Egypt and ancient Egypt and the canonization of the Qur'an

Submitted by dhimmi no more (United States), Jul 20, 2013 at 10:48

Our dear GoD who is not original wrote

what a disaster - is you

For the readers this is beyond our dear GoD poor tablighee education so he and I are having a little chat about Egypt and for those of you interested in Quranic literary criticism follow me

So in surat Yusuf 49 or Q12:49 it says

ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ

Or Then a year will come after this in it (much) rain (for) the people and in it Y3SRUUN

Notice that I left the last word untranslated and as shall see Muslims have no clue how to read this word but the implications here are huge

So the disasters in this verse are

1. Rain in Egypt! Well Herodotus tells us that Egypt is the gift of the Nile because the rain fall per year in around 51mm per year or about 2 inches of rain per year which means that it does not rain enough in Egypt not back then and not now. And this is why Egyptians depend on the Nile not on rain

How come Allah did not know our dear GoD?

Well let us see what al-Tabari says about this part of this disaster

الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { ثُمَّ يَأْتِي مِنْ بَعْد ذَلِكَ عَام فِيهِ يُغَاث النَّاس وَفِيهِ يَعْصِرُونَ } وَهَذَا خَبَر مِنْ يُوسُف عَلَيْهِ السَّلَام لِلْقَوْمِ عَمَّا لَمْ يَكُنْ فِي رُؤْيَا مَلِكِهِمْ , وَلَكِنَّهُ مِنْ عِلْم الْغَيْب الَّذِي آتَاهُ اللَّه دَلَالَة عَلَى نُبُوَّته وَحُجَّة عَلَى صِدْقِهِ . كَمَا : 14817 - حَدَّثَنَا مُحَمَّد بْن عَبْد الْأَعْلَى , قَالَ : ثنا مُحَمَّد بْن ثَوْر , عَنْ مَعْمَر , عَنْ قَتَادَة , قَالَ : ثُمَّ زَادَهُ اللَّه عِلْم سَنَة لَمْ يَسْأَلُوهُ عَنْهَا

So al-Tabari is saying that Allah provided this information to Yusuf and therefore he must be a prophet of Allah because he can foretell the future (remember your claim that Muhammad can also tell the future?) but the problem here it hardly rains in Egypt which means that the source of such claim had no clue about Egypt and its climate!

What a disaster

Now to be sure that the word al-ghayth is really rain let us see what al-Tabari says

وَيَعْنِي بِقَوْلِهِ : { فِيهِ يُغَاث النَّاس } بِالْمَطَرِ وَالْغَيْث . وَبِنَحْوِ ذَلِكَ قَالَ أَهْل التَّأْوِيل . ذِكْر مَنْ قَالَ ذَلِكَ : 14818 - حَدَّثَنَا بِشْر , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة , قَوْله : { ثُمَّ يَأْتِي مِنْ بَعْد ذَلِكَ عَام فِيهِ يُغَاث النَّاس } قَالَ : فِيهِ يُغَاثُونَ بِالْمَطَرِ 14819 - حَدَّثَنَا الْحَسَن بْن مُحَمَّد , قَالَ : ثنا مُحَمَّد بْن يَزِيد الْوَاسِطِيّ , عَنْ جُوَيْبِر , عَنِ الضَّحَّاك : { فِيهِ يُغَاث النَّاس } قَالَ : بِالْمَطَرِ 14820 -

Oh fiha yughath al-nas qala bi almater or the RAIN

What a disaster it rains in Egypt!

Oh more evidence? here

- حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : ثني حَجَّاج , عَنِ ابْن جُرَيْج , قَالَ : قَالَ ابْن عَبَّاس : { ثُمَّ يَأْتِي مِنْ بَعْد ذَلِكَ عَام } قَالَ : أَخْبَرَهُمْ بِشَيْءٍ لَمْ يَسْأَلُوهُ عَنْهُ , وَكَانَ اللَّه قَدْ عَلَّمَهُ إِيَّاهُ عَام فِيهِ يُغَاث النَّاس بِالْمَطَرِ 14821 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا أَبُو حُذَيْفَة , قَالَ : ثنا شِبْل , عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد : { فِيهِ يُغَاث النَّاس } بِالْمَطَرِ وَأَمَّا قَوْله :

So al-ghaith is really al-matter or rain! Your Allah is talking about rain in Egypt! Someone does not know the climate that he claims to have created

2. Now this is the real interesting word in this verse and it is the word I left untranslated or Y3SRUUN and this is what al_tabari says about this word

{ وَفِيهِ يَعْصِرُونَ } فَإِنَّ أَهْل التَّأْوِيل اخْتَلَفُوا فِي تَأْوِيله

Or and in it (the year when it rains in Egypt) ahl al-ta'weel or the masorites differed in their (masoritic) exgesis of this word

Why is that our dear GoD? I thought that the Qur'an is kitab mubeen

For the readers: The basic quanic layer that is supposed to be the words of Allah have no short vowels and has missing the nuqat or dots and al-shadda and the letter hamza and at times the long vowels in other words any word could be read in many different and this is case in point so the word can be read as

1. يَعْصِرُونَ or ya3siruun (the first letter is a Y)

2. تَعْصِرُونَ " بِالتَّاءِ , or Ta3siruun with a Ta (T)

3. يُعْصَرُونَ " بِمَعْنَى : يُمْطَرُونَ or Yu3saruun and the meaning is yumataruun or to have rain!

