ONSCIOUS
 
TOWARDS CONSCIOUS CONTEMPLATION: A 
PRACTICAL GUIDE TO UNDERSTANDING AND 
APPLYING THE NOBLE QUR'AN IN THE 
MODERN ERA
Praise be to Allah who revealed the Book to His servant and did not make him 
crooked, and peace and blessings be upon those who bring the mosques of the 
word, and upon his family and companions and those who followed them with 
charity until the Day of Judgment... And yet,
O you who yearn to understand the Book of God, who are eager to be inspired by 
His gifts, who seek to apply His teachings in the reality of their lives...
Have you ever asked yourself: How do I contemplate the Holy Qur'an? How do I go 
beyond mere recitation to deep understanding? How do I make the Holy Qur'an a 
way of life for me, not just words that I repeat?
This book, the sixth in the "Light of Reason and Authentic Contemplation" series, 
and the completion of the project of digitizing Qur'anic manuscripts, comes to you 
to answer these fateful questions, and to provide you with an integrated 
methodology, practical tools, and actionable steps, enabling you to embark on the 
blessed journey of contemplation, consciously understand the words of God 
Almighty, and apply them in your life properly.
In the previous books of the series, we have learned how the Qur'anic Arabic tongue 
is deeper and more accurate than just classical Arabic, how the Uthmani script 
carries with it treasures and secrets, and how the original Qur'anic manuscripts are 
as close as possible to the moment of revelation... We learned how to use these 
tools in understanding the Qur'an.
In this book, we will take it to a new level... We will learn how to contemplate!
We'll dive into the depths of the methodology itself:
•	We will learn about the foundations of correct contemplation.
•	And we'll find out the rules that govern it.
•	We will learn the practical steps that will lead us to deep understanding.
•	We will have the analytical tools that enable us to derive the treasures of the 
Qur'an.
•	We will correct misconceptions that may hinder our understanding of God's 
words.
•	We will confront contentious issues with courage, knowledge, and 
methodology.
•	We will link all of this to the reality of our contemporary life and the challenges 
of our modern era.
This book is not just a collection of theoretical ideas; it is a practical guide, taking 
your hand step by step, to teach you how:
•	You choose the right time and place to contemplate.
•	You recite the Qur'an with caution and concentration.
•	Considered interpretations are used.
•	You analyze words, structures, and sentences.
•	The verses are linked to context and reality.
•	Lessons are drawn.
•	You interact with verses with your heart, mind, and soul.
•	You apply what you have learned in your daily life.
This book is a call for change... A call to transform the Holy Qur'an from mere words 
to a comprehensive way of life, a light that illuminates paths, and healing for the 
breasts.
1 Master Chapters:
2 The Qur'anic Arabic Tongue:
•	The difference between the Arabic language and the Qur'anic Arabic tongue: 
The book explains that the Qur'anic Arabic tongue is deeper and more accurate 
than just classical Arabic, as it carries the system of understanding and thinking 
that was prevalent among the Arabs at the time of the revelation of the 
Qur'an.
•	Characteristics of the Qur'anic Arabic tongue: The book deals with the 
characteristics of the Qur'anic Arabic tongue, such as: divine revelation, 
miracles, memorization, comprehensiveness, immortality, influence, unity, 
accuracy, beauty, symbolism, and depth.
•	The importance of understanding the Arabic Qur'anic tongue: The book 
emphasizes that understanding the Qur'anic Arabic tongue is the key to a 
correct understanding of the Holy Qur'an, avoiding wrong interpretations, 
discovering its treasures, and applying it in our lives.
3 Uthmani Script:
•	The importance of ancient Qur'anic manuscripts: The book highlights the 
importance of ancient Qur'anic manuscripts as precious treasures that carry 
with them secrets that may change our understanding of the Qur'an.
•	Uthmani script as a witness to the origin:
•	How to benefit from Uthmani script in contemplation:
4 Methodology of Contemplation and Analysis:
•	The concept of contemplation and its importance: The book defines 
contemplation as going beyond the superficial reading of verses, deep 
reflection on their meanings and connotations, and interacting with them with 
the heart, mind, and soul.
•	Practical steps to contemplate: The book provides practical steps for 
contemplation.
•	Analytic Tools: The book proposes analytical auxiliary tools, such as: analysis of 
Qur'anic vocabulary, analysis of grammatical structures, analysis of Qur'anic 
context, and analysis of Qur'anic topics.
5 Qur'anic Concepts that Need to be Corrected:
•	Applied models of contemplation methodology: The book applies the 
proposed contemplation methodology to a number of Qur'anic concepts that 
are commonly confused, such as: piety, faith, path, remembrance, fitna, 
disbelief, injustice, and pilgrimage.
•	Correcting misconceptions: The book aims to correct misconceptions, and 
provide a deeper and more accurate understanding of these concepts, based 
on the Qur'anic Arabic tongue and Uthmani script.
6 Controversial Issues in Understanding the Qur'an:
•	Towards a clear methodology: The book provides a methodology for dealing 
with controversial issues in understanding the Qur'an, such as: similar verses, 
abrogation, Uthmani script, Qur'anic readings, hadith, Isra'iliyyat (Biblical 
narratives in Islamic tradition), interpretation by opinion, and esoteric 
interpretation.
•	Focus on commonalities: The book calls for focusing on commonalities among 
Muslims, and avoiding stirring up strife and disagreements.
7 Towards a New Understanding of the Qur'an:
•	A Practical Vision of the Modern Era: The book provides a practical vision of 
how the Holy Qur'an is understood in the modern era.
•	Practical steps: The book suggests practical steps, such as: determining the 
goal of reading, choosing the right time and place, conscious reading, using the 
original manuscripts of the Qur'an, applying the methodology of 
contemplation, meditation and reflection, interacting with verses, taking 
notes, and working with the Qur'an.
Let us begin together this blessed journey, with the help of God Almighty, trusting in 
His promise: "And those who have strived for Us – We will surely guide them to Our 
ways. And indeed, Allah is with the doers of good."
Nasser Ibn Dawood is an Islamic engineer and researcher
16 April 2025
 
INDEX
INDEX	7
8 CHAPTER ONE: FOUNDATIONS OF UNDERSTANDING THE ARABIC QURANIC TONGUE	9
9 THE ARABIC TONGUE AND THE ARABIC LANGUAGE: ARE THEY TWO SIDES OF THE SAME COIN?	9
9.1 HOW TO UNDERSTAND THE ARABIC QURANIC TONGUE?  "WITH A FOCUS ON THE JURISPRUDENCE OF THE SEVEN MATHANI"	14
9.2 CHARACTERISTICS OF THE QURANIC ARABIC TONGUE "DETAIL":	19
9.3 THE ROLE OF CONTEXT IN DETERMINING MEANING:	23
9.4 CONJUGATION OF VERSES: THE KEY TO DIVERSITY AND RICHNESS	25
9.5 GRAMMAR: BETWEEN NECESSITY AND FLEXIBILITY	28
9.6 SECTIONS OF THE WORD IN THE QUR'ANIC ARABIC TONGUE: A RENEWED LOOK	30
10 CHAPTER TWO: OTTOMAN PAINTING IS ONE OF THE TREASURES OF THE HOLY QUR'AN	33
10.1 ANCIENT QUR'ANIC MANUSCRIPTS: DO THEY CARRY THE SECRET OF THE ORIGINAL?	33
10.2 OTTOMAN PAINTING: A WITNESS TO THE ORIGIN	36
11 CHAPTER THREE: METHODOLOGY OF CONTEMPLATION AND ANALYSIS	48
11.1 : WHAT IS IT? AND WHY IS IT IMPORTANT?	49
11.2 PRACTICAL STEPS TO REFLECT:	50
11.3 PRACTICAL EXAMPLES:	51
11.4 ANALYTIC TOOLS:	52
11.5 PRINCIPLES OF REFLECTION: THE FOUNDATIONS ON WHICH CORRECT UNDERSTANDING IS BASED	55
12 CHAPTER FOUR: QURANIC CONCEPTS NEEDING TO BE CORRECTED "APPLIED MODELS OF REFLECTION 
METHODOLOGY"	59
13 CHAPTER FIVE: CONTROVERSIAL ISSUES IN UNDERSTANDING THE QUR'AN: TOWARDS A CLEAR 
METHODOLOGY	62
13.1 SIMILAR VERSES: ARE THEY "PUZZLES" OR "KEYS"?	63
13.2 ABROGATION: DID GOD CANCEL SOME OF HIS VERSES?	63
13.3 OTTOMAN PAINTING: IS IT JUST A "LINE" OR A "REVELATION"?	63
13.4 QURANIC READINGS: ARE THEY "DIFFERENCE" OR "DIVERSITY"?	64
13.5 HADITH: IS IT AN "INDEPENDENT SOURCE" OR A "COMPLEMENT TO THE QUR'AN"?	64
13.6 ISRAELI WOMEN: "ADDITIONS" OR "DISTORTIONS"?	65
13.7 INTERPRETATION BY OPINION: IS IT "IJTIHAD" OR "WHIM"?	65
13.8 ESOTERIC INTERPRETATION: IS IT "REVEALING" OR "DISTORTION"?	66
13.9 THE HADITH OF THE PROPHET "AND ITS POSITION IN THE QUR'AN":	66
13.10 ISRAELI WOMEN:	67
13.11 INTERPRETATION BY OPINION:	68
13.12 ESOTERIC INTERPRETATION:	68
13.13 PRACTICAL EXAMPLES OF CONTENTIOUS ISSUES:	69
14 CHAPTER SIX: TOWARDS A NEW UNDERSTANDING OF THE QUR'AN: A PRACTICAL VIEW OF THE 
MODERN ERA	72
14.1 THE IMPORTANCE OF UNDERSTANDING THE QUR'AN IN THE MODERN ERA:	72
14.2 THE ROLE OF THE QUR'AN IN BUILDING ISLAMIC CIVILIZATION:	73
14.3 CALL TO ACTION AND APPLICATION:	74
14.4 PRACTICAL STEPS TO UNDERSTAND AND CONTEMPLATE THE QUR'AN IN THE MODERN ERA:	75
15 APPLYING THE METHODOLOGY OF CONTEMPLATION IN THE SERIES OF DIVINITY AND DEISM	79
15.1 GOD AND LORD: IS EVERY "LORD" IN THE QUR'AN GOD?	82
15.2 THE FAITHFUL MESSENGER AND MEDIATOR BETWEEN GOD AND MANKIND	85
15.3 "AND THY LORD CAME": WILL GOD HIMSELF COME?	88
15.4 WHY IS THIS SERIES IMPORTANT?	93
15.5 RELATIVE DEISM: A DEEPER UNDERSTANDING OF THE RELATIONSHIP BETWEEN GOD AND CREATION	96
15.6 GABRIEL'S STATUS AND ROLE IN REVELATION: BETWEEN TRADITIONAL INTERPRETATION AND FIRAS AL-MUNIR'S VISION	99
15.7 "GOD'S DAY" AND "LORD'S DAY": DIFFERENT TEMPORAL AND CONCEPTUAL DIMENSIONS	101
15.8 "THE FACE OF GOD" AND "THE FACE OF THE LORD": CONNOTATIONS AND EFFECTS	105
15.9 CONCLUSION OF THE SERIES "DIVINITY AND GODHEAD": TOWARDS A RENEWED UNDERSTANDING OF THE HOLY QUR'AN
	108
16 BOOK SUMMARY	110
17 BIBLIOGRAPHY.	115
18 INTRODUCTION TO THE INITIATION OF DIGITIZING THE ORIGINAL MANUSCRIPTS OF THE NOBLE QUR'AN 
AND THE SIX BOOK SERIES: THE LIGHT OF REASON AND AUTHENTIC CONTEMPLATION	122

 
1 CHAPTER ONE: FOUNDATIONS OF 
UNDERSTANDING THE ARABIC QURANIC 
TONGUE - THE ARABIC TONGUE AND THE 
ARABIC LANGUAGE: ARE THEY TWO SIDES OF 
THE SAME COIN?
