah - he gives it to who he wills - and Allah is the possessor of abundant grace."

    (57:28-29)

    This verse contains two perplexing riddles and I don't know which one is greater than the other. Placing the Mufassirun in an unenviable position. It appears that the Qur'an takes great pleasure in driving these poor creatures to despair, leaving them unable to do anything other than waffle.

    The first riddle is this bewildering لئلّا (so that not...) which here has taken on the quality of quicksilver, leaving you unable to find any meaning or purpose to it. What makes this riddle even worse for the Mufassirun is that it hardly empties it's load in their minds, seizing them by the collars, when it is followed a second puzzle even more perplexing (The second error is the incorrect case ending on the verb يقدرون it should be يقدروا ). As though it is the earthquake followed by another, such the Qur'an speaks of in Surah al-Nazi'at, ("The day on which the quaking shall quake, followed by another." (79: 6-7) ) "hearts that day shall palpitate" and all of it is amongst the signs of the Last Hour and I seek refuge with God. May God save us from its horrors!

    How wretched are these patient Mufassirun and how arduous are their burdens and tasks that have been flung onto their shoulders! Never did one word of complaint issue from them. Never did they grumble or object. They fearlessly stepped forward and dived into the depths of the sea to gather the word of God and comprehend - according to the limit of human capacity - the dimensions and the objectives which it contains and each diver came back with new pearls better than their colleagues.

    Indeed the meaning of the last verse is plain on condition that you don't take any notice of the phrasing that burdens it and takes away it's meaning. For the negative particle لئلّا (so that not...) is a superfluous particle that has no meaning to it here. Nay, it is misleading and harms the verse enormously and turns it into puzzles and riddles, even though the intended meaning is very simple.

    Just as having the "Nun" ( نون ) (denoting the nominative case ending) on the present tense verb يقدرون (they are able/have power) despite it being in the accusative (because of ألّا which is أنْ plus لا which means the verb that follows must be in the accusative, i.e. it should be يقدروا not يقدرون ) is another misleading error.

    The Qur'an is simply saying: "So that the People of the Book know that they have no power at all over the bounty of God." But superfluous phrasing has burdened it heavily to the extent that it has robbed it of what remains of meaning. Who knows, maybe superfluous phrasing is amongst the signs of miraculousness. So whenever you over-do superfluous phrasing you are increasing the miraculousness. But only the few can be so skilled in superfluous phrasing.

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  • Re: My Ordeal With The Quran - Actual Translation
     Reply #37 - October 06, 2010, 10:10 PM

    Chapter 4 - The Miraculous Nature of the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    13. Nun. I swear by the pen and what they write,

    You are not, by the grace of your Lord, mad.

    Verily for you is a reward unfailing.

    Indeed you are of a tremendous nature.

    Soon you will see, and they will see,

    With which of you is the mad one.

    (68: 1-6)

    These verses contain a simple straightforward meaning, the narrative of which, flows gently through it beautifully, but is disgracefully disturbed in the final verse, for a wisdom that only Allah knows. The Qur'an insists - as usual in similar instances, leaving me standing totally perplexed in front of it - on destroying what it has built up and undermining what it has accomplished, according to the principle of "God only raises something to bring it down"* That is what this inauspicious preposition بَ ("Ba" - by/with) has done here (in the sentence) "By/With which of you is the mad one." ( بأيّكم المفتون ) even though the deaf, dumb and blind deny there is any redundancy in the speech of Allah. For indeed this preposition is redundant, like it or not. That is if the meaning of the verse is; soon you will see, and they will see, "Which of you is the mad one."

    If the use of the preposition بَ ("Ba") here, is not redundant, then we have another problem and that is the word "Mad" ( مفتون ) since it is a word that has no meaning here. The correct word should be (the verbal noun) "Madness" ( فتون ) (i.e. you can say: "Which of you is the mad one" but if you use the preposition بَ ("By/With") then you have to say: Which of you is by/with madness".) Is the madness with you, Oh Muhammad or with them? The fact is that the Mufassirun who put forward this view have corrected "The speech of Allah," even though they think they are merely explaining it. If not then it has no meaning.

    Regardless of whether we adopt this explanation or that, i.e. whether we consider the preposition "by/with" redundant or consider 'Mad' to mean 'Madness', indeed the verse in it's original form is defective and weak, lacking proper meaning. That is as long as there is not some hidden purpose to it.


    * Reference to the hadith:

    كانت ناقة لرسول الله صلى الله عليه وسلم تسمى العضباء وكانت لا تسبق فجاء أعرابي على قعود له فسبقها فاشتد ذلك على المسلمين وقالوا سبقت العضباء فقال رسول الله صلى الله عليه وسلم إن حقا على الله أن لا يرفع شيئا من الدنيا إلا وضعه


    "The Prophet had a she camel called al-Adba which could not be beaten (in a race). Once a bedouin came on a young camel of his and beat it. The Muslims became very distressed about that and said: "It beat al-Adba!" So the Prophet said, "It is Allah's right/law that He only raises something in the world to bring it down."
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #38 - October 06, 2010, 10:11 PM

    Chapter 4 - The Miraculous Nature of the Qurʾān (cont...)

    Part 8 - Weakness of the Qurʾān (cont...)

    14. Here's another correction to the speech of God that the waffling prattlers undertook, while thinking that they are merely explaining it, (70: 40-41):

    "But nay! I swear by the Lord of the Easts and the Wests that We are certainly able,"

    "to substitute better than they and We are not to be beaten."( وما نحن بمسبوقين )

    (The Mufassirun say:) It means; "and We are not unable to do that." ( وما نحن بعاجزين )

    So if the Qur'an meant that, then why did it miss the mark and choose another phrase that means something different, one that's inappropriate and has no relation to it in any way? Why didn't it say "and We are not unable to do that."? Isn't that more eloquent and clear oh masters of eloquence? The truth is that the Mufassirun had no choice other than to use this word to rescue the verse. What a predicament! And how plentiful are these predicaments that the Qur'an places them in. That's if there isn't some 'profound wisdom' behind it, hidden from the Ancients and the Moderns, that the Lord of the Worlds has kept to himself.

    Is this truly the word of God? Is this what Man and Jinn were challenged to bring the like of?!! If the Qur'an was composed entirely of masterpieces it wouldn't be so bad, but the masterpieces are like broken links strewn in open space or oases dotted about a vast desert that has no beginning nor end.

