Question for Arnold Yasin - God does not break his laws
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Peace all,
Please consider this reading; it clarifies the issue of the people of the cave.
PM translation of 1822-26
They will say ?Three, the fourth is their dog.? And they say ?Five, the sixth is their dog,? guessing at what they do not know. And they say ?Seven, and the eighth is their dog.? Say ?My Lord is fully aware of their number, none know them except for a few.? So do not debate in them except with proof, and do not seek information regarding them from anyone.
And do not simply say of something ?I will do this tomorrow.?
?Except if God wills.? And remember your Lord if you forget and say ?Perhaps my Lord will guide me to what is nearer to this in wisdom.?
And (they will say? )* they remained in their cave for three hundred years, and increased by nine.
Say ?God is fully aware how long they remained, to Him is the unseen of heavens and Earth, He sees and hears. They do not have besides Him any ally, nor does He share in His judgment with anyone.?
And recite what has been inspired to you from your Lord?s Scripture, there is no changing His words, and you will not find besides Him any refuge.*my addition
If you pay attention to the construction of these phrases, you will see the veracity of adding (they will say?) in the beginning of verse 25. And when considering this reading, you will see the intended meaning of this paragraph; it is not important how many they were or how long they have stayed in the cave, no need to argue about these issues because the lesson from this story is more important.
One of the lessons that I see in this story is that it is describing a group of ancient humans starting to become aware of time (or days) flowing, and that each day is a new day not the same day. I would like to attract your attention that this concept seems easy to grasp nowadays that it almost seems innate, but it took humankind thousands of years to understand and quantify it using the sun?s movement across the sky, which is mentioned in some verses before.
These are some points to consider, and only the god surely knows the true meaning.
Peace
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Behold, the youths betook themselves to the Cave they said "Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way! (10) Then We drew over their ears, for a number of years, in the Cave, (11)
Please note that God drew over ?Fa-Darabna? their ear, in the Cave, for a number of years. In other words, God made them deaf, in the Cave, for number of years.
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Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried! (12)
Then, God roused (awaken) them from the condition that they were at.
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Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and their left sides their dog stretching forth his two forelegs on the threshold if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them. (1
Please note how God precisely describing their Condition as
1-People, when looking at them, would think that they are AWAKE ?Ikazan?; In other words, their eyes are wide open.
2-But they are ASLEEP ?Rokodan?. (While their eyes open)
3-God moved them around from the left side to the right side.
4-Their dog?s front legs were stretched on the threshold.
5-If any body would see them, he would runaway from them and would get so terrified.As far as the verse 25, there is no mentioning that ?some would say? 300 years;
but the verse says ?they stayed for 300 years and increased by nine?, which seams that God is making this statement.My argument with Arnold is about the existing of Miracles by God direct intervening, which he is arguing that they do not exist.
How can you argue against Jesus Birth, which are showed clearly in the Quran?
How can you argue about God directly speaking to Moses?How can you argue about the person whom God put him to death along with his donkey for ?100 years?. Please read the following verse and tell me what do you understand it
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Or the similitude of one who passed by a hamlet, all in ruins to its roofs. He said "Oh! how shall Allah bring it to life, after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said (God) "How long didst thou stayed?" He said (the man) "(perhaps) a day or part of a day." He said (God) "Nay, thou hast tarried thus a hundred years; he said (God) "but look at thy food and thy drink; they show no signs of age; and look at thy donkey and that We may make of thee a Sign unto the people Look further at the bones, how We bring them together and clothe them with flesh!"; When this was shown clearly to him he said (the man) "I know that Allah hath power over all things." (2-259)
Peace
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Peace,
I believe every word in the Qur'an to be true, that we do not agree on the meanings of some verses has nothing to do with belief or dis-belief in the Qur'an. But with dis-agreeing with each other' s understanding, neither of us have authority over the truth. I pity you if you don't see the difference...
