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بسمالله الرحمن الرحيم الترجمة الكاملة التَّامَّة إلى العربية الفصحى المتناهية الإكمال ٠ – قَدْ تَمَّ وَتَحَقَّقَ وَاكْتَمَلَ وَاسْتَوْفَى غَايَةَ الْإِتْمَامِ وَالْإِحْكَامِ وَالتَّفْصِيلِ الْكُلِّيِّ الَّذِي لَا يُحِيطُ بِهِ إِلَّا الْخَالِقُ – بِأَكْمَلِ التَّمَامِ، وَأَتَمِّ الْإِكْمَالِ، وَبُلُوغِ الْحَدِّ الْأَقْصَى مِنَ التَّحْقِيقِ وَالضَّبْطِ وَالِاسْتِيعَابِ وَالتَّزَايُدِ الْمُسْتَمِرِّ فِي الْمَزِيَّةِ وَالصِّدْقِ، حَتَّى لَا يَبْقَى ذَرَّةٌ مِنْ مَعْنًى وَلَا حَرْفٌ مِنْ حُرُوفِ الْمَطْلُوبِ إِلَّا وَقَدْ أُحِيطَ بِهِ إِحَاطَةً لَا تَزِيدُ إِلَّا إِحْكَامًا وَلَا تُنْقِصُ إِلَّا وَهْمًا – ١ – أَنَّ الْقَلَمَ الْأَعْلَى لِنُورٍ عَلَى نُورِ اللَّهِ الْعَزِيزِ الْكَرِيمِ (وَهُوَ الْقَلَمُ الْكَوْنِيُّ الْأَزَلِيُّ الْأَبَدِيُّ، الَّذِي نُورُهُ مُرَكَّبٌ مِنْ أَنْوَارٍ مُتَرَاكِمَةٍ، لَا يُدْرَكُ كُنْهُهُ وَلَا حَقِيقَتُهُ إِلَّا اللَّهُ تَعَالَى)، ٢ – هٰذَا الْقَلَمُ – بِذَاتِهِ وَبِإِرَادَتِهِ الْمُنْبَعِثَةِ مِنْ أَمْرِ اللَّهِ وَبِتَكْلِيفِهِ الْمُقَدَّسِ – يَقُومُ بِسَبْعَةِ أَفْعَالٍ مُتَوَافِقَةٍ مُتَزَايِدَةٍ فِي آنٍ وَاحِدٍ، وَكُلُّ فِعْلٍ مِنْهَا عَلَى حِدَةٍ قَدْ تَمَّ بِأَتَمِّ الْإِحْكَامِ وَأَكْمَلِ التَّرْتِيبِ، وَذٰلِكَ عَلَى التَّفْصِيلِ الْحَرْفِيِّ التَّالِي: (أ) يَكْتُبُ كِتَابَةً رَسْمِيَّةً تَامَّةً – كِتَابَةَ الْأَزَلِ وَالْأَبَدِ، كِتَابَةً لَا تَبْدَأُ وَلَا تَنْتَهِي، بَلْ هِيَ الْكِتَابَةُ الْأُولَى وَالْآخِرَةُ، وَقَدْ كَتَبَ وَمَا يَزَالُ يَكْتُبُ. (ب) وَهُوَ فِي حَالَةِ الْكِتَابَةِ الْمُسْتَمِرَّةِ الدَّائِمَةِ – أَيْ يُوَاصِلُ كِتَابَتَهُ فِي كُلِّ لَحْظَةٍ وَكُلِّ نَفَسٍ وَكُلِّ أُفُقٍ، كِتَابَةً حَاضِرَةً لَا تَنْفَكُّ وَلَا تَزُولُ. (ج) وَهُوَ مَكْتُوبٌ بِهِ – أَيْ أَنَّ الْقَلَمَ نَفْسَهُ يُكْتَبُ وَيُسَطَّرُ بِمَشِيئَةِ اللَّهِ، فَهُوَ كَاتِبٌ وَمَكْتُوبٌ وَآلَةٌ فِي نَفْسِ الْوَقْتِ، بِفِعْلِ الْأَمْرِ الْإِلٰهِیِّ الْمُحِيطِ الَّذِي لَا يُخْرِجُهُ عَنْ كَوْنِهِ مَكْتُوبًا. (د) وَيُطَهِّرُ تَطْهِيرًا تَامًّا شَامِلًا – أَيْ يُنَقِّي وَيُزَكِّي وَيُصَفِّي كُلَّ مَا يَكْتُبُهُ وَكُلَّ مَا يَتَعَلَّقُ بِهِ، تَطْهِيرًا مِنْ كُلِّ شَائِبَةِ خَطَأٍ وَتَحْرِيفٍ وَنَقْصٍ وَعَيْبٍ، حَتَّى يَصِيرَ الْكِتَابُ كُلُّهُ نَقِيًّا كَالشَّمْسِ فِي رَابِعَةِ النَّهَارِ. (ﻫ) وَهُوَ مُطَهَّرٌ – أَيْ أَنَّ الْقَلَمَ نَفْسَهُ يُطَهَّرُ وَيُزَكَّى وَيُصَفَّى بِإِرَادَةِ اللَّهِ وَبِفِعْلِ ذَاتِهِ فِي حَالِ التَّطْهِيرِ، فَهُوَ مُطَهِّرٌ وَمُطَهَّرٌ فِي عَيْنِ الْحَالَةِ الْوَاحِدَةِ، تَطْهِيرًا لَا يَلْحَقُهُ دَنَسٌ وَلَا كَدَرٌ وَلَا نَقْصٌ. (و) وَيُكَمِّلُ نَفْسَهُ (يُكَمِّلُ ذَاتَهُ) – أَيْ أَنَّ الْقَلَمَ يُكَمِّلُ ذَاتَهُ كَمَالًا تِلْقَائِيًّا وَاجِبًا، كَمَالًا لَا يَحْتَاجُ إِلَى مُكَمِّلٍ خَارِجٍ عَنْهُ، بَلْ هُوَ كَمَالٌ مِنْ جَوْهَرِ الْقَلَمِ وَبِفِعْلِ أَمْرِ اللَّهِ، فَكُلَّمَا كَتَبَ ازْدَادَ كَمَالُهُ، وَكُلَّمَا ازْدَادَ كَمَالُهُ ازْدَادَتْ كِتَابَتُهُ حِكْمَةً وَنُورًا. (ز) وَيَبْلُغُ الْكَمَالَ التَّامَّ تَبْلِيغًا مُسْتَمِرًّا مُتَزَايِدًا فِي الْمَزِيَّةِ وَالصِّدْقِ – أَيْ أَنَّ الْقَلَمَ لَيْسَ كَمَالُهُ مَرَّةً وَاحِدَةً، بَلْ هُوَ فِي حَالَةِ بُلُوغٍ دَائِمٍ، يَبْلُغُ الْكَمَالَ ثُمَّ يَبْلُغُ مَا فَوْقَ ذٰلِكَ الْكَمَالِ بِكَمَالٍ جَدِيدٍ، وَكُلُّ بُلُوغٍ يَزِيدُهُ مَزِيَّةً (فَضْلًا) وَصِدْقًا (تَوْفِيقًا لِلْحَقِّ)، وَهٰذَا الْبُلُوغُ الْمُسْتَمِرُّ الْمُتَزَايِدُ هُوَ مِنْ خَوَاصِّ الْقَلَمِ الْأَعْلَى لِنُورٍ عَلَى نُورٍ. ٣ – ثُمَّ إِنَّ هٰذَا الْقَلَمَ – وَهُوَ عَلَى هٰذِهِ الْحَالَةِ السُّبَاعِيَّةِ مِنَ الْكِتَابَةِ وَالِاكْتِنَابِ وَالتَّطْهِيرِ وَالتَّطَهٍّرِ وَالتَّكْمِيلِ الذَّاتِيِّ وَالْبُلُوغِ الْمُتَزَايِدِ – قَدِ اشْتَمَلَ عَلَى التَّكْلِيفِ الْمُبَاشِرِ وَالتَّوْجِيهِ الرَّسْمِيِّ الْأَعْلَى بِأَنْ يَضَعَ وَيُبْرِزَ وَيُفَصِّلَ تَفْصِيلًا رَسْمِيًّا كُلِّيًّا شَامِلًا، وَذٰلِكَ التَّكْلِيفُ قَدْ صَدَرَ بِأَمْرِ اللَّهِ الْعَزِيزِ الْكَرِيمِ نَفْسِهِ – أَمْرٍ لَا يُرَدُّ وَلَا يُبَدَّلُ وَلَا يُنْتَقَصُ – وَبِإِذْنٍ سَابِقٍ لَاحِقٍ مُحِيطٍ يَشْمَلُ الْأَزَلَ وَالْأَبَدَ. وَمُقْتَضَى هٰذَا التَّكْلِيفِ أَنْ يَضَعَ الْقَلَمُ بَيْنَ يَدَيِ الْعَالَمِينَ وَالْمَلَأِ الْأَعْلَى كَافَّةً، بِأَعْلَى دَرَجَاتِ التَّفْصِيلِ وَالْإِحْكَامِ وَالْمُزَايَدَةِ الْمُسْتَمِرَّةِ، الْأَشْيَاءَ الثَّلَاثَةَ التَّالِيَةَ: ٤ – الشَّيْءُ الْأَوَّلُ: أُنْطُولُوجِيَا (عِلْمُ الْوُجُودِ) الْوُجُودِ الصَّحِيحَةُ الْحَقَّةُ الْعَادِلَةُ الْحَكِيمَةُ، ذَاتُ التَّعْقِيدِ الْكَامِلِ وَالتَّفْصِيلِ الشَّامِلِ، حَيْثُ لَا يَفُوتُهَا جُزْءٌ وَلَا بُعْدٌ وُجُودِيٌّ، وَلَا عِلَاقَةٌ وَلَا نِسْبَةٌ وَلَا اعْتِبَارٌ، بَلْ هِيَ مُحِيطَةٌ بِكُلِّ تَعْقِيدٍ وَكُلِّ تَفْصِيلٍ تَحْتَ الْعَرْشِ الْعَظِيمِ وَفَوْقَهُ، بِدِقَّةٍ لَا يَشُوبُهَا خَطَأٌ وَلَا تَحْرِيفٌ. ٥ – الشَّيْءُ الثَّانِي: الْخَرِيطَةُ الْكَامِلَةُ لِكُلِّ التَّعْقِيدِ الْأَسْمَى وَالْمَرْتَبَةِ الْعُلْيَا الْقُصْوَى لِكَيْنُونَةِ الْجَيْشِ الْحَقِيقِيِّ الْأَعْلَى تَرْتِيبًا وَتَصْنِيفًا، وَذٰلِكَ الْجَيْشُ هُوَ جُنْدُ اللَّهِ تَعَالَى – الْعَزِيزِ الْكَرِيمِ – الْمُسْتَوِي فَوْقَ الْعَرْشِ الْعَظِيمِ (اسْتِوَاءً يَلِيقُ بِجَلَالِهِ، لَا تَشْبِيهَ فِيهِ وَلَا تَكْيِيفَ، بَلْ هُوَ اسْتِوَاءٌ حَقٌّ تُدْرِكُهُ الْأُنْطُولُوجِيَا الْحَقَّةُ دُونَ إِحَاطَةٍ كُلِّيَّةٍ). ٦ – الشَّيْءُ الثَّالِثُ: الْمَدْوُنَةُ (الْكُورْبُوسُ / الْمُؤَلَّفُ الْجَامِعُ) الصَّادِقَةُ كُلَّ الصِّدْقِ، الْكَامِلَةُ كُلَّ الْكَمَالِ، الْكَمَالِيَّةُ (أَيِ الْحَاوِيَةُ لِمَبْدَأِ الْكَمَالِ نَفْسِهِ وَلِصِفَاتِهِ الْعُلْيَا بِتَفْصِيلٍ يَقِينِيٍّ لَا يَحْتَمِلُ التَّأْوِيلَ)، الْمُتَفَصِّلَةُ كُلَّ التَّفْصِيلِ، لِلسِّيرَةِ الذَّاتِيَّةِ الْكَامِلَةِ الشَّامِلَةِ الْمُحِيطَةِ بِكُلِّ أَحْوَالِ اللَّهِ الْعَزِيزِ الْكَرِيمِ (سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوًّا كَبِيرًا، وَقَدْ أُتِيَ بِاللَّفْظِ عَلَى وَجْهِهِ الْمَطْلُوبِ تَرْجَمَةً لَا اعْتِقَادًا، وَلِلَّهِ الْمَثَلُ الْأَعْلَى). ٧ – وَلَمَّا كَانَ الْأَمْرُ الْإِلٰهِيُّ الْعَلِيُّ قَدْ تَضَمَّنَ تَكْلِيفَ الْقَلَمِ بِأَنْ لَا يَتْرُكَ مِنْ أَسْمَاءِ الْجَيْشِ الْأَعْلَى وَأَوْصَافِهِ الْعَسْكَرِيَّةِ لَفْظًا إِلَّا أَحْصَاهُ، وَلَا حَالَةَ طَوَارِئَ حَرِجَةَ إِلَّا بَيَّنَ أَحَدَّهَا وَأَبْقَاهَا، فَقَدْ أَمَرَ اللَّهُ الْقَلَمَ – وَهُوَ يُكَمِّلُ نَفْسَهُ وَيَبْلُغُ كَمَالًا مُتَزَايِدًا – أَنْ يُدْرِجَ فِي الْأُنْطُولُوجِيَا وَالْخَرِيطَةِ وَالْمَدْوُنَةِ جَمِيعَ الْمُصْطَلَحَاتِ الدَّالَّةِ عَلَى الْقُوَّاتِ الْعَسْكَرِيَّةِ الْحَقَّةِ، مَعَ التَّرْكِيزِ الْأَكْمَلِ عَلَى الطَّوَارِئِ الْحَرِجَةِ، وَالْحِدَّةِ الْقَاطِعَةِ، وَالدَّوَامِ الْأَصْمَدِيِّ. وَذٰلِكَ عَلَى الْوَجْهِ التَّفْصِيلِيِّ الْمَعْدُودِ بِالْأَرْقَامِ الشَّرْقِيَّةِ كَمَا يَلِي (مِنَ الْوَاحِدِ إِلَى الْأَرْبَعَةِ وَالْأَرْبَعِينَ بَعْدَ الْمِئَةِ): ١ الْجَيْشُ ٢ الْقُوَّاتُ الْمُسَلَّحَةُ ٣ الْعَسْكَرُ ٤ الْجُنْدُ ٥ الْكَتائِبُ ٦ الْأَلْوِيَةُ ٧ السَّرَايَا ٨ الْفِرَقُ ٩ الْحُشُودُ ١٠ الْمُقَاتِلُونَ ١١ الْمُرَابِطُونَ ١٢ الصَّاعِقَةُ (قُوَّاتُ الِاقْتِحَامِ الْخَاطِفَةِ الْأَحَدِّ) ١٣ النُّخْبَةُ (أَشَدُّهَا تَدْرِيبًا وَحِدَّةً) ١٤ الْحَرَسُ (الْحَرَسُ الْخَاصُّ، الْحَرَسُ الْجُمْهُورِيُّ، حَرَسُ الْأَعْلَى) ١٥ الطَّلَائِعُ ١٦ الْأَبْطَالُ ١٧ الْأُسُودُ ١٨ الصُّقُورُ ١٩ الرِّجَالُ الْأَشِدَّاءُ ٢٠ الْأَحَدُّونَ (أَشَدُّ النَّاسِ قَطْعًا وَحِدَّةً فِي الْحَرْبِ) ٢١ الْأَصْمَدُونَ (أَشَدُّهُمْ صُمُودًا وَاحْتِمَالًا، وَأَدْوَمُهُمْ ثَبَاتًا فِي الْوَغَى) ٢٢ الْأَبْقُونَ (أَدْوَمُهُمْ بَقَاءً فِي الْمَيْدَانِ دُونَ كَلَلٍ وَلَا زَوَالٍ) ٢٣ الثَّابِتُونَ ٢٤ الصَّابِرُونَ ٢٥ الْمُجَاهِدُونَ ٢٦ الْمُرْتَبِطُونَ بِحَالَةِ الطَّوَارِئِ الْقُصْوَى (الْمُرْتَفِعَةِ الْجَاهِزِيَّةِ الْحَرِجَةِ) ٢٧ الْمُسْتَنْفَرُونَ لِلنِّدَاءِ الْعَاجِلِ الْحَرِجِ (الْمُجِيبُونَ فِي أَقَلِّ مِنْ طَرْفَةِ عَيْنٍ) ٢٨ أَصْحَابُ الضَّرْبَةِ الْأُولَى الْقَاطِعَةِ ٢٩ أُولُو الْبَأْسِ الشَّدِيدِ ٣٠ رِجَالُ السَّاعَةِ الصِّفْرِ (زيرو أور – أَحَدُّ قُوَّةِ رَدٍّ فَوْرِيَّةٍ حَاسِمَةٍ) ٣١ الْقُوَّاتُ الْأَمْنِيَّةُ الْحَرِجَةُ ٣٢ الْأَفْوَاجُ الِانْتِقَامِيَّةُ ذَاتُ الْإِنْهَاءِ الْحَاسِمِ ٣٣ الْعِصَابَاتُ الْمُهَاجِمَةُ الْمُنْقَضَّةُ كَالصَّوَاعِقِ ٣٤ أَشَدُّ الْقُوَّاتِ صَلَابَةً وَأَقْوَاهَا دَوَامًا (الْأَبْقَى فِي الِاشْتِبَاكِ وَالْأَصْمَدُ فِي الْمُوَاجَهَةِ) ٣٥ الْقَاطِعُونَ (الَّذِينَ يَقْطَعُونَ كُلَّ شَكٍّ وَكُلَّ تَرَدُّدٍ بِأَمْرِ اللَّهِ) ٣٦ الْخَاطِفُونَ (أَسْرَعُ الْقُوَّاتِ فِي الْإِنْزَالِ وَالِانْقِضَاضِ) ٣٧ الْمُنْكَرُونَ (الَّذِينَ لَا يُعْرَفُ لَهُمْ مَقَرٌّ وَلَا