Ulema have always used Quran 20:114 to molest and rape 75:16-18

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> In the Qur'an, God instructed Muhammad to listen intently to each

> revelation as it emerged; he must be careful not to impose a

> meaning on a verse prematurely, before its full significance had

> become entirely clear. [8]

>

> [8] Qur'an 20:114, 75:16-18.

>

 

020.113-115

YUSUFALI: Thus have We sent this down - an arabic Qur'an - and

explained therein in detail some of the warnings, in order that they

may fear Allah, or that it may cause their remembrance (of Him).

YUSUFALI: High above all is Allah, the King, the Truth! Be not in

haste with the Qur'an before its revelation to thee is completed, but

say, " O my Lord! advance me in knowledge. "

YUSUFALI: We had already, beforehand, taken the covenant of Adam, but

he forgot: and We found on his part no firm resolve.

 

075.016-18

YUSUFALI: Move not thy tongue concerning the (Qur'an) to make haste

therewith.

YUSUFALI: It is for Us to collect it and to promulgate it:

YUSUFALI: But when We have promulgated it, follow thou its recital

(as promulgated)

 

" 5820. Cf. 20:114, and n. 2639: " Be not in haste with the Qur'an

before its revelation to thee is completed. " S. 75. is an earlier

revelation, and the shade of the meaning is slightly different. The

immediate meaning was that the Holy Prophet was to allow the

revelation conveyed to him to sink into his mind and heart and not be

impatient about it; Allah would certainly complete it according to

His Plan, and see that it was collected and preserved for men, and

not lost; that the inspired one was to follow it and recite it as the

inspiration was conveyed to him; and that it carries its own

explanation according to the faculties bestowed by Allah on man. The

general meaning follows the same lines; we must not be impatient

about the inspired Word; we must follow it as made clear to us by the

faculties given to us by Allah. "

 

Abdullah Yusuf Ali, The Holy Qur'an, Amana Corporation, 1989.

 

Note: Anybody with just a little intelligence can realize that

Abdullah Yusuf Ali is lying when he claims that " the shade of the

meaning (of 020.114) is slightly different " from 075.016-18. Even

Karen Armstrong has fallen for this neat trick and lie used by the

Muslim clergy to conviniently gag Allah's clearest of injunctions

never to interfere with surah 75 (Al-Qiyamah) - Do not even move your

tongue as it is up to Us (Allah and His Ruh) to promulgate, recite

and explain the Resurrection!

 

" promulgate: 1 to publish or make known officially (a decree)

2 a) to make known the terms of (a new or proposed law or statute) b)

to put (a law) into effect by publishing its terms

3 to make widespread "

 

Webster New World Dictionary, Simon & Schuster, Inc. 1988.

 

" recital: 1 a) a reciting, specifically, a telling of facts, events,

etc. in detail b) what is so told; account, story, or description

2 a detailed statement, as of facts or events "

 

Webster New World Dictionary, Simon & Schuster, Inc. 1988.

 

" explain: 1 to make clear, plain, or understandable

2 to give the meaning or interpretation of; expound

3 to account for; state reasons for - vi. to give an explanation -

explain away to state reasons for so as to justify, often by

minimizing, or make understandable - explain implies a making clear

or intelligible of something that is not known or understood "

 

Webster New World Dictionary, Simon & Schuster, Inc. 1988.

 

For centuries hundreds and thousands of scholars first molested, then

raped, and finally mutilated the revelation of Al-Qiyamah beyond

recognition, before leaving it pregnant with distortion, delusion and

deceit. Even scores of scholars working with Abdullah Yusuf Ali took

part in this orgy despite the clearest of Allah's injunctions. Iblis,

you kept your promise to mislead humans till the Day of Resurrection.

 

In order to substantiate this extremely serious allegation it has to

be first understood that the word " Qur'an " is interpolated. To

interpolate means (a) to alter or corrupt (as a text) by inserting

new or foreign matter (b) to insert words into a text or into a

conversation. The word " Qur'an " is in brackets as the interpreters

have conveniently interpolated it to substitute for a missing word.