    Furthermore, even if the Qur'an had been composed entirely of masterpieces the challenge still has no meaning, since masterpieces cannot be imitated. One can only bring literature that is better, worse or of a similar level, but it is impossible to bring the same as it. So what about if these masterpieces are like these that adorn the Qur'an? Indeed the work of Ibn Muqaffa' and al-Jahiz and Abu Hayyan al-Tawhidi (60) are on a higher level of quality and excellence - so can anyone bring the same as it? Especially if we remember that we don't find in the speech of any of these the level of confusion, dislocation, weakness and ambiguity that we find in the Qur'an?


    60. I was going to mention "al-Ma'arri" if he hadn't been ambiguous like the Qur'an, though he remains on a unique level of excellence and flawlessness.

    ******
    ( This completes Part 8. Next is Part 9 "Contradiction is the Distinguishing Feature of the Qurʾān" )
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #39 - October 06, 2010, 10:12 PM

    Chapter 4 - The Miraculous Nature of the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (Aziz please note you will need to edit the title listed in the contents.)

    Would that the issues with the Qur'an went no further than the maladies we've mentioned, but there are other maladies even more serious. Perhaps the most important of these are the blatant contradictions. Yes, indeed the Qur'an is full of a variety of contradictions that it is not possible to keep quiet about it. Indeed contradiction is a prominent feature of the Qur'an.

    Below are some verses that combine ambiguity with contraction:

    1. "The month of Ramadan, in which the Qur'an was revealed." (2:185) But it is well known that the Qur'an came down piecemeal, spread out in installments and at different times and not as a single entity.* So what is the meaning of the Qur'an being revealed in Ramadan, then? There is no solution to this contradiction except through a fairy tale. So the Qur'an was first on the "Preserved Tablet" (which came down as a whole in Ramadan) and from the "Preserved Tablet" it came down piecemeal to the lower heaven. Thus the problem is solved with a stroke of the pen.

    2. But on which day in Ramadan did the Qur'an come down? "Indeed we revealed it on the Night of Power." (1:97) As though the initial ambiguity is not enough and so it is followed it with more ambiguity intensifying the ambiguity and mystery. So it specified the coming down of the Qur'an as being in the "Night of Power" which is itself a collection of fairy tales:

    "And what will tell you what is the Night of Power? The Night of Power is better than a thousand nights. In it come down the angels and the spirit with the permission of their Lord with every decree. Peace it is until the break of day." (97:5-6)

    Did you understand anything? So the ambiguity of the Qur'an cannot be understood by the believer except with more ambiguity! Can you blame the Mufassirun after that if they don't find any way to remove this ambiguity except through fairy tales? For in them is the escape from every ambiguity!! And how many stories have been related about the "Night of Power" and how many victories has God accomplished for his beloved servants during the "Night of Power"!!


    *For a Qur'anic reference contradicting the assertion that the Qur'an was sent down as a single entity, see verse 32 of Sura al-Furqan (25):

    وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا

    "Those who reject Faith say: Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually." (25:32)
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #40 - October 07, 2010, 06:47 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    3. Wherever you may be, death will find you out, even if you are in lofty towers. If some good befalls them, they say, 'this is from Allah,' but if evil befalls them, they say, 'this is from you'  Say: All things are from Allah. But what is the matter with these people that they hardly understand speech?

    Whatever good befalls you is from Allah, but whatever evil happens to you is from yourself and We have sent you as a messenger to the people. And enough is Allah for a witness.

    (4: 78-79)

    The contradictory verses of the Qur'an are usually spread far apart. Dotted here and there with a great deal of distance separating them. Except in a few cases as in the two previous verses, where the second verse comes straight away to contradict the first, before it's echo has faded from the ear. Hardly has the first verse finished confirming that good and evil are both from Allah when the second verse immediately follows it to confirm the opposite, that only good comes from Allah, while evil comes from man!!
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #41 - October 07, 2010, 08:51 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    4. The following two verses are in a similar vein to the previous two:

    The idolaters will say: Had Allah willed, we would not have ascribed partners to him, nor would our fathers have, nor would we have forbidden anything. Likewise did those before them tell such lies till they tasted our punishment. Say: Have you any information that you can bring forth for us? Lo! You only follow conjecture and you only tell lies.

    Say: With Allah's is the conclusive argument. If it had been His will, He could have certainly guided you all."

    (6: 148-149)

    Yes, we have a thousand and one pieces of information and all of them are based on many verses such as the last two, and those before it and many others, for they are all a jumble of contradictions, embracing all that's been said, is said and will be said regarding sayings about Predestination and Freewill until the day of Judgment. Furthermore what is the meaning of accusing them of 'only following conjecture', in fact worse than that, accusing them of lying?

    So is relying on the four previous verses and many others, conjecture, nay and lying? Is this reasonable? And amazingly the verse concludes by confirming that which it negated at the beginning: "Had Allah willed, we would not have ascribed partners to him... Likewise did those before them tell such lies..." and this is what it is blaming them for!!
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #42 - October 08, 2010, 03:47 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    5. And the idolaters say; Had Allah willed, we would not have worshipped anything beside Him, we nor our fathers, nor would we have forbidden anything without Him. Thus did those before them do..."

    (16:35)

    So is their saying; "Had Allah willed, we would not have ascribed partners to him," (and) "Had Allah willed, we would not have worshipped anything beside Him," conjecture? Nay, lying? In fact what they are saying is the truth, its perfectly sound and reasonable. More than that it is supported by the Qur'an itself, whose utterances on this topic are no more than a cocktail of contradictions that don't settle on one single viewpoint and which has wearied and sapped the energy of the Mufassirun on nonsense that contains no benefit.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #43 - October 08, 2010, 08:30 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    6. The Jews are the chosen people of God according to the text of the Qur'an:

    "Oh Children of Israel! Remember my favour which I bestowed upon you, and that I favoured you over all other peoples." (2: 47 & 122)

    On the contrary! The Jews are not Gods chosen people, but are just like the rest of humans beings:

    "Say: Oh you who are Jews! If you claim that you are favoured of Allah to the exclusion of mankind, then long for death if you are truthful." (62:6)

    "The Jews and the Christians say we are the children of God and his beloved ones. Say: Then why does he punish you for your sins? Nay! You are ordinary human beings like those he created. He forgives whoever he wants and punishes whoever he wants and to God belongs the dominion of the heavens and earth and all that is between them and to him is the end." (5:18)

    And God will give his servants mastery over them until the Day of Judgment:

    "And when your Lord announced that He would certainly send against them until the Day of Judgment, those who would subject them to severe torment. Your Lord is swift in retribution, and is indeed Oft-forgiving, Most Merciful." (7:167)

    Despite this they will be elevated over the earth after spreading corruption in it twice! I don't understand why that was limited to twice only when their lives have all been corruption and spreading mischief!