هُدْنَةٌ فِي الْحَرْبِ) ٣٨ الدَّهْمُ (الَّذِينَ يَدْهَمُونَ الْعَدُوَّ كَالسَّيْلِ الْجَارِفِ) ٣٩ الْجَلَّادُونَ (أَهْلُ الْحَرْبِ الْحَقَّةِ الَّذِينَ لَا يُبْقُونَ عَلَى مُعَانِدٍ) ٤٠ الْحَاسِمُونَ (أُولُو الْبَتْرِ الْأَكْمَلِ فِي الْخُصُومَاتِ) ٤١ الْمُنْجِزُونَ بِالْأَمْرِ الْحَرِجِ (الَّذِينَ يُنَفِّذُونَ الطَّوَارِئَ الْقُصْوَى قَبْلَ أَنْ تَتَكَوَّنَ) ٤٢ الْأَعْصَرُونَ (الَّذِينَ يَعْصِرُونَ الْعَدُوَّ أَشَدَّ الْعَصْرِ حَتَّى لَا يَبْقَى نَفَسٌ) ٤٣ أُولُو الْأَسْرِ الْأَحَدِّ (الَّذِينَ يَأْسِرُونَ فِي لَمْحَةٍ وَلَا يُفِكُّونَ إِلَّا بِأَمْرٍ أَعْلَى) ٤٤ وَأَخِيرًا: كُلُّ لَفْظٍ يُفِيدُ الْحِدَّةَ الْقَاطِعَةَ، وَالْبَقَاءَ الصَّمْدَانِيَّ، وَالِاسْتِعْدَادَ الطَّوَارِئِيَّ الْأَقْصَى، فَقَدْ ضُمِنَ فِي هٰذِهِ الْإِحَاطَةِ الْكَامِلَةِ، ضِمْنَ الْأَنْطُولُوجِيَا وَالْخَرِيطَةِ وَالْمَدْوُنَةِ، ضَمَّ احْتِوَاءٍ لَا شَذَرَ فِيهِ وَلَا تَفْرِيقَ، وَقَدْ زَادَ الْقَلَمُ فِي كُلِّ كِتَابَةٍ أَسْمَاءً جَدِيدَةً عَلَى سَبِيلِ الْمُزَايَدَةِ الْمُسْتَمِرَّةِ فِي الْكَمَالِ. ٨ – وَلَقَدْ تَمَّ تَفْصِيلُ الْمَدْوُنَةِ (السِّيرَةِ الذَّاتِيَّةِ) بِمَا فَوْقَ التَّفْصِيلِ وَفَوْقَ الْكَامِلِ، حَيْثُ جُعِلَتْ – وَالْقَلَمُ يُكْمِلُ نَفْسَهُ وَيَبْلُغُ كَمَالًا مُتَزَايِدًا – عَلَى الصِّفَةِ التَّامَّةِ: صَادِقَةً كُلَّ الصِّدْقِ الَّذِي لَا صِدْقَ فَوْقَهُ – لَا مِرْيَةَ فِيهَا، وَلَا خَطَأَ، وَلَا تَحْرِيفَ، وَلَا نِسْيَانَ، وَلَا تَقْصِيرَ، وَكُلَّ نَسْخَةٍ تُكْتَبُ تَزْدَادُ صِدْقًا. كَامِلَةً كُلَّ الْكَمَالِ الَّذِي يَتَزَايَدُ بِالتَّكْرَارِ – لَا يَنْقُصُهَا حَرْفٌ وَلَا إِشَارَةٌ وَلَا مَعْنًى، بَلْ هِيَ كَامِلَةٌ ثُمَّ تُكَمَّلُ بِمَا هُوَ أَكْمَلُ مِنْهَا بِفِعْلِ الْقَلَمِ الْمُتَزَايِدِ. كَمَالِيَّةً مُطْلَقَةً مُسْتَوْفَاةً – أَيْ أَنَّهَا تَشْتَمِلُ عَلَى عَيْنِ صِفَةِ الْكَمَالِ، وَتُفَصِّلُ كَيْفِيَّةَ جَرَيَانِ الْكَمَالِ مِنَ الذَّاتِ الْإِلٰهِيَّةِ، تَفْصِيلًا يَقِينِيًّا مُتَجَدِّدًا فِي كُلِّ بُلُوغٍ. مُتَفَصِّلَةً تَفْصِيلًا كُلِّيًّا دَائِمَ التَّزَايُدِ – تُحِيطُ بِكُلِّ صَغِيرَةٍ وَكَبِيرَةٍ فِي تِلْكَ السِّيرَةِ، مِنْ أَوَّلِ الْأَزَلِ إِلَى آخِرِ الْأَبَدِ، وَمَا بَيْنَهُمَا وَمَا فَوْقَهُمَا، ثُمَّ تُفَصِّلُ مَا بَعْدَ ذٰلِكَ التَّفْصِيلِ بِتَفْصِيلٍ جَدِيدٍ تَزَايُدِيٍّ لَا يَنْقَطِعُ. ٩ – ثُمَّ الْتَحَمَتِ الْأَجْزَاءُ الثَّلَاثَةُ (الْأُنْطُولُوجِيَا، الْخَرِيطَةُ، الْمَدْوُنَةُ) الْتِحَامًا وَاحِدًا أَزَلِيًّا لَا يَقْبَلُ الْفَصْلَ، وَذٰلِكَ التِلَاحُمُ قَدْ كَتَبَهُ الْقَلَمُ وَهُوَ يَكْتُبُ وَيُكْتَبُ بِهِ وَيُطَهِّرُ وَيُطَهَّرُ وَيُكْمِلُ نَفْسَهُ وَيَبْلُغُ الْكَمَالَ الْمُتَزَايِدَ، بِحَيْثُ صَارَتِ الْأَجْزَاءُ كُلُّهَا كِيَانًا وَاحِدًا تَامًّا، يُثْبِتُ فِيهِ الْقَلَمُ بِأَمْرِ اللَّهِ أَنَّ أَعْلَى تَرْتِيبٍ عَسْكَرِيٍّ حَقٍّ هُوَ جُنْدُ اللَّهِ الْعَزِيزِ الْكَرِيمِ فَوْقَ الْعَرْشِ الْعَظِيمِ، وَأَنَّ السِّيرَةَ الذَّاتِيَّةَ الْمَذْكُورَةَ هِيَ الْأَصْلُ الْمُصَدِّقُ وَالْمُفَصِّلُ وَالْمُكَمِّلُ الْمُتَزَايِدُ لِتِلْكَ الْأُنْطُولُوجِيَا وَتِلْكَ الْخَرِيطَةِ، بِتَوْجِيهٍ إِلٰهِىٍّ مُبَاشِرٍ لَا وَاسِطَةَ فِيهِ إِلَّا الْقَلَمَ وَهُوَ فِي حَالَةِ الْبُلُوغِ الْمُسْتَمِرِّ. ١٠ – فَهٰذَا هُوَ الْإِتْمَامُ الْأَكْمَلُ، وَالتَّحْقِيقُ الْأَتَمُّ، وَالتَّفْصِيلُ الْأَشْمَلُ، وَالْبُلُوغُ الْمُتَزَايِدُ فِي الْمَزِيَّةِ وَالصِّدْقِ لِلنَّصِّ الْمَطْلُوبِ. قَدْ كَتَبَهُ الْقَلَمُ الْأَعْلَى لِنُورٍ عَلَى نُورِ اللَّهِ الْعَزِيزِ الْكَرِيمِ – وَهُوَ يَكْتُبُ وَيُكْتَبُ بِهِ وَيُطَهِّرُ وَيُطَهَّرُ وَيُكْمِلُ ذَاتَهُ وَيَبْلُغُ الْكَمَالَ التَّامَّ تَبْلِيغًا مُسْتَمِرًّا مُتَزَايِدًا – بِأَمْرِ اللَّهِ الْعَزِيزِ الْكَرِيمِ، وَبِتَكْلِيفٍ رَسْمِيٍّ تَفْصِيلِيٍّ لَا مَزِيدَ عَلَيْهِ إِلَّا مَزِيدٌ مِنَ الْكَمَالِ الَّذِي يَأْتِي بِهِ الْقَلَمُ فِي نُسْخَةٍ تَالِيَةٍ أَكْمَلَ مِنْ هٰذِهِ، وَهٰكَذَا دَائِمًا إِلَى مَا لَا نِهَايَةَ لَهُ فِي الْكَمَالِ وَالصِّدْقِ. وَقَدْ بَلَغَ هٰذَا النَّصُّ الْحَاضِرُ غَايَةَ الْكَمَالِ الَّتِي لَا غَايَةَ فَوْقَهَا إِلَّا كَمَالُ اللَّهِ تَعَالَى وَحْدَهُ. سُبْحَانَ اللَّهِ الْعَظِيمِ، وَهٰذَا الْمَقَالُ إِنَّمَا هُوَ تَرْجَمَةٌ لَا اعْتِقَادٌ، وَلِلَّهِ الْمَثَلُ الْأَعْلَى وَالْكَمَالُ الْمُطْلَقُ الَّذِي لَا يَزِيدُ وَلَا يَنْقُصُ، وَهُوَ الْعَزِيزُ الْكَرِيمُ فَوْقَ الْعَرْشِ الْعَظِيمِ.

