YT 56 - MATAHARI TERBENAM DI KOLAM BERLUMPUR . . . . BETUL KE?

BAB  #  4  PENYELEWENGAN / KEROSAKAN 

MUNAFIQUN DAN 1400 TAHUN ZAMAN GELAP ISLAM 

 
 

PENYELEWENGAN DAN KEROSAKAN YANG TELAH BERLAKU: 

Tafseer dan Terjemahan Surah al-Quran Yang Salah

Surah #18 : Al-Kahfe

YT 56 : Adakah matahari terbenam di kolam berlumpur?

https://youtu.be/PBU5316xzns?si=SVL_-tDSOhXYIyAy

Mendedahkan beberapa tafsir al-Quran yang sesat

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YT56 Surah Al-Kahf (Surah 18): Adakah matahari terbenam di dalam kolam yang berlumpur? Mendedahkan beberapa tafsir al-Quran yang sesat

Salam Alaykom, today Insha’Allah we're going to cover a very critical question, that's often thrown against the Quran to accuse the Quran of being outdated and mythological and unfortunately some of the translations did not help, because the translations we have available to us have taken from the misinterpretations that were based on inaccurate information about the Quran and about the world. So we're going to get started right away Insha’Allah. 

So this is the question that's often asked: does the sun set in a pool of mud? The answer is of course definitely not, and we're going to see the accurate interpretation Insha’Allah based on the Quranic methodology that we've used on this channel. And that is completely based on principles and steps and rules provided by the Quran itself. So this is interpretation of the Quran by the Quran. Quick reminder that the Abrahamic locution is very much an important part of this methodology, we also remind you that in prior videos we have talked about al shams, the term that's part of the Abrahamic locution, which means the messenger. 

We also talked about the verb غرب we talked about it in a prior video, it refers to the setting or the ending or the completion of something. All right, we also remind you of the concept of nested interpretation, which we're going to make very heavy use of in this segment right now. All right, so the verse in question is from Surah Al-Kahf verse 86, Ayah 86, 

and this is the expression that is the cause of the problems. so the translation of the main, of course, this is not the whole Ayah, we're just going to start with this part. so that 

when he eventually reaches or reached, both are acceptable, the location where the messenger shall end his mission, he found his mission ending in “Aaynin Hami’a”. 

now remember, al-shams we translated it before, we've talked about this before in prior videos. Please refer to them if you have any questions the messenger is a representation or an indication of the term al-shams which literally means the sun but in the Abrahamic locution it's referring to the sun, meaning the source of illumination, so the messenger. setting or completing its mission or his mission. at the end of the day the sun sets (تغرب .(This is part of the Abrahamic locution that we've explained before, when we talked about the story of Cain and Abel and ghurab and refer to that video please. 

so when he eventually reached or reaches the location where the messenger shall end his mission, he found his mission ending in “Aaynin Hami’a”, this is the expression that we want to tackle.

 All right, so before we tackle it I want to give you a brief quick survey to identify where the problem is. So you can see there is a significant problem in the translations that's based on the interpretations and we're going to see this. so just very quickly sahih international the translation of this last sentence appeared to him to be setting in a spring of murky water. in the study Quran which is edited by Sayyed Hussein Nasr “he found it setting in a murky spring”. Abdallah Yussuf Ali “he found it set in a spring of murky water”. Marmaduke Pickthall “he found it setting in a muddy spring”. Muhammad Habib Shaki “he found it going down into a black sea”, not sure where he got sea or black. Arbore “he found it setting in a muddy spring”. Abdul Haleem from the oxford translation of the Quran “he found it seemed to be setting in a muddy spring”. All right, so the basis for all of these translations as you see, they're all problematic, the sun does not set in a muddy spring, or in a murky spring, or in a black sea, the sun sets as we know geographically beyond the earth. so it doesn't set in anything and we're going to see exactly what the correct translation is. but before we do this I’m going to give you the Arabic references just in case some of my Arab brothers do not agree with my diagnosis that the origin of the problem really started with Tafseer, with the interpretations. 