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Of some messengers We have already told thee the story; of others We have not; and to Moses Allah spoke direct. (4-164)
AND TO MOSES ALLAH SPOKE DIRECT
Arnold, How can you disblieve this verse "Kalm Allah Mosa Ta-Kliman"? confused
Please every body who read this verse, tell me, DID GOD SPOKE TO MOSES IN A DIRECT WAY? IS IT THE ULTIMAT TRUTH? hail
Peace
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Of some messengers We have already told thee the story; of others We have not; and to Moses Allah spoke direct. (4-164)
AND TO MOSES ALLAH SPOKE DIRECT
Arnold, How can you disblieve this verse "Kalm Allah Mosa Ta-Kliman"? confused
Please every body who read this verse, tell me, DID GOD SPOKE TO MOSES IN A DIRECT WAY? IS IT THE ULTIMAT TRUTH? hail
Peace
Peace Belalhammad
No offense bro, but it seems like you are trying to control others minds and their intepretations. It also seems that you think you are 100% right and that others interpretation on the stories is wrong. Brother, everyone sees and understand the world according to the knowledge that he or she has. Arnold has studied the arabic language, and knows more than me and you when it comes to the words in arabic and its meanings. Therefore i think it is wrong to assume that his approach is wrong. Just like Arnold has more knowledge on the arabic language, me and you may have more knowledge than Arnold on other subjects. So we should never assume that we are better in understanding than others, that we are 100% right always, and that other people are wrong. Because that will turn us into an arrogant form, and drag us far far away from humble place we once was living at.
I think people have the right to intepret the Quran with their own minds, and this is important to accept. Only God can Judge us. Neither you, nor me, nor anyone else can control or judge someone. We are only responsible for ourselves.
Just like you, i believe that the verses about miracles should be read literally. At the same time, i think some of stories of the miracles in the verses may have been translated wrong, and inspired by christianity. Therefore i think we should also see it as a possibility that some of the stories in the Quran are allegorical. The fact that some of the verses in the Quran are allegorical can for example be seen in the verse below.
Quran 1335
The allegory of paradise that the
righteous have been promised is that
rivers flow beneath it, and its provisions
are continuous as is its shade. Such is the
abode of those who were righteous,
while the abode of the ingrates is the
fire.As we can see in the verse above, God tells us in the verse above that; Paradise is an allegory, and that God has promised this paradise to the righteous.
I have read Arnold's articles about his interpretation on the stories in the Quran, and i think his approach is reasonable, and he uses the Quran to back up his arguments. I still believe in the miracles, and disagree with them being only allegorical. however i think that for example the virgin birth of jesus may have been an invention, and that it should not be literally read. I am going to do a deeper research into this subject hopefully in the future, to learn more about the difference between the literal and allegorical verses in the Quran. And then, i will maybe change my understanding.
Until then, the explanations i have presented in this post is what i stand for. I think we should consider other interpretations as a possibility when proofs are shown. Because as we know we should follow the best understandingQuran 3918
The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence.I believe that we should never limit ourselves, or get stagnant in our old belief system. We should always see the possibility of a new approach being truth. Because that was what we did in the first place when we discarded hadiths and started believing and following Quran alone as our only lawgiver and guide in life. It was the power of reason, the seeking of truth, and our humbleness that made us find the true Islam (Islam based on Quran alone).
If something is the truth, it can't be threatened. Because truth murders falsehood. If something is falsehood, or an invention, its power will be limited, and it is bound to loose, bound to die when it meets the truth.
In the end, all that matters is how much we contributed to the humanity. Our deeds and actions matter the most. Not our interpretation. As long as people do good deeds, live righteously and stay on the right path, then their interpretation or thoughts are not important.
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Peace Belalhammad
No offense bro, but it seems like you are trying to control others minds and their intepretations.
Peace
Instead of answering my question that "did God speak direct to Moses or not", so all can know the truth, you are attacking me.
How do you know that Arnold knows Arabic better than me? An 8 years old would understand the verse as God spoke to Moses directly; and if so, Arnold argument is wrong, and therefore, the truth is revealed to him and to others who read this topic.
Showing the truth is never about dictating others; showing the truth is what a true Moslem do.