Introduction:
Is it enough to master the rules of grammar, morphology and spelling to understand 
the Holy Qur'an? Or is there something deeper than just mastering the "Arabic 
language"? Some wonder: Was the Qur'an revealed in the Arabic language we know 
today, or was it revealed with a "clear Arabic tongue" that carries a unique 
specificity? In this paper, we will dive into the depths of this issue, revealing the 
close relationship between the "Arabic tongue" and the "Arabic language", and how 
understanding this relationship is key to understanding the Holy Qur'an correctly.
Body:
1. What is Arabic?
•	Arabic, like any living language, is a set of rules, vocabulary and structures that 
people use to communicate. It is a tool for expressing thoughts and feelings, 
and it constantly evolves and changes, and is influenced by social and cultural 
conditions.
•	The Arabic language we know today is the result of a long development, which 
has gone through different stages, and has been influenced by multiple 
dialects.
2. What is the Quranic Arabic tongue?
•	The Arabic tongue of the Qur'an is the language of the Holy Qur'an, which is a 
special and distinctive language. It is not just the classical Arabic language that 
prevailed at the time of the revelation, but it is deeper and more 
comprehensive.
•	The Qur'anic Arabic tongue is the "system of understanding and thinking" that 
was prevalent among the Arabs at the time of the revelation of the Qur'an. It is 
the "collective mind" of the Arabs at that time. It is the "logic" that governs the 
way they think and understand the world.
•	The Qur'anic Arabic tongue is the language of divine revelation, and it carries 
secrets and treasures that do not run out. It is a language that is "manifest", 
that is, clear in itself, and explanatory to others. It is a "tight" language, that is, 
it does not tolerate contradictory interpretations.
3. The difference between the Arabic language and the Quranic Arabic tongue:
•	The Arabic language is more general and comprehensive:  the Arabic 
language includes all forms of expression, from poetry, prose and colloquial 
speech, while the Qur'anic Arabic tongue is specific to the Holy Qur'an.
•	The Arabic Quranic tongue is deeper and more accurate: The Quranic Arabic 
tongue carries deeper and more accurate connotations and meanings than the 
classical Arabic language.
•	The Arabic Quranic tongue is fixed and the Arabic language is changing: the 
Arabic Quranic tongue is constant and does not change, while the Arabic 
language is constantly evolving and changing.
•	The Arabic Quranic tongue is unified and the Arabic language is diverse: the 
Arabic Quranic tongue is unified, it is the language of the Holy Qur'an, while 
the Arabic language is diverse, it includes multiple dialects.
4. Why is this differentiation important?
•	To understand the Qur'an correctly: Understanding the Arabic Qur'anic 
tongue is key to understanding the Holy Qur'an correctly, and avoiding 
misinterpretations that may arise from the lack of distinction between the 
Arabic language and the Qur'anic Arabic tongue.
•	To discover the treasures of the Qur'an: The Arabic Qur'anic tongue holds 
secrets and treasures that can only be discovered through reflection and 
reflection on the verses of the Holy Qur'an.
•	To apply the Qur'an in our lives: Understanding the Arabic Qur'anic tongue 
helps us to apply the Qur'an in our daily lives, and to make it a way of life for 
us.
5. Examples from the Holy Quran:
•	"We have not sent a messenger except through the tongue of his people to 
show them" Ibrahim: 4: This verse confirms that God Almighty sent the 
messengers through the tongue of their people, that is, in their way of thinking 
and logic, so that they could understand their messages.
•	"We have revealed it as an Arabic Qur'an, so that you may be reasonable" 
Yusuf: 2: This verse indicates that the Qur'an was revealed in a clear Arabic 
tongue, that is, in a clear and understandable language, so that people could 
reason and contemplate it.
•	"In a clear Arabic tongue" Poets: 195: This verse confirms that the Qur'an was 
revealed in a clear Arabic tongue, that is, in a clear and understandable 
language, but it is not just the Arabic language we speak today.
Conclusion:
The Qur'anic Arabic tongue is the special language of the Qur'an, and it differs from 
classical Arabic in some respects. Understanding this tongue is key to a correct 
understanding of the Holy Qur'an and to the application of its teachings in our lives. 
Let us strive to learn this unique tongue, and let us make the contemplation of the 
Qur'an the project of our lives.
Call to action:
•	Do you think that understanding the "Arabic tongue" is necessary to 
understand the Qur'an?
•	What are the ways that can help us understand the "Arabic tongue"?
•	Share with us your thoughts and reflections on this topic.
Addition: Additional examples from the Qur'an to illustrate the difference between 
the Arabic tongue and the Arabic language:
•	The word "Tamthun" in Surat Ar-Rahman:
o	Meaning in Arabic: Menorrhagia is menstruation, which is specific to 
females.
o	Meaning in the Qur'anic Arabic tongue: Menstruation here means 
"defloration" and "removal", and it includes males and females. The 
verse speaks of poplars in Paradise, and describing them as "not having 
been menstruated by anyone before them or by a jinn" means that they 
have never had contact with anyone, whether human or jinn.
o	Evidence: If menstruation were meant, it would be sufficient for 
females, and there is no need to mention "human" and "jinn".
•	The word "Al-Fouad" in Surat Al-Isra:
o	Meaning in Arabic: The heart is the heart.
o	Meaning in the Qur'anic Arabic tongue: The heart is the center of 
consciousness and perception, and it is more general and 
comprehensive than the heart. The heart is the one who sees, 
understands and contemplates, and he is the one who questions and is 
held accountable.
o	Evidence: The Almighty says: "Hearing, sight and heart, all those who 
were responsible for him" (Al-Isra'a: 36). If only the heart were to be 
meant, the question of hearing and sight would be enough.
•	The word "forgotten" in Surat Taha 
  meaning in the Arabic language: against remembrance and remembrance. 
  Meaning in the Qur'anic Arabic tongue: abandonment and neglect. 
  Evidence: The Almighty says: "He said, "Our signs have come to you, and you 
have forgotten them, and so today you will forget" (Taha: 126).