So we're going to go back to one of the most popular Tafseer by Ibn Kathir and we're going to see exactly what he says. I included it in Arabic from the original so that you can you can refer to it but I’m also going to translate it. the translation basically says that Ibn Jarrir meaning at-tabbari reported to me from Yunus from Ibn Wahab from Nafe’e Ibn naaim et cetera, et cetera, that ibn Abbas said “Aaynin Hami’a”, in this expression “Aaynin Hami’a” and then he translated it, and then another person Nafe’e said that another person called Kaab Al-Ahbar was asked about it. now I want to stop for just two seconds to give you a little background. Kaab Al-Ahbar is a major Jewish rabbi who converted to Islam and came to medina during the time of Omar ibn Al-Khattab and then he lived a long time and he had a lot of contributions to the interpretation of the Quran. and most of the Muslim scholars of that period refer to him as an authority. now I want you to stop and think. just think what does that mean? so the authority for most of the translations of that period which we talked about before at-tabbari died in 310 hijri. so most of the interpretations that he accumulated had something to do with this person Kaab Al-Ahbar who used to be a Jewish rabbi, who converted and most of the misguided interpretations of the Quran came through this and similar means. so I’m just showing you right in front of you that this is a direct quote from Kaab Al-Ahbar included in our own Tafseer as late as 774 hijri. not just at-tabbari, who is 310 hijri. 

 All right, so Kaab Al-Ahbar said “you know more about the Quran but I find that in the book” notice “in the book” to him “the book” is the Torah. and this betray exactly where he's coming from and perhaps what his intentions were. so he says literally “I find it in the book”, “the book it disappears in a pool of black mud”. So most of those who reported about this interpretation through the authority of ibn Abbas brought it exactly from this same source. I’m putting it in front of you so you can wake up and be aware that what we say and what we claim on this channel is not from a vacuum, it's right there, in the books. so he referred to it as “black mud” and the authority is Kaab Al-Ahbar, this person right here. 

All right, Mujahid one of the students of ibn Abbas repeated the same thing. and most of the so-called Meccan school of Tafseer which is ibn Abbas and his five students followed the exact same process of taking authority directly from Kaab Al-Ahbar, who in his own language, according to their own books of Tafseer, referred to al-kitab as his kitab not the Quran. 

 All right, so here's another example from Tafseer of Abu-Su’ud died in 951 Hijri. here there's a scene where Muawiyah, the first Umayyad ruler, self-proclaimed ruler, who grabbed the leadership of the Muslims after fighting against Ali, whom the Muslim had selected as their legitimate caliph. and yet, Muawiyah fought against him, killed countless Muslims tens of thousands of Muslims, most of the close companions of the prophet (saw) were killed by Muawiyah and his armies. And then, they moved the seat of Muslim government from medina to Damascus. This is a scene where one of the companions of the prophet (saw) Abdullah Ibn Amr Ibn Al-A’as, who is a companion younger one but also very closely associated with Muawiyah. Muawiyah asked this companion Abdullah Ibn Amr Ibn Al-A’as: How do you read this? And he says: As amir al mou’menin would read it. As you would read it, I would read it. And then Muawiyah looked to Kaab AlAhbar. Now again these are not my words, these are in this Tafseer by Abu-Su’ud, very highly respected Tafseer by the Muslim scholars, he died in 951 Hijri. Muawiyah is asking Kaab Al-Ahbar (just visualize it), Muawiyah is asking this Jewish rabbi who converted to Islam: What do you think is the interpretation? How do you see the sun setting? And the same rabbi said in water and mud. All right, the third example is a lot more recent and you notice that I started with 774 Hijri, and this is reported about Ibn Jarrir at-tabbari 310 Hijri much earlier, and then we moved forward to 951 Hijri and then we're still moving forward to within the last century 1393 Hijri, Ibn A’ashur this scholar right here, Tunisian highly respected scholar, highly well-received scholar, by the Muslims all over the world, especially the Arab world he worked for 16 years on his interpretation. He says about this and he is reporting his references etc… And he says: it is the black mud. Again, the word black does not occur anywhere in the original expression of Quran “Aaynin Hami’a” and then he interpreted it by saying “the meaning is a water that's mixed with this silt or the mildew or the slime that usually sets at the bottom of stagnant undrinkable putrid water” and he says “it's not pure” and then he continues many different people said “Aaynin Hamia” meaning hot not “Hami’a” and then he continues his own interpretation, he adds his own interpretation, this is Ibn A’ashur, he says: And it seems that this fountain refers to oil wells that is located in Azerbaijan in the in the shores on the shores of Azerbaijan where Baku is. All right, so this last sentence is his own invention he has no basis for it whatsoever he just threw it in without giving any evidence without giving any explanation why does he think 