If you choose to not confront a Misleading arguments, then do not dictate others to do the same.Peace
Arnold, my previous question is still on, if you would like to answer
Peace
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Peace Belalhammad
I am not attacking you. You have misunderstood. I actually think it is good that you challenge and question others interpretations. This is also what i do. However, when i saw in your lasts post that you said to Arnold that he "disbelieves in the Quranic verses", and that a "kid understand those verses", i thought i should share my personal opinions too on the discussion. If anything in this thread should be seen as attacks, then it was the "understanding of the kid", and the "disbelief in the quranic verses". Although i believe that you didnt intend to attack him with that sayings
The things i said in my last post were meant as constructive critism, not as attacked, as i mentioned earlier. As you can see, i for example showed you that God tells us that paradise is an allegory. What do you think about the verse that explain this? Doesn't this mean that Quran has allegorical meanings in its verses? Check out this verse for an example of allegorical meaning
Quran 1335
The allegory of paradise that the
righteous have been promised is that
rivers flow beneath it, and its provisions
are continuous as is its shade. Such is the
abode of those who were righteous,
while the abode of the ingrates is the
fire.I guessed that Arnold knows more arabic than you since i read in one of your previous posts about Salat that you believe the arabic word Salat = ritual prayer. Because as we know Dua = Ritual prayer, not Salat. Respectly, Therefore i assumed that your knowledge of the arabic language is limited. But i may off course have been wrong, and it is maybe only the understanding of the word salat you didnt know about, and that you are fluent in all other aspects of the arabic language. It was wrong to assume that your arabic was not as good as Arnold only through your understanding of the word "Salat".
So correct me if i was wrong and if your knowledge of the arabic language is much )
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Salam,
Please every body who read this verse, tell me, DID GOD SPOKE TO MOSES IN A DIRECT WAY? IS IT THE ULTIMAT TRUTH? hail
Yes, the words are obvious.
I know I'm coming back into this conversation a little late. I just now read all of the posts in this thread.
Originally, I had the same understanding as Arnold (and have said such) That God only works within his laws when he decides to intervene.
But, Belalhammad has brought forth some verses that would indicate otherwise.
This has caused me to re-evaluate my position on the topic. I am now doing my own research on the subject.
Insha Allah, I will be posting some additional points on the subject, soon.
Salam,
Arnab -
- It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills for He is Most High, Most Wise.* (Ash-Shura 4251)
If Quran does not contradict within itself, then one of the following is true
1- God does not speak to humans directly (4251) and God did not speak to Moses directly as Moses was a human as well.
2- God does not speak to humans directly (4251) and God spoke to Moses directly; Moses was not a human. -
Peace rover
That was a thought-provoking and logical way of understanding the verses. Thanks for the great answear.
We can know understand the verse were "God says spoke to moses", as an allegorical verse. -
Salam rover,
Read the verse in Arabic.That is a poor translation.
But, even with this poor translation one can see that the word "except" is used and that "one of flesh" can hear the words of God with the mentioned exceptions.
Salam,
Arnab -
Salam rover,
Furthermore Moses fits ALL of the exceptions most remarkably he was a "Rasul Allah." The most obvious exception in the verse.
Salam,
Arnab -
Peace Belalhammad
Quran 1335
The allegory of paradise that the
righteous have been promised is that
rivers flow beneath it, and its provisions
are continuous as is its shade. Such is the
abode of those who were righteous,
while the abode of the ingrates is the
fire.Peace
The verse right translation is as followThe illustration of the Garden which the righteous are promised! beneath it flow rivers perpetual is the enjoyment thereof and the shade therein such is the End of the Righteous; and the End of Unbelievers is the Fire. (35)
The bold word is used to translate the arabic word "Mathel", which means an illustration or an example and not Allegory.
As far as the prayer topic, I think we should discuss in other thread
Sorry for the misunderstanding
- It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills for He is Most High, Most Wise.* (Ash-Shura 4251)
If Quran does not contradict within itself, then one of the following is true
1- God does not speak to humans directly (4251) and God did not speak to Moses directly as Moses was a human as well.
2- God does not speak to humans directly (4251) and God spoke to Moses directly; Moses was not a human.(
It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a Messenger to reveal, with Allah's permission, what Allah wills for He is Most High, Most Wise. (51)
And that is exactly how God spoke to Moses, directly and behind a Veil; Moses never seen God, and when he asked God to show himself to him, the following happened
(When Moses came to the place appointed by Us and his Lord spoke to him, He said (Moses) "O my Lord! show (Thyself) to me, that I may look upon Thee." Allah said "By no means canst thou see Me (direct); but look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested Himself to the Mount, He made it as dust, and Moses fell down in a swoon. When he recovered his senses he said "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (7-143)
The Quran verses never condertict it self, but our understanding can be limited. Thus, God spoke to Moses, the human, without showing himself to him.
Salam,
I know I'm coming back into this conversation a little late. I just now read all of the posts in this thread.
Thank you for comming Back sun You came with light (Truth) that I needed.
peace
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Salam,
The bold word is used to translate the arabic word "Mathel", which means an illustration or an example and not Allegory.