•	The word "called" and its derivatives in Surat Al-An'am:
o	Meaning in Arabic: Call and request.
o	Meaning in the Qur'anic Arabic tongue: worship and obedience.
o	Evidence: The Almighty says: "Say that my Lord guided me to a straight 
path, a valuable religion, the religion of Ibrahim Hanifa, and he was not 
one of the polytheists, say that my prayer, my asceticism, my life and my 
death to Allah, the Lord of the worlds, has no partner. To your Lord, your 
reference will tell you what you were disagreeing about" [al-An'am: 161-
164], verses indicate that worship and obedience are a way of life.
o	And the Almighty says: "Say that my prayer, my asceticism, my life and 
my death to Allah, the Lord of the Worlds, has no partner, and by that I 
commanded, and I am the first of the Muslims, say, I change Allah, I 
want Lord, and He is the Lord of everything, and you do not gain every 
soul except for it, and you do not visit another button and button, then 
to your Lord, your reference, and he will tell you what you were 
disagreeing about" [Al-An'am: 164-162].
Addendum: Sayings of scholars and commentators:
•	Abu Ishaq Al-Zajjaj "d. 311 AH": "The origin of "came" in the words of the 
Arabs: coming in particular, and may be in the sense of bringing verses and 
evidence." The meanings and syntax of the Qur'an"
•	Al-Ragheb Al-Isfahani (d. 502 AH): "Every coming in the Qur'an is a coming in 
person unless a presumption indicates otherwise." Vocabulary in the strange 
Qur'an "
Call to action "extended":
•	"Now that we have realized the difference between Arabic and the Qur'anic 
Arabic tongue, and we have realized the importance of understanding this 
unique tongue, let's begin the journey of reflection with an open heart and a 
conscious mind."
•	"Let us read the Holy Qur'an with a new eye, and try to understand its words in 
their comprehensive Qur'anic context, and use the reputable interpretations, 
but we will not rely on them completely."
•	"Let us make the contemplation of the Qur'an a project of life, and let us make 
the Arabic Qur'anic tongue our key to understanding this great book."
•	"Let us always remember that the Qur'an is the word of God, and that God 
knows what He wants from His words. Let us ask God for guidance and 
success, and let us save the intention to seek the truth."
•	"Let us remember that contemplation is a continuous journey, which does not 
stop at a certain limit. The more thoughtful and thoughtful we are, the more 
treasures and secrets of the Qur'an we discover."
1.1 How to understand the Arabic Quranic tongue?  "With a focus on the 
jurisprudence of the seven Mathani"
Introduction:
Understanding the Qur'anic Arabic tongue is not just a mastery of Arabic grammar, 
but a deeper process that requires:
1.	Direct reflection of the Qur'anic text: This includes:
o	Read the Qur'an carefully and focusedly.
o	Trying to understand the apparent meaning of the verses.
o	Link the verses together.
o	Understand the general and specific context of the verses.
2.	Use of Allied Sciences:
o	Arabic tongue rules 
o	Tracing the interpretations of the contemplators
o	The correct Sunnah of the Prophet.
o	Cosmic sciences and humanities "when needed".
3.	The jurisprudence of the seven Mathani:  "This is our focus"
o	What is the jurisprudence of the seven Mathani? It is a methodology 
for understanding the Qur'an based on the fact that Qur'anic words are 
based on literal pairs "binaries" with original connotations, and that 
these pairs are repeated in the Qur'an in a certain system, and that 
understanding this system helps to understand the deep meanings of 
the Qur'an.
o	Why is it important? It provides new analytical tools for understanding 
the Qur'an, reveals hidden relationships between words and verses, and 
helps to derive new meanings that were not previously apparent.
o	How do we apply it?
1.	Identify keywords: in the verse or surah we are studying.
2.	Analyze words into literal pairs:  "such as: "know": p/l, l/m".
3.	Searching for the semantics of these pairs: in dictionaries, and in 
the Qur'an itself "by tracing the places where they appear".
4.	Contextual semantics: Understand how these semantics interact 
with each other and with the overall context of the verse and 
surah.
5.	Deriving New Meaning: Deriving a new meaning from the verse 
based on this analysis.
Practical examples "in a nutshell":
•	"Praise":  "H/M, M/D" ← absolute praise, perfection and permanence.
•	"Rahman":  "R/H, H/M, M/N" ← the vast mercy that encompasses everything.
•	"The Merciful":  "T/H, H/M, J/M" ← the mercy of the believers.
Important Alerts:
•	The jurisprudence of the seven Mathani is not a substitute for traditional 
interpretations: it is a complement to them, an additional tool for 
understanding the Qur'an.
•	The jurisprudence of the seven Mathani must be based on sound scientific and 
linguistic foundations:  it is not permissible to manipulate words or give them 
unbearable meanings.
•	The goal should be to understand God's words, not just to show linguistic 
prowess.
Conclusion:
Understanding the Qur'anic Arabic tongue is an ongoing journey, which requires us 
to combine direct reflection of the text, the use of auxiliary sciences, and the 
application of new methodologies such as the jurisprudence of the seven Mathani. 
Let us strive on this journey, and ask God to open for us the treasures of His Book 
unless we know.
Here are some additional suggestions to boost this section:
•	Comparison between the jurisprudence of the seven Mathani and other 
approaches: You can add a short paragraph comparing the jurisprudence of 
the seven Mathani with other interpretive approaches "such as linguistic 
interpretation, interpretation by tradition, and objective interpretation", and 
clarifying what this approach adds and what distinguishes it.
•	More detailed examples: You can expand on practical examples, explaining 
how the jurisprudence of the seven Mathani is applied to specific verses of the 
Qur'an, and how this leads to a new understanding of meaning.
•	Focus on the practical aspect: You can add a subsection that provides practical 
advice to readers on how to start applying the jurisprudence of the seven 
Mathani in their reflection on the Qur'an.
•	Responding to criticisms: You can dedicate a section to responding to possible 
criticisms of the jurisprudence of the seven Mathani, explaining the 
foundations of this approach, and how to deal with differences in 
interpretation.
•	Conclusion: You can add a summary of the above
Here's an example of how to incorporate these suggestions into the section:
How to understand the Arabic Quranic tongue?