    "And We decreed for the Children of Israel in the Book: You will indeed spread corruption in the earth twice, and you will certainly be elevated with mighty elevation."

    (17:4)
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #44 - October 09, 2010, 01:55 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    7. "Eternity" ( الخلود ) in the Qur'an is of three types - each one contradicting the other:

    Eternity that is unlimited and unending. Eternity that is limited to last as long as the Heavens and Earth do. Eternity that is limited to whatever Allah wants it to be. So which of these types should we take seriously?

    As for Eternity that is unlimited, he said:

    "Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them for ever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement." (5:119)

    Then there is the type of eternity that is limited to last as long as the Heavens and Earth do, which is the strangest one because there will not be any heavens or earth (at the time of Judgment) as they will be rolled up with advent of the Day of Judgment and they will disappear and not return. "The day we shall roll up the Heavens like a scroll rolled up for books..." (21:104) (i.e. So how can Allah send people on the Day of Judgment, to stay in a place 'for as long as the Heavens and Earth exist', when they already don't exist??!!)

    Following it is the Eternity that is restricted to the Will of Allah. By using this phrase, Allah has not specified anything. One could say he has completely undermined the whole concept of eternity and washed his hands of it as he did with his 'chosen people':

    "So as for those who will be wretched they will be in the Fire; sighing and wailing will be their portion therein, forever in it as long as the heavens and the earth endure except as your Lord pleases, surely your Lord is the mighty doer of what He intends."

    (11:106-107)

    Oddly the 2nd and 3rd types are mentioned together in a single verse. If it is correct (the 2nd & 3rd definitions of eternity,) then this is to the benefit of "the wretched", since it sets a limit to their suffering.

    "But as for those those who are blessed, they shall be in the Garden - forever in it, as long as the heavens and the earth endure except as your Lord pleases, a gift without break." (11:108)

    If this is correct then it is not to the benefit of "those who are blessed" because it makes "those who are wretched" better than them, since refraining from giving the wretched what was decreed and removing the punishment is more sweet than a period of pleasure that had been ordained as being forever, but is then cut unexpectedly because it is tied to an arbitrary will that has no consistency nor continuity. But He is not to be questioned about what he does! Indeed this - by my life - more intensely stings the soul and causes it more pain than anything the wretched may suffer in the punishment of Jahannam. Where is the fairness in that?
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #45 - October 09, 2010, 07:40 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    8. "Indeed those who don't believe in the signs of Allah, Allah will not guide them and they shall have a painful torment." (16:104)

    Is this true? Nay! Is this reasonable? What is this astounding generalization? What is this absolute judgment that cannot be justified by logic nor reality? What about those who believed in the signs of Allah after being amongst those who didn't believe? Who guided them? Shaytan? Did they emerge from their mothers wombs as believers? Doesn't this verse contradict the many other verses that cannot be counted, where Allah guides people to belief?*

    *i.e. 2:198: "and remember Him for He guided you when before you were of the misguided"
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #46 - October 09, 2010, 10:42 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    9. "They make it a favour on you that they have accepted Islam. Say: Do not bestow on me your acceptance of Islam. Nay! It is Allah who has bestowed upon you the favour, that He has guided you to Faith, if you are truthful" (49:17)

    "And hold fast to the rope of Allah, all together, and do not be divided and remember Allah's favour on you when you were enemies and He joined your hearts, so that by His Grace, you became brothers; and you were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you that you may be guided." (3:103)

    How truly amazing are these verses (like that mentioned in point 8 above,) that declare that those who disbelieve, and the polytheists, and the transgressors, and the astray and the misguiders at the time that Islam appeared, will not be guided, even though the majority of those who entered it were disbelievers before, or transgressors, or astray. So who guided them then after they were not of the guided? Didn't Allah say repeatedly that He is the one who bestowed upon them faith and guided them to the straight path?

    The strange thing is that these verses are repeated many times in the Qur'an until one imagines that it is the result of outburst and emotion rather than the result of deep thought and reflection.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #47 - October 10, 2010, 11:11 AM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    10. "Whoever God guides, then he will be guided while whoever He misguides, then he will never find helpers other than him. And we shall gather them on the day of judgment upon their faces, blind, dumb and deaf. Their abode will be Jahannam. Every time it abates We shall increase the fierceness of the Fire."

    (17:97)

    If that is true (that they will be made deaf, dumb and blind) then what is the meaning of other verses where the inhabitants of Hell talk to each other, blaming and reproaching one another for following the other:

    "When those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them.

    "And those who were but followers will say: If we had another chance, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them. And they will never get out from the Fire."* (2:166-167)

    Would that I knew how the previous verse can call them blind, dumb and deaf? Yet they have sharper vision, a more eloquent tongue and keener hearing than you or I. Indeed despite what they are experiencing of the punishment of Hell and the terrors of the blazing fire, they are able to see the people of Paradise and what they are experiencing of bliss and ask them - in clear Arabic language - to give them some of the water or food God has provided them with:

    "And the people of Hell will call out to the people of Paradise to  "Pour down to us water or anything that Allah has provided for your sustenance." They will say: "Allah has forbidden them to the disbelievers." (7:50)

    They will also confess to their sins and call upon God to return them to life on earth so that they can be good - but in vain:

    The Fire will burn their faces so that they are grimacing in agony.

    "Were not My revelations recited unto you, but you denied them?"

    They will say: "Oh Lord! Our misfortune overwhelmed us, and we became a people astray!"

    "Oh Lord! bring us out of this: if ever we go back (to disbelief), then surely we are wrong-doers!"

    He will say: "Get back in it, and don't talk to me!"

    (23:104-108)

    This is just a few of the many verses that show they are no less able to see, speak and hear as we are. You can see that according to the Qur'an itself, they remain in Hell with all their senses and consciousness, not losing any of it at all. So where does this leave the claim that they will be made blind, dumb and deaf?




    * "And they will never get out from the Fire" - It's worth pointing out that this also contradicts the verse quoted earlier suggesting they will get out from the Fire!
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #48 - October 10, 2010, 04:09 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    11. Believe it or not Allah took the Children of Israel out of Egypt and also made them inherit Egypt and it's bounties and treasures:

    "We sent revelation to Moses, saying: Take away My slaves by night, for ye will be pursued."

    "So Pharaoh sent heralds to the Cities,"

    "(Saying): These (Israelites) are but a small band,"

    "And most surely they have angered us."

    "But we are a multitude amply fore-warned."