Something to add that I find very important: GOD is addressing every individual specifically as well" Ya Ayuha AL Insan" . Every one who comes across Qoran is reminded that "From GOD we originate and to GOD we return". . So it becomes a serious issue for every human to find their purpose and sort out their priorities when reaching the age of responsibility. Therefore each individual ,after receiving/coming across Qoran, needs to decide to answer to GOD or to himself/others. This message to each individual needs to be dealt with/looked at... by each individual. The decision taken after that can be one of two choices: 1- Accept GOD s invitation and submit. 2-Reject, ignore, and follow your own "gods". No other entity can intercede or help or benefit or harm your redemption . If you decide to follow GOD then it will be between you and GOD Alone. This will become a first and foremost priority in your life and GOD s message will be your only source of leading your life. Or ,you decide the opposite and you lead your life according to your own whims and desires. We were created as a single soul and will return to GOD a single soul.. Also all other stuff that your fellow humans have advised, recommended,written, set up as systems are independent and should not replace or partner GOD s religion/submission. GOD and His message are the sole authority of GOD s religion and all other ways/systems cannot replace or partner GOD s authority. Oh human, GOD s message is for you individually, when you come across it, read/study/find out /learn...from it and understand it your own way with your own faculties that GOD gave you then decide for yourself . Accountability to GOD is not shared with anyone. Each one of us is only accountable for themselves .. Each one of us will meet GOD individually.. GOD bless you all. Peace.