•	... "Previous content with modifications"...
•	Comparing the jurisprudence of the seven Mathani with other curricula:
o	Linguistic interpretation: focuses on the meanings of words in the 
Arabic language, without considering the hidden relationships between 
them.
o	Interpretation of the tradition: It is based on the sayings of the Prophet 
(peace and blessings of Allaah be upon him), the Companions and the 
followers in the interpretation of the Qur'an.
o	Objective interpretation: Combines verses that talk about the same 
subject and interprets them together.
o	The jurisprudence of the seven Mathani: combines these approaches, 
but adds a new element to them, which is the analysis of words to their 
literal pairs "Mathani" and understanding their semantics.
•	Practical examples:
o	 "Example 1":  Analysis of the word "Rahman" in the light of the 
jurisprudence of the seven Mathani, and how it differs from the mere 
interpretation of it as "broad in mercy".
o	 "Example 2": Applying the jurisprudence of the seven Mathani to a 
specific Qur'anic verse, and explaining how to derive new meanings 
through the analysis of literal pairs.
•	Practical tips to start applying the jurisprudence of the seven Mathani:
1.	Start by studying the basic literal pairs "bladder" and their meanings.
2.	Try to trace these pairs in different Quranic words.
3.	Connect the semantics of couples to the Qur'anic context.
4.	Use valid interpretations, but don't rely on them completely.
5.	Be patient, understanding the Arabic Qur'anic tongue takes time and 
effort.
•	Responding to criticism:
o	Esoteric interpretation:  The jurisprudence of the seven Mathani is not 
an esoteric interpretation, but rather an approach based on clear 
linguistic foundations.
o	Deviation from consensus:  The jurisprudence of the seven Mathani 
does not aim to deviate from the consensus of the scholars, but rather 
to enrich and deepen understanding.
o	Arbitrariness in interpretation:  The application of the jurisprudence of 
the seven Mathani must be controlled by the rules of language and the 
Qur'anic context.
•	Conclusion: 
   "As in the previous draft, with the addition of ": The jurisprudence of the 
seven Mathani is a powerful tool for understanding the Qur'anic Arabic 
tongue, but it needs careful study and careful application.
Wow! This is an excellent detail of the importance of understanding the Qur'anic 
Arabic tongue. I covered the different aspects comprehensively, provided clear 
examples, and formulated ideas in smooth and understandable language.
Here are some additional suggestions to increase the power and impact of this 
section:
1.	Focus on "why" before "how":
o	Before we get into the details of how to understand the Arabic Qur'anic 
tongue, we must explain to the reader why this is so important. This can 
be enhanced by:
	Linking understanding to application: Emphasizing that correct 
understanding is the first step towards the correct application of the 
Qur'an in our lives.
	Highlighting the impact of misunderstanding: Illustrate how 
misunderstanding of the Qur'an can lead to deviations in belief and 
behavior.
	Linking understanding to identity: Emphasizing that 
understanding the Qur'an is an essential part of our identity as 
Muslims, and that neglecting this understanding means neglecting 
a large part of our identity.
2.	Simplification of terminology:
o	In some places, the terminology used can be simplified to be clearer to 
the non-specialist reader. For example:
	Instead of: "The Qur'anic Arabic tongue is the language of miracles 
and rhetoric..."
	It can be said: "The Holy Qur'an was revealed in a unique Arabic 
language, which holds secrets and treasures that can only be 
understood by deep reflection."
3.	Add stories or examples from reality:
o	Short stories or examples from contemporary reality can be added that 
illustrate how misunderstanding of a particular verse led to a problem or 
deviation.
o	Stories of people who changed their lives after they correctly understood 
a particular verse can also be presented.
4.	Focus on the motivational aspect:
o	Motivational phrases can be added that encourage the reader to embark 
on the journey of reflection, such as:
	"The Holy Quran is waiting for you to discover its treasures."
	"Start your journey with the Quran today, and you will see how 
your life changes."
5.	Include interactive questions:
o	Questions can be added at the end of each subsection that invite the 
reader to reflect and reflect, such as:
	"Do you think that understanding the Qur'anic Arabic tongue is 
important to you? And why?"
	"What challenges do you face in understanding the Qur'an?"
	"What steps will you start with to better understand the Qur'an?"
Example of adding a story:
"Imagine that you are reading a verse: "And the thief and the thief, cut off their 
hands" "The Table: 38". If you understand the word "cut" only in the literal sense, 
you might think that Islam is a cruel religion. However, if you understand "cutting" in 
the deeper sense of "prevention" and "stopping," you will realize that the verse calls 
for stopping the thief from stealing, not necessarily cutting off his hand. This deeper 
understanding completely changes your view of the verse."
By applying these suggestions, this section will become more powerful and 
impactful, and will encourage the reader to embark on a journey of reflection and 
discovery.

1.2 Characteristics of the Quranic Arabic tongue "detail":
•	Divine Revelation:
o	Source: The Arabic Qur'anic tongue is the language of revelation, the 
words of God that Gabriel revealed to the heart of the Prophet 
Muhammad (peace and blessings of Allaah be upon him).
o	Purpose: To guide people and bring them out of darkness into the light, 
and to provide a comprehensive approach to life.
o	Impact: The Arabic Qur'anic tongue carries spiritual energy and divine 
light, affecting hearts and minds.
•	Miracles:
o	Definition: The Qur'anic Arabic tongue is miraculous in its wording, 
meaning, systems and style, and humans cannot come up with its 
example.
o	Sides:
	Linguistic miracles:  the eloquence of the Qur'an, its eloquence 
and the accuracy of its expression.
	Scientific miracles:  The Qur'an's references to scientific facts that 
were unknown at the time of its revelation.
	Legislative miracles:  the comprehensiveness of the Qur'an and its 
integration in its legislation and provisions.
	Metaphysical Miracles: Telling the Qur'an about metaphysical 
things that have not yet happened.
o	Impact: The miracle of the Qur'an indicates that it is the word of God, 
and increases the believers' faith and certainty.