    "Thus did We take them out from gardens and watersprings,"

    "And Treasures, and every kind of honourable position,"

    "Thus it was and We made the Children of Israel inherit it.

    (26:52-59)


    No comment. For not commenting is more eloquent in this case.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #49 - October 10, 2010, 05:27 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    12. "Surely We have sent you with the truth as a bearer of good news and a warner and there is no people/nation ( أمة ) but a warner has gone among them."

    (35:24)

    But this verse contradicts:

    "If We willed, We could have sent a warner to every village ( قرية ) .

    (25:51)

    The words: People/Nation ( أمة ), Town ( مدينة ) and Village ( قرية ) have the same meaning in the Qur'an. They mean a sedentary group that resides in a particular place where it seeks it's living and needs. Nay, they are also applied to transient groups that are non-sedentary: "And when he came to the water of Midian he found there a group ( أمة ) of men getting some water." (28:23) They also have other meanings in the Qur'an that don't concern us here.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #50 - October 10, 2010, 06:28 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    13. Would you like more contradictions of the the Qur'an? Below is a contradiction related to the story of Yunus: Did Allah cast him onto the shore or did he not cast him? The Qur'an has two contradictory views on the matter one confirming it and one negating it:

    "Indeed Jonah was one of the messengers,"

    "When he ran away to a ship completely laden,"

    "And then drew lots and was of those who are rejected."

    "And the fish swallowed him while he was blameworthy,"

    "Had he not been one of those who glorify (Allah)"

    "He would certainly have remained inside the Fish till the Day of Resurrection."

    "So We cast him onto the shore, while he was sick."

    (37:139-145)

    So Allah cast him onto the shore, then.

    No! He didn't cast him onto it!

    "So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in despair."

    "Had it not been that favour from his Lord had reached him he would indeed have been cast off onto the shore, in disgrace."

    (68:48-49)

    So there you have it! Allah's favour reached him, and if it had not then he would have cast him onto the shore!
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #51 - October 11, 2010, 01:40 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    14. When Allah chose Moses for his revelation after he left Madyan and with him his people he was called while at the blessed valley of Tuwa where he saw a fire burning but not getting burnt. So Allah ordered him to go to Pharaoh with his signs in the hope that he may be warned and fear God. So Moses had no choice but to respond to the order of his Lord. But he complained that his tongue was tied and he couldn't speak clearly and he asked Allah to cure him of it and to open his breast and make his affairs easy, so Allah responded to his prayer:

    "Go thou to Pharaoh, for he has indeed transgressed all bounds."

    "(Moses) said: "O my Lord! expand me my breast,"

    "Ease my task for me,"

    "And remove the impediment from my speech,"

    "So they may understand what I say..."

    "...(Allah) said: "Granted is thy prayer, O Moses!"

    (20 : 24-28... & 36)

    Did Allah really grant his prayer or was he in the same state as before?

    It appears from the text that Allah granted his prayer immediately, since he said straightaway: "(Allah) said: "Granted is thy prayer, O Moses!"

    But this verse contradicts another verse that shows that Moses - despite the granting of his request - was still suffering difficulty in speaking that prevented him from clarity and Pharaoh found it difficult to understand what he was saying:

    "And Pharaoh proclaimed among his people, saying: "O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! see ye not then?"

    "Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly?

    (43:52)

    So he was still unable to express himself with clarity, then. He could not clearly or properly articulate in a way that is essential to make plain his intention and purpose of his mission to Pharaoh. So was Moses prayer really granted or not?
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #52 - October 11, 2010, 08:01 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    15. The Day of Judgement is the day of the greatest panic. It is the day of unbelievable anguish and terror!!

    On that day:

    "The guilty will be known by their markings and will be seized by their forelocks and their feet." (55:41)

    Let's ignore the fact that "seized" should be in the plural, (it should be  يؤخذون  and not  يؤخذ  ) since it refers to "The guilty" ( المجرمون )  a plural noun, but instead ask: Were they seized like that without being asked any questions? Is the fact that these people are known by their marks enough to pronounce judgment upon them? The matter is a little confusing for me, because in the Qur'an are verses that stipulate they will be asked questions, while others contradict that. For that reason I am confused and am unable to come to an unequivocal view on the matter:

    "So, by your Lord we will most certainly question them all about that which they used to do!" (15:92)

    "By Allah they will most certainly be questioned about that which they fabricated." (16:56)

    "If Allah had willed he could have made you as one nation, but he misguides who he wants and guides who he wants, and you will most certainly be questioned about what you used to do." (16:93)

    "And indeed it is a reminder for you and your people, and soon shall they be questioned." (43:44)

    But this categorical confirmation that they will be questioned turns into negation in other verses where those in question are shoved into Hell without questions or trial, relying instead on the fact that they are known by their markings. This knowledge - so it appears - is not in need of questions and answers or in other words; a fair trial! Such a thing would not enter to our weak human minds, but it appears that the angels are experts, entrusted and well-versed in knowing the signs of people, deserving of complete trust in such things. If not, then Allah would not have given them free reign to act independently as they wish. So there is no need to hold a trial with all their complications that never end and if Allah thought that there was any injustice in that towards his servants he wouldn't have allowed it. Have you forgotten His saying, Most High is He:

    "...and your Lord will not deal unjustly with anyone." (18:49)

    Allah is far above doing that!

    Remember my beautiful when I created you as a drop

    And don't forget my fashioning your figure within

    So entrust to me your affair and know that

    I make my own rules and do what I like.

    (Pious poetry)

    For that reason don't be afraid of the verses that negate asking people questions about what they did:

    "And the sinners will not be asked about their sins." (28:78)

    "When the heavens are split and becomes rosy red... On that day neither man nor jinni will be questioned of his sin." (55:37-39)

  • Re: My Ordeal With The Quran - Actual Translation
     Reply #53 - October 12, 2010, 06:05 PM

    Chapter 4  - The Miraculous Nature of  the Qurʾān (cont...)

    Part 9. Contradiction is a Prominent Feature of the Qurʾān. (cont...)

    16. I cannot conclude my discussion about contradictions of the Qur'an without mentioning a contradiction that is better described as 'the contradiction of contradictions'. The strange thing is that the Qur'an presents this contradiction as a witness and proof of the absolute power of Allah, saying:

    "This is the way/method of Allah that has happened before and you shall never find any change in the way/method of Allah." (33:62)

    And...

    "So do they not  see... you will never find any change to the way/method of Allah and you will never find any alteration to the way of Allah." (35:43)

    These verses contain two contradictions. An ordinary one that happens a lot, and a glaring one I call 'the contradiction of contradictions.'