Now if we turn to al-Tabari he provides the following meanings for the word in its number 1 form

{ وَفِيهِ يَعْصِرُونَ } فَإِنَّ أَهْل التَّأْوِيل اخْتَلَفُوا فِي تَأْوِيله , فَقَالَ بَعْضهمْ : مَعْنَاهُ : وَفِيهِ يَعْصِرُونَ الْعِنَب وَالسِّمْسِم وَمَا أَشْبَهَ ذَلِكَ . ذِكْر مَنْ قَالَ ذَلِكَ : 14822 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا عَبْد اللَّه , قَالَ : ثني مُعَاوِيَة , عَنْ عَلِيّ , عَنِ ابْن عَبَّاس : { وَفِيهِ يَعْصِرُونَ } قَالَ : الْأَعْنَاب وَالدُّهْن - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : ثني حَجَّاج , عَنِ ابْن جُرَيْج , قَالَ : قَالَ ابْن عَبَّاس : { وَفِيهِ يَعْصِرُونَ } السِّمْسِم دُهْنًا , وَالْعِنَب خَمْرًا , وَالزَّيْتُون زَيْتًا - حَدَّثَنِي مُحَمَّد بْن سَعْد , قَالَ : ثني أَبِي , قَالَ : ثني عَمِّي , قَالَ : ثني أَبِي , عَنْ أَبِيهِ , عَنِ ابْن عَبَّاس , قَوْله : { عَام فِيهِ يُغَاث النَّاس وَفِيهِ يَعْصِرُونَ } يَقُول : يُصِيبهُمْ غَيْث , فَيَعْصِرُونَ فِيهِ الْعِنَب , وَيَعْصِرُونَ فِيهِ الزَّيْت , وَيَعْصِرُونَ مِنْ كُلّ الثَّمَرَات 14823 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا أَبُو حُذَيْفَة , قَالَ : ثنا شِبْل , عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد : { وَفِيهِ يَعْصِرُونَ } قَالَ : يَعْصِرُونَ أَعْنَابهمْ 14824 - حَدَّثَنَا ابْن وَكِيع , قَالَ : ثنا عَمْرو بْن مُحَمَّد , عَنْ أَسْبَاط , عَنْ السُّدِّيّ : { وَفِيهِ يَعْصِرُونَ } قَالَ : الْعِنَب 14825 - حَدَّثَنَا الْحَسَن بْن مُحَمَّد , قَالَ : ثنا مُحَمَّد بْن يَزِيد الْوَاسِطِيّ , عَنْ جُوَيْبِر , عَنِ الضَّحَّاك : { وَفِيهِ يَعْصِرُونَ } قَالَ : كَانُوا يَعْصِرُونَ الْأَعْنَاب وَالثَّمَرَات 14826 - حَدَّثَنَا بِشْر , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة : { وَفِيهِ يَعْصِرُونَ } قَالَ : يَعْصِرُونَ الْأَعْنَاب وَالزَّيْتُون وَالثِّمَار مِنَ الْخَصْب , هَذَا عِلْم آتَاهُ اللَّه يُوسُف لَمْ يُسْأَل عَنْهُ وَقَالَ آخَرُونَ : مَعْنَى قَوْله : { وَفِيهِ يَعْصِرُونَ } وَفِيهِ يَحْلُبُونَ . ذِكْر مَنْ قَالَ ذَلِكَ : 14827 - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : ثني فَضَالَة , عَنْ عَلِيّ بْن أَبِي طَلْحَة , عَنِ ابْن عَبَّاس : { وَفِيهِ يَعْصِرُونَ } قَالَ : فِيهِ يَحْلُبُونَ

Or the masorites had no clue about what this word really means in this form and he tells us that they claim that it means;

1. Squeeze grapes and sesame seeds

2. Or is it grapes and fats

3. Or may be the fats of sesame seeds and wine from grapes and olive oil

4. Or may be grapes and oils and plants

5. Or may be grapes

6. Or may be (ROTFL) milking (of cows)

And as usual only Allahu a3lam

They just had no clue

2. In the second version of this word where it is read with a T or ta he tells us that it would mean وَفِيهِ تَعْصِرُونَ " بِالتَّاءِ , يَعْنِي تَحْتَلِبُونَ

Or the word with the T instead ot the ya means tahtalibuun and what a disaster

For the readers: the Arabic letters Ta and ya or T and Y have the same morphology but in the case of the T we have two dots ABOVE the slope and in the case of the Y we have two dots under the slope and more evidence that the Qur'an is an edited book

And here is the ultimate disaster as al-Tabari says

. وَالصَّوَاب مِنَ الْقِرَاءَة فِي ذَلِكَ أَنَّ لِقَارِئِهِ الْخِيَار فِي قِرَاءَته بِأَيِّ الْقِرَاءَتَيْنِ الْأُخْرَيَيْنِ شَاءَ

Or Muslims can read these two words with the T and the Y and he admits that these are two different words

And more likely than not that the correct reading of the word must be option three

For the readers: The above really means the following that in this verse

1. The Qur'an was a text and was not recitation otherwise this word would not have been a problem

2. It means that al-Tabari was dealing with a written text that was still unstable

3. It means by him telling Muslims how to read the word that he was indeed instrumental in fixing the defective Quranic text

4. And how can Muslims canonize a book that they cannot read or agree on what it says before stabilizing such text and more evidence that the Qur'an could not have been canonized before al-Tabri or the third century of Islam as Wansbrough believed

5. it also means that there must have been a period between the time when the Quranic material was written and the attempts by the ullama to find what this opaque revelation is saying and it could be one of two things: The Quranic material pre-dates Muhammad or the Qur'an was not canonized until the time of al-tabari but by then no one had a clue that this book was all about

6. It also means that the so called al-Lawh al-Mahfuz or Allah's tablet is a bogus claim as this word would exist in only one form so how do we know which one of al-Tabari's readings exist in Allah's tablet

7. The fact that such word can be read in three different ways is that the Qur'an is an EDITED book or corrupted book

What a disaster the Qur'an is a corrupted book

Now the above is the disaster

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