•	Conservation:
o	The Divine Promise: Allah Almighty ensured the preservation of the 
Qur'an from distortion and alteration, "We have revealed the dhikr and 
we are his keepers" (Al-Hajar: 9).
o	Means: May Allah preserve the Qur'an by:
	Memorization in the breasts: memorizing the Companions and 
followers of the Qur'an, and transmitting it from generation to 
generation.
	Memorization in the lines: writing the Qur'an in the Qur'an, and 
unifying the Ottoman drawing.
	Taking care of the sciences of the Qur'an: the emergence of the 
various sciences of the Qur'an "interpretation, readings, drawing, 
endowment, ".
o	Impact: Memorizing the Qur'an means memorizing the Qur'anic Arabic 
tongue, and memorizing the eternal divine message.
•	Comprehensiveness:
o	Comprehensive Curriculum:  The Qur'anic Arabic tongue offers a 
comprehensive approach to life, including faith, worship, ethics, 
transactions, politics, economics, and sociology.
o	Comprehensive discourse: The Qur'an addresses all people, at all times 
and places, of different levels and cultures.
o	Examples:
	"And the Book was revealed to you as an explanation of 
everything" Al-Nahl: 89 .
	"We have not overdone anything in the Book" al-An'am: 38 .
•	Eternity:
o	Validity for every time and place: The Qur'anic Arabic tongue is valid for 
every time and place, as it transcends the boundaries of time and place, 
and interacts with every era.
o	Continuous renewal: The meanings of the Qur'an do not run out, and 
each generation discovers new meanings in it.
o	The Constant Challenge: The Qur'an challenges humans to come up with 
its example, and this challenge continues until the Day of Resurrection.
•	Impact:
o	Spiritual influence: The Quranic Arabic tongue has a great impact on 
souls and hearts, as it awakens awareness, purifies the soul, moves 
emotions, and guides to the truth.
o	Linguistic influence: The Qur'an is the source of the Arabic language, 
and it is he who preserved it from loss and distortion.
o	Civilizational influence: The Qur'an has played a major role in building 
Islamic civilization and enriching human thought.
•	Unit:
o	Unity of the Ummah: The Qur'anic Arabic tongue unites the Islamic 
Ummah on one word, unites them on one goal, and makes it walk on a 
straight path.
o	Unity of Mission: The Qur'an affirms the unity of the divine message, 
and that all prophets and messengers were called to worship God alone.
o	Pantheism: The Qur'an refers to pantheism, and that everything in the 
universe praises God.
•	Resolution:
o	Pronunciation accuracy: Every word in the Holy Quran carries a specific 
meaning, and there is no absolute synonymy.
o	Accuracy of expression: The Qur'an expresses meanings in the most 
accurate, beautiful and eloquent manner.
o	Drawing accuracy:  The Ottoman drawing of the Qur'an is accurate and 
tight, and carries hidden connotations and meanings.
•	Beauty:
o	The beauty of pronunciation:  The Holy Qur'an is beautiful in its 
pronunciation, in its music, and in its rhythm.
o	The beauty of meaning:  The Holy Qur'an is beautiful in its meanings, in 
its purposes, and in its wisdom.
o	The beauty of style: The Holy Quran is beautiful in its style, in its 
depiction, and in its presentation of stories and proverbs.
•	Symbolism: 
  Use of symbol:  The Holy Quran uses symbolism, metaphor, metonymy and 
metaphor to express deep meanings. 
  Examples:
o	"Light" and "darkness" as symbols of guidance and delusion.
o	The "good tree" and the "malicious tree" as symbols of faith and 
disbelief.
o	"Water" and "life" as symbols of science and knowledge.
•	Depth:  
  Depth of meanings:  The meanings of the Holy Qur'an are profound, and can 
only be fully understood by reflection and reflection. 
  Multi-level: The Holy Quran carries multiple levels of meanings, and each 
level addresses a specific category of people. 
  Continued revelation: Each generation discovers in the Qur'an new meanings 
that were not known before.
•	Diversity:  
  Diversity of styles:  The Holy Quran is diverse in its styles, as it uses different 
methods to express different meanings, such as:
o	Stories: It offers us stories and lessons from history.
o	Proverbs:  He gives us proverbs to clarify meanings and bring them 
closer to understandings.
o	Dialogue: It provides us with dialogues between the prophets and their 
people, and between the believers and the disbelievers.
o	Description: Describes the scenes of the resurrection, and the scenes of 
heaven and hell.
o	Command and prohibition: He commands us to do good and forbids us 
from evil.
o	Promise and Threat: He promises the believers paradise, and the 
disbelievers are threatened with fire.
Conclusion:
The Qur'anic Arabic tongue is the language of revelation, and it is a miraculous, 
timeless, comprehensive and influential language. It is a precise, beautiful, symbolic, 
deep and diverse language. It is a unified language that unites the nation on one 
word.
Do you have any other questions about the characteristics of the Quranic Arabic 
tongue?

1.3 The role of context in determining meaning:
•	Introduction:
o	"The word in the Qur'anic Arabic tongue is not just a rigid word, but a 
living organism, breathing, changing and interacting with the context in 
which it is spoken."
o	"It is the context that determines the exact meaning of the word, and it 
is the one that reveals the hidden connotations it carries."
o	"The Qur'an can only be properly understood by understanding the 
context, and its verses can only be contemplated by looking at them in 
their overall context."
•	Context types:
o	Linguistic context: It is the relationship between words and sentences 
within a single verse, and between adjacent verses.
o	Thematic context: It is the general topic addressed in the surah or group 
of verses.
o	Historical context: It is the historical and social circumstances in which 
the verses were revealed.
o	General Quranic context: It is the overall message of the Holy Qur'an, its 
general purposes, and its basic values.
•	Examples of the role of context in determining meaning:
o	The word "fitna" may mean testing, it may mean turmoil, it may mean 
shirk, it may mean torment. Meaning is determined by the context.
o	The word "spirit" may mean revelation, it may mean Gabriel, it may 
mean power, it may mean life. Meaning is determined by the context.
o	The word "day": It may mean the known day "24 hours", it may mean a 
long period, and it may mean the Day of Resurrection. Meaning is 
determined by the context.