    As for the ordinary contradiction, it is that these verses come in a narrative about the people who came in early times and how Allah sent down punishment upon the transgressors. But if the way/method of Allah with the people was to take swift retribution on them, or at least send down punishment upon them in this life, then why did he only do that in the past? While the transgressors who came after them - i.e. those who live in the full light of History, especially in this day and age when we can verify such events - live their lives immune from such instant retribution. Nay! They go around freely, perfectly happy and blissful?

    So if Allah actually means what he says in the Qur'an, then why did he stop doing things in this way/method when it came to the age of recorded history? Instead limiting himself to verbal threats? Or is this just sloppy speech that means everything and nothing in the well-known Arabic style that the Qur'an has burdened us with and sunk it's roots into? If not, then what is the particle "never/will not" ( لن ) in the previous verse referring to? "You will never find any change to the way/method of Allah."  So how did this way/method change from what it was in the past, despite this word "Never/Will not" which negates any change in the future?

    Some might say: Don't you see incurable diseases that the transgressors suffer from today, as well as severe crises and calamities the like of which have never been seen? Yes I see that, but it doesn't afflict all the transgressors, on the contrary it afflicts only a minority of them and many are wealthy and able to endure it and alleviate the full force of it upon them while those who can't are still only a tiny minority compared to the vast numbers of transgressors. That is the first problem. The second problem is that it doesn't strike only the transgressors as per the previous method of Allah. It strikes everyone indiscriminately  - those who obey Allah and his prophet - as well as those who transgress against them.*

    In that case then, the pleasure or anger of Allah has nothing to do with the calamities that afflict transgressors or the obedient followers. Not to mention that Allah appears to have double standards - one standard for the past and one for the present, even though all the verses of the Qur'an confirm that Allah's standard is always the same.

    All this comes under the heading of the usual sort of contradiction, if such an expression can be used. While on the other hand there is what I called, 'the contradiction of contradictions.' Here is the big calamity. For the proof of Ibrahim's prophethood was the fact he was not burnt by the fire the polytheists lit for him. The proof of the prophethood of Jesus was bringing the dead to life. If we throw combustible material on fire, what is the way/method of Allah: Is it to burn or not burn? If a person dies, what is the way/method of Allah: The doctor brings him back to life or stands there, hands tied? So the miracles (given as proof in the Qur'an) cannot in fact be true - according to the text of the Qur'an itself! "There is no change to the edicts of Allah" (10:64) So there can be no change to the laws of combustion that Ibrahim was excluded from, just as there can be no change to the laws of death that Jesus was excluded from.

    Have you forgotten the previous verses that support this: "Never will you find any change to the way/method of Allah," "Never will you find any adjustment to the way/method of Allah," and all the other similar verses?  And that these two miracles - lack of burning and bringing dead to life - only happened in the past and nothing like that happens now, so how can it be taken seriously when the past is like the present as water is to water, as Ibn Khaldun said (61). Nay we must treat it with the utmost caution, for that which is based upon lies is itself a lie, as is well known


    ___________________

    * It could even be argued that such calamities afflict the believers in Islam the most!

    (61) Al-Muqaddimah (The Prolegomena) 1/220.


    ***


    This completes Part 9. Next is Part 10. The Qurʾān and Science.
  • Re: My Ordeal With The Quran - Actual Translation
     Reply #54 - August 24, 2011, 07:59 PM

    4.10 The Qurʾān and Science

    It is impossible to talk about the negative aspects of the Koran without talking about its blatant scientific errors that make one's eyes pop out.

    1- The image of the universe in the Koran is that of the old mythological astronomy which was popular during the rapid decline of Greek sciences and philosophies and which was suffused with eastern hues and luminous concoction of pure imagination.

    Thus the earth is the centre of the universe and its stable base whose atop is seven heavens; each level is atop of the other and held by invisible beams. And it is, apparently, the case that the Koran has no idea about endless universes, nebulae, black holes and stardust. This is because the universe painted by the Koran is locked one and of loneliness and limitation: it is shined by the sun during the day, by the moon, stars and planets – which are dangling chandeliers – during the night.

    These heavens will be torn asunder in the Final Day when the angles will be all around it and the throne of God will be carried by eight of them [69: 17-18]. It appears that the throne is in the seventh heaven but when it gets split, eight of them will carry it. I do not know whether the number eight is correct or it is used here because it rhythms with the rest of the verses, for linguistic form and structure do get priority over meaning and semantics in the Koran, achieving grandiloquence.

    2- Fire was one of the four elements known by the Greek and in other old and eastern philosophies. It has its independent property: like water, air and earth/dust. So if Allah created man from dust, he also created the devil/shaytan and jinni from fire and he also created the angles from light. Actually, Allah himself is of light or, say, from light or the light of the lights [Allah is the light of the heaven and earth] chapter 24, verse 35

    3- It appears that from time to time, there must be held a divine meeting somewhere contiguous to earth. Maybe it is in the radius of the moon. I n the presence of Jibreel, peace be upon him, and in particular our Lord Azrael, peace be upon him, and some of the angels specialist in the affairs human beings to discuss their lives, livelihoods and their worship and the extent of their commitment to the things of their religion, and whom will be created this year and who will die, and goes to heaven, and rightfully will be tortured in hell.


    It appears that the guarding of these meetings were not thorough as to allow  devils to breach the security and attend it to find out what is happening and be able to inform the people of the earth of it. It also seems that they were able to steal some news, too, and this is called in the Koran ‘snatches’

    [ Lo! We have adorned the lowest heaven) the first heaven (with an ornament, the planets) He says: the first heaven is adorned with planets: (With security) He says: they are made safe (from every froward devil) from every tough, rebellious devil. They cannot listen) so that they do not listen (to the Highest Chiefs) to the speech of the angels, i.e. the guardian angels, regarding that which is communicated amongst them (for they are pelted from every side) they rise up to (Outcast) they are driven away from heaven and from listening to the angels, (and theirs is a perpetual torment) by means of the stars; and it is also said that this means: in the Fire; (Save him who snatcheth a fragment) save him who snatches a little of the words of the angels, (and there pursueth him a piercing flame) and is chased by a bright star which burns him. ] 37: 6-8

    The same meaning gets repeated in another verse :

    [(And verily in the heaven We have set mansions of the stars) by means of which people are guided in the darkness of the sea or land; it is also said that this means: castles, (and We have beautified it) the sky by means of the stars (for beholders) who look at it. (And We have guarded it from every outcast devil) from every accursed devil who is chased away by the stars to prevent them, i.e. the satans, from listening to the angels, (Save him who stealeth the hearing, and them doth a clear flame pursue) they are pursued by a bright, burning star.] 15: 16-18

    So in this a moral for us; because the intelligence services, no matter how through they are, will always be beneath the wanted level, even if they were the intelligence of the heaven!!