 So. 16 years of working on the interpretation of the Quran, highly respected scholar, one of the most widely distributed Tafseer of modern collection of Tafseers. All right, so his interpretation is water mixed with silt and sludge and then he says perhaps it seems that it is the oil wells of Azerbaijan. 

All right, so following our methodology we take the words and we do the nested interpretation we talked about the nested interpretation before. We leave what we're working on and go search for references in the Quran for every single word collect all the indications and the meanings and how the Quran used these terms and try to come up with a theory or a conjecture and then validate it and then verify it and then try to apply it to the history or to the story within which these expressions are provided in the Quran and that's what we do. This is called nested interpretation. 

Now, we're going to dive deeper into each word. The word aayn occurs in the Quran to mean several things fountain, wellspring in the case of Jannah, it's a wealth spring of beautiful drinks and hydrating fluid that Allah provides to those in Jannah or eye, literally eye, the physical eye it is also used as in ayah 11:31 to indicate opinion. This is the story of prophet Noah I am not going to condemn those who are considered unworthy in your eyes meaning in your opinion by declaring that Allah will not give them deeper understanding. The word aayn refers to among several things fountain or the source meaning the source of something and the opinion. 

All right, so keep that in mind we're going to move to another word or the second word and by the way this is another ayah 88:5 they are forced to drink out of putrid fountain, a putrid fountain, this is referring to the unbelievers or disbelievers kafirin, who are given this type of punishment. The word “Hami’a” remember we're talking about this expression right here “Aaynin Hami’a”. The word “Hami’a” comes from two gerunds one is hamawa which means heat as in adversarial, envious, malicious, inimical, hostile, and to confirm what I’m saying refer to ayah 9:35. The point is when the Quran refers to “Hami’a” or “hamawa” it is referring to a sort of a red eye. You say somebody has a red eye on you that means he's suspicious toward you, he has animosity toward you. It also is used to refer to blind allegiance, meaning blind allegiance to one's kin or one's ilk or one's tribe or one's nation that type of allegiance that is fervor and the group identity kind of concept with excessive protective association and allegiance to that group identity that is part of the meanings of the word “Hamawa” or “Hamiya” in the Quran and you can see verse or ayah 48:26 if you would like to dig further. This is one of the meanings, one of the indications. 

Another indication that's used exclusively in surah Al-Hijir. It occurs three times the root is Hama and the word that's used is Hama’a and it means if you think of a pool of water that is left for years unattended, uncleaned, after a while there is a thick layer of mildew and silt sticky slimy sludgy type of material that accumulates at the bottom and it's composed primarily of dead algae and rotten sediments and animal excrements especially insect bodies and insects excrements that sort of fall down to the bottom of the pool and accumulates to make that ugly kind of dark gray sometimes dark brown, very poisonous type of slimy material that is Ham’a. 