I agree with this statement.
After searching the Quran, there are many examples of God operating outside of the laws of nature. Belalhammad listed some of them. I think one of the most profound verses in support of this fact is 349
Salam,
Arnab -
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Of some messengers We have already told thee the story; of others We have not; and to Moses Allah spoke direct. (4-164)
AND TO MOSES ALLAH SPOKE DIRECT
Arnold, How can you disblieve this verse "Kalm Allah Mosa Ta-Kliman"? confused
Please every body who read this verse, tell me, DID GOD SPOKE TO MOSES IN A DIRECT WAY? IS IT THE ULTIMAT TRUTH? hail
Peace
Peace,
I see communicating not as breaking any laws of nature, which I have clearly stated in my articles. So using this as "proof" is a waste of time.
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The bold word is used to translate the arabic word "Mathel", which means an illustration or an example and not Allegory.
Miim-Tha-Lam = Stand erect, mutilate or castrate (namely a sheep or goat), to set up a thing, affect to be like or to imitate a thing, apply a proverb, apply a thing proverbially, be nearly in a sound or healthy state, near to convalescence, obey/follow a command or order, to resemble, be of likeness or equivalent.
http//www.studyquran.co.uk/14_MIIM.htm
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Salam,
I agree with this statement.
After searching the Quran, there are many examples of God operating outside of the laws of nature. Belalhammad listed some of them. I think one of the most profound verses in support of this fact is 349
Salam,
ArnabPeace,
I have already addressed this verse completely in my essay and in many previous discussions, but since people rather take time to "attack" instead of first researching themselves I'll hold your hand and let's go through the verse
Warasoolan ila banee isra-eelaannee qad ji/tukum bi-ayatin min rabbikum annee akhluqulakum mina altteeni kahay-ati alttayrifaanfukhu feehi fayakoonu tayran bi-ithni Allahiwaobri-o al-akmaha waal-abrasa waohyeealmawta bi-ithni Allahi waonabbi-okum bimata/kuloona wama taddakhiroona fee buyootikum inna fee thalikalaayatan lakum in kuntum mu/mineena
Warasoolan/and a messenger ila banee isra-eelaannee/ to the tribe/relatives of Israel qad ji/tukum bi-ayatin min rabbikum/ Hear me, I come with a sign of your Developer annee akhluqulakum mina altteeni kahay-ati alttayrifaan/I will create through a process a living Tayrifaan from mud
Ok, what does Tair mean in Arabic? It means to fly/hasten. It was used for any animal that was fast like horses, birds, insects. It was also used for cavalery and even soldiers themselves. It was also used for omen and destiny since the Arabs tried to predict omens by looking at which directions birds flew too. This was part of many mythologies on earth. It also was used for famous people as their status was high as a bird. Let' s see how the Qur'an also uses Tair
7131 ........ they blamed it on the bad omen/yattayyaroo of Moses and his companions. Most people know not that there is no such thing as a bad omen or a good omen/ta-iruhum. People determine their destiny according to Allah?s Laws. In that sense, then, omens are with Allah alone.
2747 They answered, "We consider you, and your companions a bad omen/ittayyarna for us." He said, "Your omen/ta-iru is determined by Allah?s Laws. Nay, you are but a folk who are being tested."
3619 The Messengers replied, "Your destiny/ta-iru rests with yourselves, now that you have been reminded. (There is no such thing as a bad omen 1713). Nay, but you are a people who are wasting away your potentials.? (1012).
1713 All deeds/ ta-ira of the humans are instantly recorded on their ?Self?, as if the record book is fastened to their own necks. And We shall bring forth this record book wide open to them on the Day of Resurrection.
So the word Tair in this verse can as much mean Omen/destiny/deeds/future as it can mean bird or horses. This has nothing to do with literal or allegorical reading, but with the multiple meaning sof one word in Arabic, this is also the power of Arabic.
faanfukhu feehi fayakoonu tayran bi-ithni Allahi / in it I will breath/infuse so it will become like tayran with Allah's permission
The first Tayran can be LITERALLY read as omen/destiny/bird/horses/soldiers/future/fame and the second one also.