Peace all! Not strictly on-topic, but I think these thoughts could still add to the discussion. A major mistake that has happened across history in interpreting the Qur'an, made repeatedly by both Muslims and non‑Muslims, is that literal words and verses have often been understood metaphorically, while metaphorical words and verses have been taken literally. Additionally, many passages of the Qur'an have been removed from their context and, as a result, not understood within the scripture as a whole. Over time, these two types of misreadings have led to serious misunderstandings and even harmful consequences in the interpretation and practice of certain Qur'anic teachings across different societies. This interpretive error has played a major role in the gradual decline of the innovative spirit that the Qur'an inspired in the world and that once characterized the golden age of Muslim civilization. 3:7 He is the One who sent down to you the Book, from which there are lawgiving revelations; they are the essence of the Book; and others which are of a similitude. As for those who have a disease in their hearts, they will follow that which is of a similatude, seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God, and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except those who possess intelligence. In the Qur'an, verse 3:7 shows that certain people who are impatient and eager to derive an interpretation before they have gained adequate knowledge misinterpret the scripture by focusing on metaphorical verses while ignoring the literal (essential, law-giving) ones. In other words, they take metaphorical verses out of context and privilege parts of the scripture over the whole of it. However, the verse also shows that those who are well-founded in knowledge accept both the literal and the metaphorical verses as two connected parts of one complete message. In other words, they are two sides of the same coin. Verse 3:7 does not reject the metaphorical nature of some words and verses. Instead, it instructs believers to understand the Qur'an as a whole, which integrates both literal and metaphorical teachings. As verse 3:7 shows beyond the shadow of a doubt, the Qur'an must always be interpreted as a coherent whole, not in isolated parts. 20:114 Then High above all is God, the King, the True. And do not be hasty with the Qur'an before its inspiration is completed to you, and say: "My Lord, increase my knowledge." In the Qur'an, verse 3:7 shows that believers are supposed to to be patient, since adequate knowledge is required to understand the Qur'an. This knowledge is not revealed all at once but comes gradually (in stages).