    There is nothing in these two verses about meteor(s) as it is scientifically known. Meteors, in them, are a piece of fire which serves the purpose of physically casting out devils and not burning them, because they do not get effected by fire and are created from it!

    4- The eavesdropping and spying mission of devils seems continuous but when the prophet Mohammed was sent, the devils were surprised that it was [filled with strong warders) angels (and meteors) preventing them from listening. (And we used to sit on places (high) therein) in heaven (to listen) before the advent of Muhammad (pbuh). (But he who listened now) after the advent of Muhammad (pbuh) (findeth a flame) a shining star (in wait for him) from the angels in order to prevent them from listening] 72: 8-9

    All of that was brought about after prophethood had been given to Mohammed and there was no spying thenceforth. Because security measures are heightened now after they were relaxed. And whoever listens from now on, meteors will chase him from all sides. It is very difficult, if not impossible, now after it hadn’t and this is what appears from the above verse, at least.

    5-  [(And Lot!) We sent Lot to his folk ((Remember) when he said unto his folk: Lo! ye commit lewdness) sodomy (such as no creature did before you) He said: no one before has ever committed your abominable act.] 29: 28

    Is this true? That homosexuality was the invention of the people of Lot only? In fact, homosexuality is one of the oldest human sexual practices, as old as humanity. It springs from the sexual instinct that is shared by human and animals alike. It exists amongst animals and even insects; how could the Koran absolutely negates this fact before the people of Lot? It is a mistake I did not think that the Koran would make.


    ------------------------------------
    To be continued ...
  • My Ordeal With The Quran - Actual Translation
     Reply #55 - July 15, 2014, 02:10 PM

    OK I'm hoping - bi'ithnillah  grin12 - to get back to translating this. I've started with redoing the bit wahabbist kindly did - not because there was anything wrong with it, but just to preserve the unity of style as all the other bits are done in my style.

    btw I love this book! Such a shame some Muslims are put off reading it just because the author is not known.

    4.10 The Qur’ān and Science

    One can’t talk about the negative aspects of the Qur’an without mentioning its glaring scientific errors that make one's eyes pop out.

    1. The image of the universe in the Qur’an is that of ancient cosmology popular during the declining periods of Greek science & philosophy, mixed with an eastern flavour and vivid mystic visions. Thus the earth is the centre of the universe and its stable base above which, are seven heavens; each level is above the other and held up by invisible pillars. The Qur’an appears to have no idea about a limitless universe that is full of galaxies, nebulae, black holes and cosmic dust. The universe of the Qur’an is closed, lonely and limited, lit up by the sun during the day, and by the moon, planets and stars – the dangling chandeliers that adorn the lower heaven – by night.

    This heaven (or heavens) will be torn asunder on the Day of Judgment “for it will be on that day frail, and the angels will be on its sides and eight will that Day, bear the Throne of thy Lord above them,” (69: 17-18). It appears that the throne is in the seventh heaven but when heaven splits, eight angels will have to take on the responsibility of carrying it. I don’t know whether the number (eight) is true or whether it’s used at the end of the verse because it suits the rhyme, for indeed, graphic outward appearance – if that’s the right expression – has an overpowering enchanting effect in the Qur’an, in fact it is one of the priorities for the sake of which meaning is sacrificed for form!

    2- Fire was considered one of the four elements in Greek philosophy and in many ancient eastern philosophies, which had its own independent property, just like water, air and earth. Likewise, light, (was also regarded as an element by some.) So whereas Allah created man from earth, he created the devil, jinn and shaytans from fire, and created the angles from light. Indeed, Allah himself is made from light or rather he is light; in fact he is the light of lights. “Allah is the light of the heavens and earth.” (24:35)

    3- It appears that from time to time a divine meeting is held somewhere on the fringes of earth, perhaps near the moon’s orbit. Attending it is Sayyiduna Jibreel, peace be upon him, and in particular Sayyiduna Azrael, peace be upon him, and some of the angels designated to matters concerning earth, in order to confer with each other on the affairs of humans, their livelihood, their worship and the extent of their commitment to the dictates of their religion, as well as who will be created this year and who will die, who goes to heaven, and who deserves torture.

    However it seems the security at these meetings is not as tight as it should be because it’s possible to give the guards the slip and attend the sessions. So the shayaateen sneak in to these gatherings to find out what’s going on in them and then inform the people of earth of it. It also seems that they are able to steal some of the information, and this is what the Qur’an calls “khatfah” (a snatch).

    “We have indeed adorned the lowest heaven with an adornment - the stars, and as a guard against every rebellious shaytaan, so they cannot listen to the Exalted Assembly, but are pelted from every side, driven off and for them is a perpetual torment. Except one who snatches a snatch and so is pursued by a piercing flame.” (37:6-10)

    This meaning is repeated in another verse:

    “And verily we have set mansions in the heaven, and beautified it for beholders. And guarded it from every outcast shaytaan. Save him who steals a hearing, and so is pursued by a clear flame.” (15:16-18)

    This a lesson for us on earth, because no matter how rigorous the intelligence services are, they will always fall short, even if they were intelligence services made in heaven!!

    These two verses seem to have no clue about meteors as is scientifically known. They are just a piece of fire intended for chasing devils away, casting them out and pursuing them - but not burning them, because the shayaateen are not affected by fire since they are made of fire!

    4- These spying missions on the heavenly meetings were on-going without interruption, but it seems that they stopped completely when the prophet was sent – peace be upon him – for indeed the shayaateen were surprised one day (saying):

    “We pried into the secrets of heaven; but found it filled with strong guards and flaming meteors. We used, indeed, to sit there in (hidden) places, to (steal) a hearing; but any who listen now will find a flaming fire waiting in ambush for him. And we know not whether harm is intended to those on earth, or whether their Lord intends guidance for them.” (72: 8-10)

    All of that was after sending the prophet. No more spying after today. Now the security is completely water-tight after previously having been somewhat lax. So whoever tries to listen from now on will be repelled by meteors from every side. Spying after today will be very difficult, if not impossible – at least according to the previous verse. (62)

    5 -  “And (remember) Lot, behold, he said to his people: ‘Ye do commit lewdness, such as no people in Creation (ever) committed before you.’” (29:28)

    Is this true? That homosexuality was purely the invention of the people of Lot? In fact, homosexuality is one of the oldest forms of sexual gratification - preceding humanity itself. It springs from the sexual instinct shared by human and animals alike. It is widespread amongst many types of animals and even insects. So how can the Qur’an completely deny this fact about humanity before Lot? It is a mistake I thought the Qur’an would be above making.