Now, we have two indications for the word “Hami’a”. The word that we started with one is heat adversarial envious malicious and the second one is this slimy sticky poisonous material that is at the bottom of stagnant water. Water that has not been refreshed with fresh water. Now, some of you already are making associations because in a prior segment we talked about the water that Allah brings down from the heaven and brings down upon the soul of the Muslim of the believer is associated with fresh guidance and direct guidance from Allah. That's fresh water. Stagnant water is old putrid decomposing type of water very bad type of source of nutrition or source of hydration and this is the mental theme that Allah uses constantly throughout the whole Quran. This is the worst of that type of bad water that we're talking about now we're aware that this similar term is used in Surah Al-Hijr we're not going to discuss that interpretation of Surah Al-Hijr we will discuss it in a future time Insha’Allah. All right, so from Surah Al-Kahf if we go back now, ayah 86 this is the translation now we can come up with a comprehensive interpretation of that expression “Aaynin Hami’a” this expression right here, so that when he reaches or reached both (the Arabic grammar the Arabic syntax allows both either in the past or in the present meaning the future) when the messenger completes his mission the location where the messenger completes his mission he found his mission completing in “Aaynin Hami’a” and this is the translation that we offer a location that is a fountainhead of hostile stalkers meaning people who have animosity and enmity toward you and they're keeping very close eye on you not because they like what you have but because they're looking for an opportunity to jump and attack you this group of stalkers is as vile and poisonous as the slimy moldy silt and sludge in stagnant putrid water at the bottom of stagnant putrid water. This is “Aaynin Hami’a”. 

To explain it just a little bit more, it's a group of people who are watching this messenger al-shams with animosity and suspicion remember we're talking about Zul Qarnayn. 

Allah (swt) is giving us some descriptions about Zul Qarnayn how do you identify this person? Well this person ended his life in an area, when he first got there to that area, he found such group of slimy hostile stalkers who are watching him very carefully with the intent to destroy him, attack him, express their enmity toward him.

And some of you are already starting to get ideas, I hope. Write me about such ideas in the comments Insha’Allah. We're going to reveal and prove the result of who the name is Insha’Allah in the next segment. But if you have some of these ideas please write. So here let me take just a couple of seconds. if you have not subscribed already please subscribe, it helps us put this material in front of new people. If you already are subscribed, make sure you click the red bell button because this way you receive immediate notification anytime we have something new and YouTube search mechanism will present this material to new people. And therefore, we spread this type of علم we said it's our mission. 

All right, so a group of people who is “Aaynin Hami’a”, it's a group of people who are watching this messenger with animosity and suspicion who are the source of malice toward him and who cling to their corrupt weltanschauung as we described it in prior segments like the slimy silt and sludge at the bottom of putrid stagnant water. I hope it's clear now. 

We see has nothing to do with the geography of where the sun sets and therefore, when the early interpreters really misunderstood the concept of earth itself and they thought it was flat, and by the way I saw a lot of these references in the early interpreters not early even the later ones who claim and insist that the earth is flat. and therefore, there is some sort of pool where it goes and sets and kind of rests until the next day and so on. so really misinformed, misguided type of interpretations. Unfortunately, some of the lazy translators just plucked it up, translated it into English and put it there as if they have no responsibility to go beyond the obvious which is wrong.

All right, so we will continue with the rest of the Ayah 86. And he found there meaning by that location that we just described, by that location he found another group kawman let me stop here for just two seconds. The word kawm whenever it's used throughout the whole Quran it doesn't mean just a group of people. I know in some earlier segments I may have used just a group of people but kawm has a little bit more peculiar characteristic specifically it refers to some commonality between the person and this group of people. This here the Quran is saying he found a group of people with whom Zul Qarnayn had some commonality. 

He found two groups of people the first one are the hostile stalkers “Aaynin Hami’a”and he found another group, that second group he had some commonality with. And then we said O Zul Qarnayn! you are given a choice to punish (to punish whom?) the hostile stalkers. Of course not the people with whom he had some commonality or to deal with them using insider inside husnan we talked about husnan before. Let me repeat it again, because it's so critical this is one of those key words that is often misinterpreted and misunderstood the word hussan or ahsan or husna all of these generated from the same gerund of hasanah, in the Quran in the Abrahamic locution doesn't mean better or beautiful or good. It's not that type of vanilla flavored interpretation. Ahsan in the Abrahamic locution means something that holds insider information, insider knowledge, insider insight. And it's this insight is only available to those who dig deep. Again, we refer to Surah Yussuf, ayah 3 “we recite to you” or “we recite upon you ahsan al qasas” meaning the stories that are most in endowed with insider information. 