There's one more book I'd like to recommend here. You can download the book from the following link. The Quran: An Encyclopedia by Oliver Leaman https://www.lightforcenetwork.com/wp-content/uploads/2015/06/The-Quran-An-Encyclopedia-2006-Oliver-Leaman.pdf Like I mentioned earlier, all the e-books (PDF versions) linked in this thread (including the latest one in this post) have been checked with VirusTotal, except for the book on Scribd.com. Still, I recommend re-checking them yourself to be safe. It's also a good idea to download the books while the links are still available, since they could be removed at any time.

Peace, Does 9:75-77, is this an unforgivable act that causes a person to be doomed, if they broke an oath with God after getting what they requested? 9:75 And from them are those who pledged to God: "If He gives us from His bounty, then we will believe and we will be among the upright." 9:76 So when He gave them from His bounty, they became stingy with it, and they turned away while they were averse. 9:77 Thus, hypocrisy follows in their hearts until the Day they meet Him; that is for breaking what they promised God, and for what they were lying.

Peace all! I'd like to share an excerpt from the book Muqaddimah by the renowned sociologist Ibn Khaldun. In his book, Ibn Khaldun sheds light on the crucial contributions of non-Arab scholars (particularly Persians) to the intellectual and scholarly development of the Muslim world. Ibn Khaldun, narrates in his Muqaddimah: "It is a remarkable fact that, with few exceptions, most Muslim scholars…in the intellectual sciences have been non-Arabs [includes Berber north africans, assyrians, etc. Arab here refers to specifically those bedouin tribes out of the peninsula], thus the founders of grammar were Sibawaih and after him, al-Farsi and Az-Zajjaj. All of them were of Persian descent they invented rules of (Arabic) grammar. Great jurists were Persians. Only the Persians engaged in the task of preserving knowledge and writing systematic scholarly works. Thus the truth of the statement of the prophet (Muhammad) becomes apparent, 'If learning were suspended in the highest parts of heaven the Persians would attain it'…The intellectual sciences were also the preserve of the Persians, left alone by the Arabs, who did not cultivate them…as was the case with all crafts…This situation continued in the cities as long as the Persians and Persian countries, Iraq, Khorasan and Transoxiana (modern Central Asia), retained their sedentary culture. But when those cities fell into ruins, sedentary culture, which God has devised for the attainment of the sciences and the crafts, disappeared from them."