    (62) This important event that coincided with the birth of the prophet – peace be upon him - reminds me of another event that is no less important, namely the Christmas star that accompanied the birth of Jesus and led them to where his mother gave birth. It seems the births of important people is always accompanied by important events!!
  • My Ordeal With The Quran - Actual Translation
     Reply #56 - July 18, 2014, 09:58 PM

    6. Another scientific error that the Qur’an makes is its misunderstanding of ‘dead/barren land’ jumping from it to human death in order to prove the power of God over bringing the dead back to life just as he brings life to the earth after it’s death by sending down rain upon it:

    “And among his signs is that you see the earth barren, but when we send down on it water, it stirs and swells. Most surely he who gives it life is the giver of life to the dead, surely he has power over all things.” (41:39)

    This verse contains a substantial scientific error that’s difficult to perceive at first glance. It is the primitive and naïve conflation of metaphorical death and actual death. Mixing the two is either an intentional error or gross ignorance, there is no middle way. Barren ground is dead only in a metaphorical sense, but as for the death of a human being when his heart and brain cease, this is actual death from which there is no escape.

    I wonder how God in the Qur’an could consider one as synonymous with the other and treat them as the same thing? It is the height of absurdity. God isn’t the only one who can bring life to earth after it’s death. Actually you and I can also bring life to it without having to be gods. Its death is nothing more than a metaphorical death that shares nothing with actual death apart from the name.

    There are a variety of micro-organisms in the soil that help take nitrogen from the air and pass it into the earth so that dormant vegetation is able to take what it needs. In this way the soil is protected to ensure its fertility and maintain the carbon & nitrogen cycles. So the earth in this case is alive, active and dynamic and not dead. Despite this the Qur’an attributes literal death to it so it can use it as the premise on which to build its argument even though it doesn’t support the argument in any way at all!

    A conclusion built on a false premise, is false, no matter what. That is a basic rule of logic. One can’t blame the polytheists – these rebellious, arrogant minds that the Qur’an heaps all sorts of abuse on – for rejecting that which doesn’t make sense to them. So their reward is to be berated, denigrated, vilified and called all sorts of names;

    “Allah has sealed their hearts & hearing and over their eyes is a veil.” (2:7) For that reason they are; “Deaf, dumb, blind so they do not understand.” (2:171)

    Muslims say “Sadaqa Allahu al-Atheem” to these verses and take them very seriously, using them & similar verses as the premise for schools of thought on free will, predestination and free choice.  And they make very genuine and sober attempts to reconcile this maelstrom and pull it together. But it never occurred to any of them that these epithets are not intended to reflect an actual state but rather to express fury and rage at those dissenters, those deniers, may the curse of God be upon them all!!

    So let us return to what we were talking about, that whatever credit goes to God is not for bringing the earth to life after its death, but for reviving it from its dormant state and it is a reviving that you and I are no less able to do than he is – Most High is He. As for actual death, neither you nor I – nay! Not even He – can do anything about it!
  • My Ordeal With The Quran - Actual Translation
     Reply #57 - July 19, 2014, 10:18 PM

    7. “The number of months in the sight of Allah is twelve. Ordained by Him on the day He created the heavens and the earth. Of them, four are sacred, that is the right religion.” (9:36)

    Earth! How blessed are you! You are the focal point of the universe - it’s center & it’s foundation. God’s whole attention is focused on you. The configurations of the cosmos and the measures of time are all for your sake!! There is no time, apart from your time. No place, apart from your place and no firm foundation other than yours. Indeed the months are your months and the years are your years and existence itself has been fashioned because of you. Had it not been for the special care and attention your Lord has bestowed upon you over and above the rest of the universe, and had it not been for the fact you are the very heart of the vast cosmos, he would not have made your humans, his khalifah, nor fashioned them from your surface.

    And how blessed is man who has been cared for ever since his existence on this earth, by the watchful eye of the Merciful, who never neglects him for a moment and never sleeps. So rejoice & be jubilant, Oh Master of the Universe. You are in a safe haven and a fortified fortress that nothing can breach even if the whole world was to rally against you until the day of judgment. And whenever you see anything to the contrary, then it is just your flawed senses and the deceptions of Iblis, the cursed one. For indeed God has spoken the truth and your brother’s belly lies*, so do not be of the disputers!!




    *This is a reference to the following hadith: “ A man came to the prophet and said, ‘My brother has got loose motions. The Prophet said, Let him drink honey.” The man again (came) and said, ‘I made him drink (honey) but that made him worse.’ The Prophet said, ‘God has spoken the truth, and the stomach of your brother has told a lie.”
  • My Ordeal With The Quran - Actual Translation
     Reply #58 - July 22, 2014, 11:24 AM

    8. “Allah is He Who raised the skies/heavens without any pillars that you can see, then He mounted the Throne and He made the sun and the moon subservient. Each one runs its course for a term appointed. He regulates affairs, making clear the signs that you may be certain of meeting your Lord.” (13:2)

    There was a time when I – and many others - used to think that the sky was the roof of the world, and that above this roof were six other roofs - layers one above the other. That is what I learnt at home, and in the Qur’an, and mosque, and street and all those I would meet and gather with from amongst the old, young and infirm in the district. This traditional view of the sky was one of those generally accepted religious truths that the Qur’an, hadith and sayings of the pious predecessors conveyed.

    But after reading about modern astronomy in a magazine in the first instance and then in books in libraries at the time, I didn’t find any evidence of this view of the sky. Others did the same as me and thus the old myths began to fade and disappear from academic circles, but not from religious circles, whether Islamic, Christian or other religions. They still attempted to reconcile modern astronomy with their religious texts. While the ignorant masses clung to their favorite superstitions.

    With regard to Muslims, this view (of the sky/heaven) is revived every year with the story of “Al-Isra’ wal-Mi'raj” and the prophet’s ascension from one heaven to the one above it, in the company of Gabriel – peace be upon him.

    After travelling by night to Jerusalem on the back of “al-Buraq”(63) and his meeting all the prophets, he prayed two ‘rak’ats’ then he was taken up to the lowest heaven/sky. Gabriel was then questioned and it was said to him: “Who are you?” He replied: “Gabriel.” Then it was said: “And who is with you?” He said: “Muhammad.” It was said: “Has he been sent for?” He said: “He has been sent for.” So the door was opened for them, and lo he saw Adam who welcomed him and made Du’a for him to be well. Then he was taken up to the second heaven.