 

So what is that missing word that has been substituted? It can be no

other than " Resurrection " as the entire surah 75 deals only with the

Great Event ordained for all humanity. Let Allah be my witness that

this message has been conveyed. May the ulema never ever defile this

Truth again!

 

No Islamic theologian—not a single among the thousands—want any

Muslim to believe that Allah said that the commencement of Qiyamah

will be announced, for that would be direct admission of the

possibility of further Messengers to convey His Message. As far as

they are concerned it is better to distort truth than cast doubt on

Islamic dogma. And millions of brainwashed fools swoon in ecstasy

when verses of Qiyamah are recited, and dream of their graves opening

up to receive salvation on Doomsday! For centuries thousands of

Islamic scholars, theologians, shaikhs, ayatollahs, clerics, imams,

ulema, mullahs and muftis have continuously and collectively raped

the prophetic purpose of surah Al-Qiyamah i.e., Allah's direct

intervention to commence Qiyamah by the collection, promulgation,

recital and explanation of Signs and Surahs signalling this Great

News (Al Naba). Instead of warning the Ummah not to interfere or

interpret this most Sacred Revelation, these transgressors openly

encouraged the ummah to join them. This flagrant violation

impregnated the Supreme Surah with so much seed that it has now given

birth to countless satanic interpretations, interpretations that

triggers the very rejection of the Great News (Al Naba) of the Night

of Power (Al Qadr) and the Day Muslims will remain unaware of (Al

Rum). Instead of warning the Ummah not to interfere or interpret it,

these transgressors encouraged them to do just that by advising:

 

" that the inspired one was to follow it and recite it as the

inspiration was conveyed to him; and that it carries its own

explanation according to the faculties bestowed by Allah on man. The

general meaning follows the same lines; we must not be impatient

about the inspired Word; we must follow it as made clear to us by the

faculties given to us by Allah. "

 

The entire Ummah collectively propagated this self-deception!

 

But during this blessed Al Qadr (The Night of Destiny) this Jahiliyyah

 

or Time of Ignorance is coming to an end. Surely it must end as for

centuries the ulema (Muslim clergy) have put locks on the minds of

the Ummah. Surely Jahiliyyah must end as only in these modern times

is it possible for the falsely indoctrinated masses to own and read

the Quran in a language they understand ......... and prehaps avoid

the Hour that must surely come!

 

" Are they waiting until the Hour comes to them suddenly? All the

Signs thereof have already come. Once the Hour comes to them, how

will they benefit from their message? " " Why do they not study the

Quran carefully? Do they have locks on their minds? " Qur'an 47:18-24

 

http://adishakti.org/al-qiyamah/surah_16-19.htm

 

 

, " violet_tubb " <violetubb

wrote:

>

> ('Jahiliyyah' - traditionally translated " Time of Ignorance " , and used to

apply to the pre-Islamic period in Arabia, but in the Muslim sources its primary

meaning is violent and explosive irascibility, arrogance, tribal chauvinism.

[Muhammad Prophet For Our Time Glossary pg. 217].)

>

>

> Jahiliyyah - Part 1

>

> (p.53) HE BEGAN QUIETLY, speaking about his revelations to a small band of

friends and family members, who became enthusiastic and sympathetic disciples,

convinced that he was the long-awaited Arab prophet. But Mohammad realized that

most of the Quraysh would find it well-nigh impossible to accept this. The

messengers of Allah had all been towering figures, founding fathers of society.

Some had even worked miracles. How could Muhammad measure up to Moses or Jesus?

The Quraysh had watched him growing up; they saw him going about his business in

the market, eating and drinking like everybody else. They had jettisoned many

muruwah values [chivalric code of the Bedouin], but had retained its elitist,

aristocratic outlook and would expect God to choose a well-born karim [a Bedouin

ideal] from one of the more distinguished clans, rather than a minor member of

Hashim [the Meccan clan of Muhammad]. How would they react when Muhammad told

them to abandon their lofty independence in a way that violated the sunnah

[path, way of life] of their forefathers?