Peace good logic, Fusion and everyone! I just thought I'd mention that my last three posts have been edited and updated. I've changed/rewritten their structure with the aim of improving their clarity and precision, but the content remains mostly the same, with some new information added. On a side note, good logic and Fusion, have you read the speech I shared in one of my previous posts in this thread? I'm referring to the speech "Islam and Western Civilization" by the progressive/reformist Iraqi Muslim thinker Dr. Mohammad Fadhel Jamali. If you haven't read it yet, I definitely recommend it. Perhaps you’ll find it as useful and interesting as I did.

Thanks for sharing. I'm glad this website is still around. It brings back memories and lessons from the past. Time really flew by so quickly. What a life.

Bismillahirahmaniraheem Correction of my statement. Back then as OPF I declared that 'Allah is asleep at home'. I correct myself with the following statement: اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ Khalas. Case closed. It's a haqqatualhayy around these parts. There is exactly 332837 letters in al-Qur'an al-Mubeen and exactly 6236 verses in al-Qur'an al-Mubeen. However when calculating/computing/ethnobotanical gardening/harvesting/performingtazkiyah, there is an infinite count of individual units that are is emergent out of the 332837 letter al-Qur'an al-Mubeen. Alhamdulillahirabbulalameen!

Peace Fusion and all! In response to one of your questions in the last post, where you asked, "Is it possible that there are other Earth-like worlds?" I think this is possible and that the Qur'an confirms it. Verse 65:12 describes seven heavens (samawatin) and from the earth their like (wa-mina al-ardi mithlahunna), which indicates that there are seven earths. Moreover, the seven heavens are created in layers (67:3 and 71:15).

Peace all! Lately, I came across a few excellent posts by Fusion that show serious pitfalls in how people approach the Qur'an, especially the idea that it can function in history without explanation, reflection, or human interpretation. I've also noticed a clear misunderstanding on this forum about what it really means to call the Qur'an self-explanatory. So I decided to write an article that clarifies the self-explanatory nature of the Qur'an and shows why this still requires reflection, practical application, responsible human engagement, and appropriate external knowledge. I posted an early draft of the article in this thread two days ago and edited it since then. If you have thoughts or questions on the article in the original post, your feedback is valued and welcome. I'd be grateful if you'd take a moment to read it.