This is an invitation to prophet Muhammad (saw) Ayat 12:3 to dig through these stories and extract a lot of information it's not just a flat interpretation, flat translation of those stories that is acceptable. This is what ahsan means.

So here that means you deal with them using this type of insider insight, insider insight about what? Because the Quran was telling us that Allah taught Zul Qarnayn this type of information about the vile, slimy group of stalkers who were at the location where he would end his mission. 

 All right, and again most of you are already getting the hint and the idea of who Zul Qarnayn is. But like I said we will reveal it next time Insha’Allah in the last and final episode or segment about Zul Qarnayn. 

Ayah 87 “he said: as to the one who transgresses or transgressed we shall punish him and then he shall be returned to his lord and his lord will inflict on him an unfathomable type of punishment”. 

Let me stop at this word transgressed, zalama implies some sort of violation of an agreement violation of a pre previously agreed upon a set of rules some sort of contract some obligations. And some of you who are aware of the Islamic history are already developing some thoughts about what's going on. If you're already starting to guess, please write me in the comment tell me what you think. 

Ayah 88, and we shall reveal to him some explanations or some things about our command that is easy for that person to accept or to understand and to receive. and we explained all of these words in a prior segment that we presented on this channel please refer back to it I will put the links in the description. The translation is but as to the one who believed and worked to unlock the terminology of the scripture. 

Remember, the word saleh we talked about this before. The word saleh refers to terminology and it is associated with the gerund salaha which is in the common Arabic that means it's good again vanilla flavor type of interpretation. According to the Abrahamic locution it refers to the terminology of the Quran, same word saleh and moustalah in Arabic moustalah in the common arabic the word moustalah is used in the Quranic Arabic saleh so saleh means terminology. He worked the terminology, extracted the terminology, he tried to decipher the codes of these special Abrahamic locution terms and vocabulary. To that person we shall reward him with more insider insights meaning as a messenger he will be explaining more and more to that person.

 Who? The ones who believe and who work al salihat who work the terminology, who are willing to invest their time in learning the words of Allah and we shall share with him about our matter according to his existing cognitive readiness. Again, we've covered this in the prior segment as I said. The last set of 

Ayat 89 “and thus he continued to have others follow his way of supplication”. Now I’m going to add something I didn't say before. “Have others follow his way of supplication” that means he did daawah to them he spread this message that he was given and he had people join in that message and follow the same message with which Allah (swt) has tasked him to distribute and share. 

Now, here we have the opposite of “Matla’a al-shams”. “Matla’a al-shams” is the location where the messenger rose, meaning his mission began. Until when he reaches the location where the messenger rose, where his mission actually started he found it rising upon a group of people with whom again kawm remember kawm there is some sort of association or some sort of commonality between him and this group of people kawm for whom we provide provided no shelter from the sun or the messenger. Now, you should really be getting the concept I’m not going to say it. We're going to relay it completely and totally unravel it and do the nested interpretation in full in the next segment and I promise you it is a beautiful segment. I look forward and I’m so excited to share all of this information with you. In that segment we're going to cover a lot of new bayinat, new instruments of extracting evidence from the Quran, new ways of learning beautiful things from the story that nobody has touched on before. Insha’Allah you will stay with us till the end of this episode and then you will join us in the next episode Insha’Allah. 

All right, this report this is the most important hint for some of you again who are trying to guess who Zul Qarnayn is? Again please write me in the comment if you already have formulated some ideas and opinions. This report is as reliable as the certainty you Muhammad have that we are fully knowledgeable about everything he knows. 

Now, I want you to reflect on this. This report we just gave you the report of Zul Qarnayn. So far two scenes out of the four scenes of Zul Qarnayn in the story of Zul Qarnayn in Surah Al-Kahf. Remember, there are four scenes. We just covered two. “Maghreb al-shams” and “Matla’a al-shams”. so “Maghreb al-shams” is the place where his mission terminates or ends or completes. “Matla’a al-shams” is where his mission initially was launched was has begun. This group of people, he found this group of people and this group of people had no way to defend themselves or to shelter themselves against the power of the mission and the message that this messenger Zul Qarnayn is bringing to them and again those of you who know history already have figured it out. 