So it can be understood as
Warasoolan/and a messenger ila banee isra-eelaannee/ to the tribe/relatives of Israel qad ji/tukum bi-ayatin min rabbikum/ Hear me, I come with a sign of your Developer annee akhluqulakum mina altteeni kahay-ati alttayrifaan/I will create through a process a living Tayrifaan from mud faanfukhu feehi fayakoonu tayran bi-ithni Allahi / in it I will breath/infuse so it will become like tayran with Allah's permission
and a messenger to the tribe/relatives of Israel Hear me, I come with a sign of your Developer I will create through a process a living destiny from mud in it I will breath/infuse so it will become like a high-flying bird/fame with Allah's permission
waobri-o al-akmaha/ and I free/remove/set free/make safe/healthy/cure/ heal/ fashion/ restore the akmaha/blind.
akmaha from Kamaha which according to Taj-Alroos is equal and comes from to Ghamma which means covered, veiled, concealed, confusedness, obscureness, calamity, misfortune. In 218 the Qur'an uses a similair meaning
Summun/deaf bukmun/from you AAumyun/blind/confused/puzzled/misguided fahum/ so they are layarjiAAoona/non-returning
Deaf, dumb and blind and confused; and they return not.
Both Ghamma as Aimy have the meanings of being blind and confused and being a sad person and are used as examples of how a person is blind of reason and are thus . See
3153....you grief for (his) grief ghammanbighammin
2040...fanajjaynaka mina alghammi We delivered thee from great distress
Also Kamaha means to wander around aimlessly LITERALLY.
So waobri-o al-akmaha can LITERALLY meanwaobri-o al-akmaha/ and I free/remove/set free/make safe/healthy/cure/ heal/ fashion/ restore the akmaha/ blind by confusion and are thus sorrowful and distressed and weandering around aimlessly.
waal-abrasa /and of Al-Abrasa
The word is abras, one suffering from lukoderma, a disease that discolours the skin, and not judham, leprosy. Probably under evangelical influences did it got confused with leprosy. Metaphorically, however, it means, to have ones misfortune added to another. Ibn Faris says that al-biras means, barren portions of the desert, whence the metaphorical meaning of misfortune, so Jesus cured misfortunes by teaching people the truth.
waal-abrasa /and of Al-Abrasa/are barren (of potential/growth) and thus have misfortune.
waohyeealmawta bi-ithni Allahi /and make the dead living by Allah's leave.
Maut means death, but also LITERALLY MEANS dead by grief, to become still, wind that stops blowing.
The Qur'an uses al-maut/dead also
2780 But verily, you cannot make the dead/al-maut hear, nor can you make the deaf of heart to hear the call when they turn back to retreat.
And the above clearly refers to the ones dead of knowledge and progress as it refers to hearing the revelation
2779 Therefor (O Muhammad) put thy trust in Allah, for thou (standest) on the plain Truth.
2781 Nor canst thou lead the blind out of their error. Thou canst make none to hear, save those who believe Our revelations and who have surrendered.So the Qur'an uses the dead metaphorically
6122 Is one who was dead and to whom We
gave life, and We made for him a light to
walk with amongst the people, as one
whose example is in darkness and he
will not exit from it? It is such that the
work of the ingrates has been adorned
for them.824 O you who acknowledge, answer the call
of God and His messenger when he calls
you to what will grant you life. Know
that God comes between a person and
his heart, and that to Him you will be
gathered.3522 Nor equal are the living and the dead;
God causes whomever He wills to hear.
You cannot make those who are in the
graves hear.*Just as the Qur'an (and thus every revelation) is called a Healing and medicine/shifa
4144 Now if We had made it a Qur'an in a non-Arabic tongue they would surely have said, "Why is it that its verses have not been made clear? Why - a foreign tongue and an Arab?" Say, "For those who accept it, this is a Guidance and medicine for a wholesome life. But as for those who will not believe (Arabs or non-Arabs), in their ears is deafness, and so it remains obscure to them. They are like people who are called to from afar. (26200)
1057 O people, advice has come to you from
your Lord and a remedy for what is in
the chests, and a guidance and mercy
for those who acknowledge.And importantly, God has given specific rules on death
3942 God takes the person when it dies, and
during their sleep. He then keeps those
that have been overtaken by death, and
He sends the others back until a
predetermined time. In that are signs for
a people who will think.23100 "So that I may do good in what I have
left behind." No, it is but a word he is
speaking. There is a barrier to prevent
them from going back until the day
they are all resurrected.*And for those saying that God gave permission to raise the dead, then He must have said this in 23100 also otherwise it creates a contradiction in my eyes. This is also why in the other stories as 2259 I see it as a metaphorical story since the dead are LITERALLY BEHIND A BARRIER.
waonabbi-okum bimata/kuloona
And I announce/declare what you eat
wama taddakhiroona fee buyootikum inna fee thalikalaayatan lakum in kuntum mu/mineena
And what you hoard/you store/you stock/you accumulate in your houses Lo! herein verily is a portent for you, if ye are to be convinced.