    Gabriel was then questioned and it was said to him: “Who are you?” He replied: “Gabriel.” Then it was said: “And who is with you?” He said: “Muhammad.” It was said: “Has he been sent for?” He said: “He has been sent for.” So the door was opened for them. And lo he saw the two cousins John & Jesus, who welcomed him and made Du’a for him to be well.

    Thus it continued until they reached the seventh heaven, meeting on the way Joseph in the third, Enoch in the fourth, Aaron in the fifth, Moses in the sixth and Abraham in the seventh leaning on al-Bayt al-Ma’mur (Allah’s House) which 70,000 angels enter every day, and never return! (Implying a new batch of 70,000 comes each day.)

    Then Gabriel took him to “Sidrat al-Muntaha” (The Lote Tree of the Utmost Boundary) whose leaves were like the ears of elephants and fruit like large earthenware pitchers but when it was covered by the order of God it changed so that no one can describe its beauty. Then God revealed to his servant what he revealed.

    This amazing image still looms large in my mind even though I left it behind decades ago. As for the ignorant masses, they lap up every word of this story as they listen to it recounted every year on 27th of Rajab.

    One of the strange things in this story is that none of the 40 or more angels in charge of the doors of heaven had heard of Prophet Muhammad despite the fact that on the day of his birth the heaven was full powerful guards and meteors and everywhere reverberated with his mention as we saw in the previous verse. They were all eagerly anticipating his arrival for a long time. But it appears the news of his mission didn’t reach everyone!!

    This is the view of the sky in the Qur’an no matter how hard the scholars of the Qur’an & hadith try to revise the meaning to make it more rational and plausible to suit the modern age.

    The sky/heaven in the Qur’an has seven layers:

    “Have they not seen that Allah created seven heavens one above another” (71:15)

    And the sky/heaven has been built and is a building:

    “And the sky/heaven we have built with might and it is we who make the vast extent.” (51:47)

    “And he who made the earth a couch and the sky a building/canopy” (2:22)

    And the sky/heaven is a roof that is protected from shayateen:

    “And we have made the sky/heaven a roof well guarded.” (21: 32)

    And from it (the sky/heaven) missiles are launched at the shayateen:

    “And we have adorned the lowest heaven with Lamps, and we have made them missiles to drive away the devils.” (67:5)

    And the sky/heaven will be rolled up like one rolls up scrolls of paper:

    “The Day that we roll up the heavens like a scroll for writings.” (21:104)

    And the heavens/sky can be sought and get full

    “We had sought the sky/heaven but had found it full of strong guards and meteors/flaming stars.” (72:Cool

    And the sky/heaven can be split and cracked open like any solid material that has been made or manufactured:

    “And the sky/heaven on that day shall be rent asunder for it will on that day be frail.” (37:55)

    And the sky/heaven has roads & paths:

    “By the Sky/Heaven with its numerous paths” (51:7)

    And the sky is decorated with lamps:

    “He ordained them seven heavens in two days and assigned to each heaven its duty and we decorated the lower heaven/sky with lamps and guards” (41:12)

    And the sky will be stripped off its places like skin stripped off a sheep:

    “And when the sky/heaven is torn off” (81:11)

    And near the end of the world the sky/heaven will move in a violent circular motion:

    “On the Day the sky/heaven will sway with circular motion.” (52:9)

    “On the day the earth will be changed to a different earth, and so will be the heavens/skies” (14:48)

    In preparation of a new creation:

    “As we began the first creation, we shall repeat it – a binding promise.” (21:104)

    And the heaven/sky has doors that open and lock according to requirements:

    “And the heaven/sky shall be opened for they shall be doors.” (78:19)

    And the heaven/sky - like any building – is built upon pillars, but these pillars are invisible:

    “Allah it is who raised the heavens/skies without pillars you can see.” (13:2)

    And the heavens/skies are seven strong solid entities:

    “And we built above you seven strong ones” (78:12)

    And they are layered one upon another in perfect beauty and harmony:

    “He who has created the seven heavens in layers. You shall not see any flaw in the creation of the Merciful. Look again, can you see any faults?” (67:3)

    This is a summary of the image of the sky/heaven in the Qur’an. So where is this image in relation to what the modern science of astronomy teaches us? It is an ancient mythological image that stems from the popular religious imagination and esoteric spiritual visions of the time, while the modern scientific image stems from telescopes, astronomical observatories, space probes, satellites and rovers. Despite this, the leading modern Qur’anic scholars seek to reconcile the two images so that they can make the ancient image read like the modern image and so that they can reveal in the Qur’an all the achievements and advances that modern astronomy has made in recent years.



    ______________________________

    63. A creature that the prophet rode on the night of al-Mi’raj. It could place its hooves at the farthest boundary of its gaze.
  • My Ordeal With The Quran - Actual Translation
     Reply #59 - July 22, 2014, 11:38 PM

    9. The Theory of Relativity can be found in the Qur’an and Atomic Theory was first discovered by the Qur’an and Quantum Mechanics was taken from the Qur’an and I don’t know, but I think black holes were alluded to by the Qur’an. But where is the sky of the Qur’an in all of this? There is nothing in the science of modern astronomy about roofs or doors or scrolls, or strips, or layers or pillars and no evidence in it about that holy number: Seven!

    10. Perhaps one of the most bizarre of these claims is the theory of the “Expanding Universe” which modern scholars have discovered in the Qur’an, and who infer this from his saying:

    “And the sky/heaven we have built with might and it is we who make the vast extent.” (51:47)

    They make a great song and dance about this verse being the definitive proof for the miraculous nature of the Qur’an. It might be possible to read this verse in a way that agrees with this modern theory if only the Qur’an had any semblance of a scientific tone that would permit such a reading. If only the view of the sky presented in the Qur’an was a scientific, enlightened, dynamic, open, and infinite view of the cosmos. In other words if only it wasn’t a rigid, mythical, dark, and deathly quiet image.

    But it is as we have seen, so I cannot but read this verse in the same way as the classical scholars did in their sheltered religious environment awash with myths, supernatural events and mysticism. For that reason it doesn’t deviate from its linguistic meaning. So they (the classical scholars) said “Innaa Moosi’oon” means; ‘Indeed we are able.’ It is said; ‘Awsa’a al-Rajul’ meaning he possesses means, ability and power. The verse is saying that we (meaning Allah) have the means, power and ability to make it vast and wide. That is all the verse meant according to the linguistic meaning at the time.
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