All right, this report is telling us and telling prophet Muhammad (saw) is as reliable you can be as Zul Qarnayn of it you can be as confident that it's going to happen or has happened as your own confidence in the fact that Allah knows about Zul Qarnayn fully everything about him is totally aware of everything if you reflect on this you will see the beauty of this hint. All right, this is the end of this segment 

Insha’Allah I ask you to subscribe like and share and comment. I ask you to remain persistent in your attempt to learn and understand the Quran and we close with the Duaa as we always do. Thank you for watching!

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TIDAK ! SUDAH TENTU TIDAK !

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Al-Kahf 18:86

حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًاۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا

• Melayu - Abdullah Muhammad Basmeih - Sehingga apabila ia sampai ke daerah matahari terbenam, ia mendapatinya terbenam di sebuah matair yang hitam berlumpur, dan ia dapati di sisinya satu kaum (yang kufur ingkar). Kami berfirman (dengan mengilhamkan kepadanya): "Wahai Zulkarnain! Pilihlah sama ada engkau hendak menyeksa mereka atau engkau bertindak secara baik terhadap mereka".

Lokusi Ibrahim

• "Sehingga apabila dia (akhirnya) sampai ke lokasi di mana rasul akan mengakhiri (misinya), dia mendapati {misinya berakhir} di عَيْنٍ حَمِئَةٍ."

• Istilah ٱلشَّمْسِ adalah petunjuk misi Utsn telah {selesai} atau naik {bermula} iaitu contoh: مَغْرِبَ ٱلشَّمْسِ merujuk kepada terminolgi metaforik iaitu bagi cahaya matahari terbenam - taghrub, jadi Utsn menyelesaikan misinya pada penghujung hari apabila berlaku taghrub. 
• Sebaliknya istilah مَطْلِعَ ٱلشَّمْسِ apbla misinya bermula dia sampai ke lokasi cahaya matahari terbit - iaitu terminologi metaforik} yg bermaksud utsn itu naik {misinya bermula}, dia merasai dirinya sbgai utsn dpt menguasai skmplan org yg memiliki prsmaan kturunan dgnnya. 

• Jadi inilah dia lokusi Ibrahim, kerap digunakan istilah-istilah metaforik merujuk kepada cerita yang di firmankan Allah SWT didalam al Quran. 

• Sapertimana dibincangkan dalam episod sebelum ini, telah dibuktikan bahawa di dalam Al-Quran memang tidak muncul tidak ada nama sosok dua orang manusia Allah SWT sebutkan sebagai َقَابِيْل dan هَابِيْل tidak ada kaitan pun dengan anak lelaki Adam, dan tidak ada seekor burung gagak atau غُرَابًا yang didatangkan oleh Allah SWT ditugaskan untuk mengorek tanah bagi menanam jenazah orang yang terbunuh, memang al Quran tidak menyebut hal kematian hal membunuh siapa tidak ada pun. 

• Semua istilah berkenaan Allah SWT gunakan begitu cantik sekali sebagai gambaran metaforika yang mengandungi maksud tersirat yang semuanya perlu dikaji difahami dengan fikiran abstrak untuk mencunkil maksud sebenar yang Allah SWT firman kan.  Itulah satu satunya senibina ayat-ayat yang Allah SWT telah gunakan dengan begitu cantik sekali didalam al Quran hingga tidak mampu ditandingi oleh mana mana manusia mahu pun dia ahli bahasa ahli penulis seni sebagainya.

• Sebagai contoh perkataan فِىٱلْأَرْضِ bukan bermaksud 'tanah' atau 'bumi' atau 'kotoran' sepertimana yang para pentafsir zaman dahulu fahamkan. Mereka seolah-olah ambil mudah tidak mahu mengkaji lebih mendalam apa yang Allah SWT mahu difahamkan, dengan sambil lewa mencedok dari apa yang ditulis dalam kitab tafsir kitab suci terdahulu (yang mana telah dirosakkan) terus melekatkan nya ka dalam al Quran tanpa soal dicedok secara pukal .."hook" .. "line" .. and "sinker" sebagai tafsir terjemahan sebenar kebenarannya.