>

> (p.54) Even at this early age, Muhammad had encountered opposition. Khadijah,

their daughters, 'Ali, and Zayd accepted his new status unconditionally, but

though his uncle Abu Talib would continue to love and support him, he was deeply

pained that Muhammad had the temerity to depart from the absolute authority of

their ancestors. He was splitting up the family. Muhammad's cousins--Ja'far ibn

Abi Talib, 'Abdullah and 'Ubaydallah ibn Jahsh, and their sister Zaynab--all

accepted the revelations, but his uncles 'Abbas and Hamzah did not, though their

wives did. Muhammad's son-in-law, Abu l-'As, who had married his daughter

Zaynab, refused even to consider the new religion. Naturally, this was

distressing to Muhammad. Family solidarity was a sacred value, and like any

Arab, he respected the elders of his tribe and clan. He expected leadership to

come from the top, but it was the younger generation who responded to his

message. The revelations had already started to push Muhammad away from the

norm. He could not help noticing that many of his followers came from the lower

classes. A significant number were women, others freedmen, servants, and slaves.

Foremost among the latter was Bilal, an Abyssinian with an extraordinarily loud

voice. When the Muslims gathered to pray together in the Haram, Muhammad found

himself surrounded by " the young men and weak people of the city. " [1] Muhammad

welcomed them warmly into his little company, but he must have wondered how a

movement of such peripheral people could succeed. Indeed, some of the Qurayshan

elders, who as yet knew nothing of the revelations, had begun to ask him why he

was consorting with such riff-raff.

>

> (p.55) The " weak " people were not all down-and-outs; this technical tribal

term denoted inferior tribal status rather than poverty. Muhammad's most zealous

follower at this point was his friend 'Attiq Ibn 'Uthman, who was usually known

by his 'kunya', Abu Bakr. (*) He was a successful, wealthy merchant, but like

Muhammad he came from a " weak " clan that had fallen on hard times. Abu Bakr was

" well-liked and of easy manners, " Ibn Ishaq tells us, a kindly, approachable

man, especially skilled in the interpretation of dreams. [2] Many of the younger

generation, who were disturbed by the aggressive capitalism of Mecca, came to

him for advice. Some of the young felt an urgent sense of personal peril, a

torpor of depression from which they longed to wake, and a frightening

alienation from their parents. The son of an important financier in one of the

more powerful clans dreamed that his father was trying to push him into a pit

that was filled with fire; then he had felt two strong hands pulling him to

safety and realized, at the moment of waking, that his savior was Muhammad. [3]

Another youth, this one from the prestigious clan of 'Abd Shams, came to Abu

Bakr after dreaming that he had heard a voice crying aloud in the desert

" Sleepers, awake! " and proclaiming that a prophet had appeared in Mecca. [4]

Both these young men became Muslims, but the first kept his new faith a secret

from his father for as long as he could, and the latter's conversion greatly

displeased the elders of his clan, who were among the most influential men in

Mecca.

>

> (*) After the birth of their first son, Arabs customarily take an honorary

title known as the 'kunya'. Abu Bakr means " the father of Bakr. " His wife would

have been known as Umm Bakr, " the mother of Bakr. " Muhammad was often known as

Abu al-Qasim.

>

> (p.56) The revelations had brought to light a fault line in the city. Over the

years, a worrying divide had opened between young and old, rich and poor, men

and women. This was dangerous. The scripture that was being revealed to

Muhammad, verse by verse, surah by surah [chapter by chapter of the Qur'an],

condemned this kind of inequality; one faction would inevitably suffer at the

hands of another. [5] Any society that was divided against itself would be

destroyed, because it was going against the very nature of things. This was a

frightening period. The incessant wars between Persia and Byzantium seemed to

herald the end of the old world order, and even within Arabia, tribal warfare

had reached chronic proportions. During the last twenty years, the ghazu

[acquisition raid, essential to the Bedouin economy], which had traditionally

been short and sharp, had escalated into long, drawn out military campaigns as a

result of unprecedented drought and famine. There was an apocalyptic sense of

impending catastrophe. Muhammad was convinced that unless the Quraysh reformed

their attitudes and behavior, they too would fall prey to the anarchy that

threatened to engulf the world.