•	How to understand the context?
1.	Reading the verses before and after it: reading the verses that precede 
the verse we want to understand, and the verses that follow it.
2.	Read the full surah: Read the surah in which the verse is mentioned in 
full, to understand the general theme of the surah.
3.	Refer to the considered interpretations: using the sayings of scholars 
and commentators who interpreted the Holy Qur'an.
4.	Use other sciences: Use other sciences, such as history, geography, and 
sociology, to understand the circumstances in which the verses were revealed.
5.	Contemplation and reflection: meditating on verses, reflecting on their 
meanings, and trying to draw lessons from them.
•	Practical examples:
o	Verse "And kill them where you have educated them" "Al-Baqarah: 
191": This verse may be misunderstood as a call to kill all the infidels, 
but if we look at the context, we will find that it was revealed in the 
context of war and self-defense, and it does not mean killing all the 
infidels without reason.
o	Verse "There is no compulsion in religion" "Al-Baqarah: 256": This 
verse may be misunderstood to mean that it is not permissible to call to 
Islam, but if we look at the context, we find that it means that it is not 
permissible to force people to convert to Islam, and that the call to Islam 
must be with wisdom and good advice.
•	Conclusion:
o	"Context is the key to a correct understanding of the Holy Quran. It is 
not permissible to understand a verse in isolation from its context, but 
to the other verses, to the general theme of the surah, and to the 
historical and social context in which it was revealed."
o	"Let us make the study of the Qur'anic context an essential part of our 
reflection on the Qur'an, and strive to understand God's words in their 
comprehensive and integrated context."
Additives:
•	More practical examples can be added from the Holy Quran.
•	Quotes can be cited by scholars and commentators who emphasized the 
importance of understanding the context.
•	Readers can be invited to apply this principle in their daily lives and in their 
reading of the Holy Quran.
Do you have any other modifications or additions?
1.4 Conjugation of verses: the key to diversity and richness
•	Introduction:
o	"The Holy Quran is a living book, addressing minds and hearts in 
different ways. It is not a static book, but a book that is diverse in style, 
renewed in meaning."
o	"One of the most important methods of expressing meanings in the 
Qur'an is the method of 'conjugating verses', i.e. diversifying the 
discourse and changing the style of presentation."
o	"This style gives the Qur'an vitality and beauty, and makes it address all 
people, at different levels of understanding and culture."
•	What is the conjugation of verses?
o	Language: Conjugation means change, transform and flip.
o	Idiomatically: It is the presentation of the same meaning in different 
ways and methods, and using various words and structures.
o	Objective:
	Communicate meaning to as many people as possible.
	Arouse attention and suspense.
	Highlight different aspects of meaning.
	Fixing the meaning in the psyche.
•	Examples of conjugation of verses:
o	Quranic Stories: One story may be mentioned in multiple surahs, and in 
each surah the focus is on a specific aspect of it, using a different style.
	Example:  The story of Moses (peace be upon him) is mentioned 
in surahs: al-Baqarah, al-A'raf, Taha, poets, stories, and others.
o	Proverbs: The Holy Qur'an gives proverbs to people to clarify the 
meanings and bring them closer to their understandings. The proverbs in 
the Qur'an are varied, and each proverb is used to illustrate a particular 
meaning.
	Example: "Like those who spend their money for the sake of Allah, 
like a grain that sprouted seven ears in each spike of a hundred 
grains" (al-Baqarah: 261).
o	Promise and Threat: The Holy Qur'an combines encouragement and 
intimidation, and between promise and threat, to achieve balance in the 
believer's soul.
	Example: "The righteous are in bliss and the ungodly are in hell" 
(Iftar: 13-14).
o	The Most Beautiful Names: The Most Beautiful Names of Allah vary in 
their connotations, and each name highlights a specific aspect of the 
attributes of Allah Almighty.
	Example: "The Most Merciful", "The Merciful", "The King", "The 
Holy One", "Peace", "The Believer", "The Dominant", "The 
Mighty", "The Mighty", "The Arrogant".
•	How can we benefit from the conjugation of verses in contemplation?
1.	Collecting similar verses: collecting verses that talk about the same 
topic, and comparing them to each other.
2.	Note the differences: Note the differences in style and expression 
between verses.
3.	Thinking about wisdom: Thinking about the wisdom behind this diversity 
of style and expression.
4.	Extracting meanings: extracting the multiple meanings that the verses 
carry.
5.	Linking meanings to reality: Linking the meanings we extract from 
verses to our reality and life.
•	Practical examples:
o	"Guidance": In the Holy Qur'an, we find verses that talk about guidance 
in the sense of faith, verses that talk about guidance in the sense of 
knowledge, verses that talk about guidance in the sense of success, and 
verses that talk about guidance in the sense of victory.
o	"Injustice": In the Holy Qur'an, we find verses that talk about injustice in 
the sense of shirk, verses that talk about injustice in the sense of sin, and 
verses that talk about injustice in the sense of attacking others.
•	Conclusion:
o	"The conjugation of verses is a unique Qur'anic style, which indicates the 
greatness and miracle of the Qur'an. It invites us to reflect on God's 
words, and to seek the multitude of meanings they carry."
o	"Let us make the study of the conjugation of verses part of our reflection 
on the Qur'an, and strive to understand God's words in their 
comprehensive and integral context."
Additives:
•	More practical examples can be added from the Holy Quran.
•	The sayings of scholars and exegetes who emphasized the importance of 
understanding the conjugation of verses can be cited.
•	Readers can be invited to apply this principle in their daily lives and in their 
reading of the Holy Quran.
1.5 Grammar: between necessity and flexibility
•	Introduction:
o	"There is no doubt that understanding the Arabic grammar "grammar, 
morphology and rhetoric" is essential to understanding the Holy Qur'an. 
But should we adhere to these rules in a rigid manner? Or does the Holy 
Qur'an have its own linguistic specificity, which sometimes goes beyond 
these rules?"
o	"This theme calls for a balance between adherence to grammar and 
flexibility in understanding the Qur'anic text, emphasizing that grammar 
is an auxiliary tool and not an end in itself."