• لْأَرْضِ = tanah; bumi; kotoran; jadi itulah tafsir interpretasi perkataan ayat al Quran yang diajar kepada kita sejak turun temurun malah sedia diterima bulat-bulat. Hasilnya majoriti umat Islam tidak faham ayat-ayat al Quran yang dibaca. Tidak faham apa yang Allah SWT maksudkan sebenarnya. 

• لْأَرْضِ itu pun adalah istilah metaforik. Maksudnya غُرَابًا - iaitu manusia yang didatangkan sebenarnya dia seorang yang taqwa yang ingin mempelajari maksud sebenar ayat-ayat dalam kitab suci waktu itu. Dia sentiasa sibuk berusaha bersungguh sungguh "mengorek isi kandungan kitab suci bagi memahami maksudnya yang sebenar", tetapi kalimah غُرَابًا telah di salah tafsirkan sebagai "burung gagak yang sibuk mengorek tanah membuat lobang bagi menanam orang yang mati dibunuh".

• Apabila dia akhirnya sampai ke lokasi di mana utsn itu akan menamatkan misinya, dia mendapati misi berakhir dengan عَيْنٍ حَمِئَةٍ.

• Anda boleh melihat punca masalah dari sumber di bawah:

Sahih Antarabangsa: "kelihatan kepadanya sedang terbenam di mata air yang keruh"

Kajian Quran: "dia mendapati ia terbenam di mata air yang keruh"

A.Y.Ali: "dia mendapati ia terletak di dalam mata air yang keruh"

M. Pickthall: "dia mendapati ia terbenam di mata air berlumpur"

Melayu - Abdullah Muhammad Basmeih: "terbenam di sebuah matair yang hitam berlumpur"

M. Habib Shaki: "dia mendapati ia menuju ke laut hitam"

A. J Arberry: "dia mendapati ia terbenam di mata air yang berlumpur"

• Jadi asas semua terjemahan ini semuanya bermasalah, matahari tidak terbenam di mata air yang keruh, kolam berlumpur atau laut hitam, matahari terbenam secara geografi di luar bumi jadi ia tidak terbenam dalam apa-apa

• Asal usul masalah benar-benar bermula dengan Tafseer. Contohnya Tafseer popular oleh Ibn Kathir dan lihat dengan tepat apa yang dia katakan. 
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• Terjemahan mengatakan bahawa Ibn Jarrir yang bermaksud at-Tabbari meriwayatkan kepada saya daripada Yunus daripada Ibn Wahab daripada Nafe'e Ibn Naaim et setera ...bahawa Ibn Abbas berkata 'Aaynin Hami'a' dalam ungkapan Ainin ini dan kemudian dia menterjemahkannya - dan kemudian seorang lagi Nafe'e berkata bahawa seorang lagi bernama Kaab Al-Ahbar ditanya tentangnya. Kaab adalah Rabbi Yahudi yang besar yang memeluk Islam dan datang ke Madinah pada zaman Omar ibn Al Khattab dan kemudian dia hidup lama dan dia mempunyai banyak sumbangan dalam tafsiran Al-Quran, dan kebanyakan ulama Islam itu. tempoh merujuk kepadanya sebagai pihak berkuasa. Sekarang fikirkan apa maksudnya?

Jadi kuasa untuk kebanyakan terjemahan tempoh itu yang kita bicarakan sebelum at-Tabbari meninggal dunia pada 310 Hijriah sehingga kebanyakan tafsiran yang dia kumpulkan ada kaitan dengan orang ini Kaab Al Ahbar yang pernah menjadi rabbi Yahudi, yang menukar agama dan kebanyakan tafsiran al-Quran yang sesat datang melalui cara ini dan seumpamanya. Si just showing you right in front this is a direct quote from Kaab Al Ahbar wassanl aenha kaab al ahbar - termasuk dalam Tafseer kami sendiri selewat 774 Hijriah, bukan hanya di Tabbari yang meninggal 310 Hijriah.