>

> Under the inspiration of Allah, Muhammad was feeling his way towards an

entirely new solution, convinced that he was not speaking in his own name, but

was simply repeating the revealed words of God. It was a painful, difficult

process. He once said: " Never once did I receive a revelation without thinking

that my soul had been torn away from me. " [6] Sometimes the message was clear.

He could almost see and hear Gabriel distinctly. (p.57) The words seemed to

" come down " to him, like a shower of life-giving rain. But often the divine

voice was muffled and obscure: " Sometimes it comes unto me like the

reverberations of a bell, and that is the hardest upon me; the reverberations

abate when I am aware of their message. " [7] He had to listen to the

undercurrent of events, trying to discover what was really going on. He would

grow pale with the effort and cover himself with his cloak, as if to shield

himself from the divine impact. He would perspire heavily, even on a cold day,

as he turned inwards, searching his soul for a solution to a problem, in rather

the same way as a poet has to open himself to the words that he must haul from

the depths of himself to the conscious level of his mind. In the Qur'an, God

instructed Muhammad to listen intently to each revelation as it emerged; he must

be careful not to impose a meaning on a verse prematurely, before its full

significance had become entirely clear. [8]

>

> In the Qur'an, therefore, God spoke directly to the people of Mecca, using

Muhammad as his mouthpiece, just as he spoke through the Hebrew prophets in the

Jewish scriptures. Hence the language of the Qur'an is sacred, because--Muslims

believe--it records the words spoken in some way by God himself. When Muhammad's

converts listened to the divine voice, chanted first by the Prophet and later by

the skilled Qur'an reciters, they felt that they had an immediate encounter with

Allah. Biblical Hebrew is experienced as a holy tongue in rather the same way.

Christians do not have this concept of a sacred language, because there is

nothing holy about New Testament Greek; their scriptures presented Jesus as the

Word spoken by God to humanity. (p.58) Like any scripture, the Qur'an thus

provided an encounter with transcendence, bridging the immense gulf between our

frail, mortal world and the divine.

>

> Muhammad (Prophet For Our Time)

> Chapter 2, 'Jahiliyyah', p.53-58

> Karen Armstrong

> Harper Perennial - London, New York, Toronto and Sydney

> ISBN-13 978-0-00-723248-2

> ISBN-10 0-00-723248-9

>

> Notes:

>

> [1] This was noted by the seventh century Meccan historian Ibn Shifan

al-Zuhri, who is quoted in W. Montgomery Watt, 'Muhammad at Mecca' (Oxford,

1953), 87.

>

> [2] Muhammad ibn Ishaq, 'Sirat Rasul Allah', 161, in A. Guillaume, trans. and

ed., 'The Life of Muhammad: A Translation of Ishaq's' Sirat Rasul Allah (London,

1955), 115.

>

> [3] Muhammad ibn Sa'd, 'Kitab al-Tabaqat al-Kabir', 4.1.68, in Martin Lings,

'Muhammad: His Life Based on the Earliest Sources' (London, 1983), 47.

>

> [4] Ibn Sa'd, 3.1.37, 'Kitab at-Tabaqat', in Lings, 'Muhammad', 47.

>

> [5] Qur'an 27:45-46, 28:4.

>

> [6] Jalal al-Din Suyuti, 'al-itqan fi'ulum al-aq'ran', quoted in Maxime

Rodinson, 'Mohammed', trans. Anne Carter (London, 1971), 74.

>

> [7] Bukhari, 'Hadith' 1.3, in Lings, 'Muhammad', 44-45.

>

> [8] Qur'an 20:114, 75:16-18.

>

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