So let's put them together
And a messenger to the tribe/relatives of Israel Hear me, I come with a sign of your Developer I will create through a process a living destiny from mud in it I will breath/infuse so it will become like a high-flying bird/fame with Allah's permission.
and I free/remove/set free/make safe/healthy/cure/ heal/ fashion/ restore the akmaha/ blind by confusion and are thus sorrowful and distressed and walk around aimlessly
and are barren (of potential/growth) and thus have misfortune
and make the dead (of potential) living by Allah's leave (2780)
And I announce/declare what you eat
And what you hoard/you store/you stock/you accumulate in your houses Lo! herein verily is a portent for you, if ye are to be convinced.
This is a LITERAL reading of the Qur'an using ITS OWN TEXT. As I have done with the other verses discussed. I see no miracle above, I see a messenger who cured a people of its problems using revelation which addressed their unfair dealing and sharing of food. So to claim you read things literal and I do not is not only showing people's ignorance but also people's arrogance and limited understanding of the Qur'anic message and its relationship with nature (3191) and reason. I respect anyone not agreeing with me, but I do not respect false accusations.
But indeed
218 Deaf, dumb and blind and confused...
1591 The ones who have taken the Quran apart.
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Miim-Tha-Lam = Stand erect, mutilate or castrate (namely a sheep or goat), to set up a thing, affect to be like or to imitate a thing, apply a proverb, apply a thing proverbially, be nearly in a sound or healthy state, near to convalescence, obey/follow a command or order, to resemble, be of likeness or equivalent.
http//www.studyquran.co.uk/14_MIIM.htm
So do not confuse your limited 8 year old modern Arabic with the mature Classic Arabic.
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So do not confuse your limited 8 year old modern Arabic with the mature Classic Arabic.
rotfl
Miim-Tha-Lam = Stand erect, mutilate or castrate (namely a sheep or goat), to set up a thing, affect to be like or to imitate a thing, apply a proverb, apply a thing proverbially, be nearly in a sound or healthy state, near to convalescence, obey/follow a command or order, to resemble, be of likeness or equivalent.
http//www.studyquran.co.uk/14_MIIM.htm
So the verse could be, per your translation
A "likeness or equivalent" of the Garden which the righteous are promised! beneath it flow rivers perpetual is the enjoyment thereof and the shade therein such is the End of the Righteous; and the End of Unbelievers is the Fire. (35)
I do not see a differances between what I wrote before and now
Peace
The verse right translation is as followThe illustration of the Garden which the righteous are promised! beneath it flow rivers perpetual is the enjoyment thereof and the shade therein such is the End of the Righteous; and the End of Unbelievers is the Fire. (35)
The bold word is used to translate the arabic word "Mathel", which means an illustration or an example and not Allegory.
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So, you agree that God spoke to Moses Driect?
Yes, I say clearly in my articles that communication is not breaking the laws and not intervening by breaking/ignoring the established laws of the universe. Communication to guide mankind is the same as the instincts given to animals. That God spoke to Moses directly I believe does not mean by the use of air-vibration but by information exchange using the Quantum Field which connects all our brains with the whole universe. But only to Moses it is known how it felt.
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Yes, I say clearly in my articles that communication is not breaking the laws and not intervening by breaking/ignoring the established laws of the universe. Communication to guide mankind is the same as the instincts given to animals. That God spoke to Moses directly I believe does not mean by the use of air-vibration but by information exchange using the Quantum Field which connects all our brains with the whole universe. But only to Moses it is known how it felt.
The way the verse means, in arabic, is that Moses spoke to God "KaLam Allah Moses Taklima", which means a direct TALK and not through A Radio Waive.
So, how about that verse
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When Moses came to the place appointed by Us and his Lord spoke to him, He said (Moses) "O my Lord! show (Thyself) to me, that I may look upon Thee." Allah said "By no means canst thou see Me (direct); but look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested Himself to the Mount, He made it as dust, and Moses fell down in a swoon. When he recovered his senses he said "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (7-143)Do you believe that the Mount exploded and became dust?