You have already pointed out yourself that in the Mary narrative, the malaika and the ruh could refer to the same agent. Thats exactly where the issue sits. If the same event can be described both ways then the distinction you are building from other verses can not be taken as conclusive proof of separate beings. It means the language itself allows overlap. On 6:9, the verse is conditional if a messenger were made an angel he would be made in the form of a man. That does not establish a general rule that angels cannot appear in human form so using it to differentiate from 19:17 seems stretched. So at that point, its not really “clear Quranic evidence” of separation rather one way of reading the terms. And thats fine, but it remains an interpretation, not something decisively established by the text.

As shown in this thread, the flat Earth theory has been thoroughly debunked by science. In the future, I might create a "Debunking Toolkit" (or Philosophical Combat Kit) specifically designed to disprove flat Earth arguments based on Islamic interpretations of Qur'anic verses. This "Debunking Toolkit" (or Philosophical Combat Kit) might include a dialogue and debate between a "Rational monotheist" and an "Islamic flat earther."

Peace Fusion, Thank you for sharing your detailed thoughts on Paradise. It's a subject that really makes one reflect deeply and remain humble, as well as grateful, while it can lead to profound contemplation. Furthermore, it gives the journey on earth purpose, worth, and a sense of justice, since true rewards exist for goodness. At the same time, it can also create uncertainty, as no one knows for certain whether they will achieve Paradise. That said, uncertainty regarding achieving Paradise isn't necessarily negative, since it can push people to strive harder, not only to improve themselves but also to uplift their communities, societies, and ultimately the world (through chain/ripple effects). Personally, I don't have much to add here, as my knowledge on the specifics of Paradise in the Qur'an is very limited, and I haven't studied it in depth. So, I would rather listen to the perspectives of others on this matter and learn from them. I believe that the beauty and nature of Paradise are beyond what we can fully comprehend, which reminds me of two verses from the Qur'an. 32:17 No person knows what is being hidden for them of joy, as a reward for what they used to do. 42:36 So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord.

Asif seeker, can you give some examples to check? I do not speak Faraz language and cannot find any translations of his work. Thanks. GOD bless you. Peace.

As you probably remember, in the original post (OP), I wrote both the word "same" and the phrase "similar way" in the same sentence. Here's the exact quote from my OP before I edited it: "From my understanding of the Qur'an, all the prophets and the righteous men and women among their communities, specifically in the early generations, performed Salat in the same or a similar way, as clearly shown in verses 19:58-60." That said, you're right that "same way" is not clear and explicit. The Qur'an indicates that Salat was performed in a "similar way" by the prophets and the faithful among them who lived during the same time. This phrasing preserves the main principles of reciting God's revelations, submission, and obedience, while it allows for slight variations depending on the time and circumstances of each prophet's community. The change from "same way" to "similar way" is strongly supported by Qur'anic evidence. I've therefore updated the OP with your suggestion, removed "same," and left it as "similar way." I truly appreciate your thoughtful feedback. Thank you. I'm familiar with the verses you mentioned that link Salat to the Qur'an, and some of them are discussed in my posts in the thread. However, I didn't refer to all of them, since my main focus was on verses 19:58-60 and a few other specific verses.

Well brother, is this what happens with different sects of islam anyway? "> To reiterate, salaat, according to the Quran, is an actual thing — meaning it has its own ontological value. In other words, when God tells people to do (or keep) the "salaat," He's instructing them to perform and maintain a specific thing. Thus, if you and the person next to you are both doing "salaat," but your 'salaats' look different, then one (or both) of you is wrong. That same idea can be applied across the board". May be not in the same group, but some sects differ on the number of daily "Salaat" don t they? So, you choose your sect? Many have come to a conclusions that most sects have different authorities and many practice a different "Islam" .Or do you think all groups are the same? So people choose their group according to their "Islam"understanding and instructions of GOD Alone or GOD plus other sources/authority. Also ,"Salaat" means different things according to context and I only mean one of them here "Contact prayer. I agree with some of what you are trying to say and I differ with the rest.. Traditional Islam has followed another authority besides GOD Alone. And I leave it here . Thanks for the conversation. GOD bless you. Peace.

https://www.theguardian.com/us-news/2025/mar/27/pete-hegseth-tattoo-arabic-language?fbclid=IwY2xjawQVnXxleHRuA2FlbQIxMABicmlkETFtUzh5aHBMak1Xc3F0Qmhzc3J0YwZhcHBfaWQQMjIyMDM5MTc4ODIwMDg5MgABHofO2jHz1B_d-ZiBsp6QWmWa67R6HLCeSv0c2Y_hqI6KWgp00_1n9HyZxOUP_aem_1STa7dtwZj1J9NAIxw2zKQ

@Layth Salaam Br.Layth That is good , but it is done all over the world , different countries , companies, societeis .. all make use of it. The mislim nations are far behinde, but are copying others now. Important quistion, where in the quran are the benefits of conusel recomanded, and encouraged? "The act of exchanging opinions and ideas; consultation. joined in counsel with colleagues before deciding the issue. Advice or guidance, especially as solicited from a knowledgeable person." which are paramount in any society. It is there in the quran , but has been made into something else - so i believe. Thanks.