• Maka Kaab Al Ahbar berkata b fee tainah sudaa faqal antum ailmmbal quran mani, walakani ajadaha fee al kitab taghi 'kamu lebih mengetahui tentang Al-Quran tetapi saya dapati itu dalam kitab' ...perhatikan dalam kitab ... kepadanya 'the kitab' adalah Taurat dan ini mengkhianati dengan tepat dari mana dia datang dan mungkin apa niatnya, jadi dia berkata secara literal ajahadah fil kitaab 'Saya dapati dalam kitab', kitab Al Kitab taghi bu fee tainah saudah' ia hilang dalam genangan hitam lumpur'

• Jadi beginilah ... wakathaa ruuyi ghaiyr wa a hadah ibn abbas ... jadi kebanyakan mereka yang melaporkan tentang tafsiran ini melalui kuasa Ibn Abbas membawanya tepat dari sumber yang sama ini. Jadi anda boleh bangun dan sedar bahawa apa yang kami katakan dan apa yang kami dakwa di blog ini bukanlah dari kekosongan, di sini, di dalam kitab-kitab Tafsir.. Ibn Kathir jadi dia menyebutnya sebagai "lumpur hitam" dan pihak berkuasa ialah Kaab Ak Ahbar.

• Mujaahid salah seorang murid Ibn Abbas mengulangi perkara yang sama dan kebanyakan Mazhab Tafsir Mekah iaitu Ibn Abbas dan lima orang muridnya mengikuti proses yang sama mengambil kuasa terus dari Kaab Al Ahbar yang dalam bahasanya sendiri mengikut mereka sendiri. kitab Tafseer, merujuk kepada al kitab sebagai kitabnya bukan al-Quran.

• Abu Su'ud meninggal dunia tahun 951 Hijriah, di sini ada adegan Muawiyah. Umayyah pertama yang mengisytiharkan dirinya sebagai pemerintah, yang merebut kepimpinan umat Islam selepas berperang melawan Ali, yang telah dipilih oleh umat Islam sebagai Khalifah mereka yang sah dan Muawiyah memeranginya, membunuh orang Islam yang tidak terhitung berpuluh-puluh ribu orang Islam kebanyakan sahabat rapatnya. Nabi saw dibunuh oleh Muawiyah dan tenteranya. Kemudian mereka memindahkan pusat pemerintahan Islam dari Madinah ke Damsyik.

• Ini adalah adegan di mana salah seorang sahabat nabi melihat Abdullah Ibn Amr Ibn Al A'as yang merupakan sahabat yang lebih muda tetapi juga sangat rapat dengan Muawiyah sehingga ditanya كيف تقر؟  "bagaimana kamu membaca ini?" dan dia berkata qamar yaaqar amirulmukminin "sebagaimana amirul mou'minin akan membacanya ...sebagaimana kamu akan membacanya, saya akan membacanya.

• Dan kemudian muawiyah memandang ke arah Kaab al Ahbar Muawiyah sedang bertanya kepada Kaab al Aahbar muawiyah sedang bertanya kepada rabbi mualaf yahudi ini "apakah tafsirannya?" kaifa tajadad al shaams a taghrib? bagaimana anda melihat matahari terbenam " dan rabbi yang sama berkata في ماع وطين "dalam air dan lumpur" 

"Nampaknya air pancut ini merujuk kepada telaga minyak yang terletak di pantai Azerbaijan di mana Baku berada."

Ayat akhir ini adalah ciptaan Ibn Eishur sendiri dia tidak mempunyai asas untuk itu hanya melontarnya tanpa memberi penjelasan lanjut. 16 tahun bertungkus lumus menafsirkan al-Quran, ulama yang amat dihormati, salah satu koleksi tafsir moden yang paling banyak diedarkan. Tafsiran beliau ialah "air bercampur kelodak dan enap cemar dan mungkin nampaknya ia adalah telaga minyak Azerbaijan."

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