•	The importance of grammar:
o	Understanding the meaning: grammar helps us understand the exact 
meaning of words, sentences and verses.
o	Avoid distortion: Linguistic rules protect the Qur'anic text from 
distortion and misinterpretation.
o	Deduction of rulings: Linguistic rules are necessary to derive legal rulings 
from the Holy Qur'an.
o	Taste beauty: Grammar helps us to taste the beauty of the Arabic 
language and the eloquence of the Qur'an.
•	Quranic Arabic Tongue and Grammar:
o	Origin and branch: The Quranic Arabic tongue is the origin, and 
grammar is the branch. Linguistic rules are derived from the Qur'an, not 
imposed on it.
o	Flexibility: The Qur'anic Arabic tongue is broader and more 
comprehensive than traditional grammar. We may find in the Holy 
Qur'an styles and structures that do not agree with the well-known 
grammatical and morphological rules, but are correct and eloquent in 
their Qur'anic context.
o	Contemplation: Understanding the Qur'anic Arabic language requires 
reflection and reflection, not just applying the rules literally.
•	Examples of flexibility in the Qur'anic Arabic tongue:
o	Deletion: Some letters or words in the Holy Quran may be omitted for 
certain rhetorical connotations.
o	Introduction and delay: The object may take precedence over the 
subject, or the neighbor and the sewer may take precedence over the 
act, to benefit a special meaning.
o	Attention: The style may move from the absent to the addressee, or 
from the speaker to the absent, to arouse attention or for another 
rhetorical purpose.
o	Metaphor, metonymy and metaphor:  The Holy Qur'an is full of 
metaphors, metaphors and metaphors, which express meanings in 
indirect ways.
•	How to deal with the differences between grammar and Quranic tongue?
1.	Back to context: Understanding the verse in its general Qur'anic context.
2.	Using Considered Interpretations: Refer to the sayings of scholars and 
commentators who interpreted the Holy Qur'an.
3.	Contemplation and reflection: Trying to understand the wisdom behind 
this difference, and searching for the deeper meaning of the verse.
4.	Do not rush to judgment: Do not rush to judge the style of the Qur'an as 
"wrong" or "non-eloquent", but must remember that the Qur'an is the most 
eloquent and eloquent speech.
•	Practical examples:
o	"Salwa", "Zakat" and "Haywa": these words are written in Waw instead 
of Alif in Ottoman painting. Some may argue that this is a misspelling, 
but it really reflects the origin of the words and their deep connotations.
o	"Support" and "Supported": Some may argue that there is an increase 
in the Z in the word "Support", but this increase has a connotation of 
strength and empowerment.
o	"Malik of the Day of Judgment" and "King of the Day of Judgment":  
These are two frequent readings of the verse, both of which are correct, 
and each reading has its own connotation.
•	Conclusion:
o	"Grammar is an aid to understanding the Qur'anic Arabic tongue, not a 
restriction on it."
o	"We must be flexible in our approach to grammar, and open our minds 
and hearts to understand God's words in their comprehensive and 
integrated context."
o	"Let us make the study of grammar a means of contemplating the 
Qur'an, of savoring its beauty, and of understanding its secrets."
Additives:
•	More practical examples can be added from the Holy Quran.
•	Quotes can be cited by scholars and exegetes who emphasized the importance 
of flexibility in dealing with grammar.
•	Readers can be invited to apply this principle in their daily lives and in their 
reading of the Holy Quran.
Do you have any other questions or comments before we move on to the next 
theme?
1.6 Sections of the word in the Qur'anic Arabic tongue: a renewed look
•	Introduction:
o	"Traditional grammar divides the word in Arabic into three sections: 
noun, verb, and letter. But is this division sufficient to understand the 
nature of the word in the Qur'anic Arabic tongue?"
o	"This theme proposes a new division of the word in the Qur'an, based on 
the significance of the letters that make up the word, and on its function 
in the Qur'anic context."
o	"This new division is not a substitute for the traditional division, but 
rather a complement to it, and helps to understand the deeper and 
more accurate Qur'anic words."
•	Suggested word sections:
1.	Names:
	Traditional definition: A noun is one that signifies a meaning in 
itself, and is not associated with time.
	Proposed definition: A noun is one that denotes a fixed and stable 
meaning, whether perceptible or moral.
	Examples: Allah, the Most Merciful, the Merciful, the Human, 
Paradise, Hell, Truth, Justice.
	Significance: Names denote immutable truths, values and 
principles that do not change.
2.	Verbs:
	Traditional definition: A verb is one that denotes an event 
associated with time.
	Proposed definition: An action is that which signifies a movement, 
change or influence, whether in the past, present or future.
	Examples: creation, livelihood, guidance, strayed, believe, 
disbelief, work, seeking.
	Significance: Actions denote change and evolution, and the 
movement of the universe and life.
3.	Attributes:
	Traditional definition: An adjective is an adjective that denotes a 
meaning by which a noun is described.
	Proposed definition: An adjective is what denotes a state, how, or 
description, whether it is constant or variable.
	Examples: Hayy, Qayyum, Sami', Basir, Alim, Hakim, Ghafoor, 
Rahim.
	Indication: Attributes denote the attributes of God Almighty, and 
the attributes of creatures.
4.	Letters:
	Traditional definition: A letter is one that does not denote a 
meaning unless there is another word.
	Suggested definition: A letter is something that denotes an 
abstract meaning, a relationship between words, or a specific 
function in a sentence.
	Examples: from, to, on, in, ba, kaf, lam, waw, ya.
	Significance: Letters denote abstract meanings, such as: 
beginning, ending, circumstantial, causation, analogy, emphasis, 
negation, interrogative.
•	Why this new division?
o	More precise: this division is more accurate in expressing the nature of 
the word in the Qur'an.
o	More comprehensive: This division encompasses all kinds of words in 
the Qur'an, and is not limited to the traditional division.
o	More useful: This division helps us to understand the deep meanings of 
the verses, and to derive rulings and values from the Qur'an.
•	Practical examples:
o	"Allah": A name that denotes the divine, and is fixed and stable.
o	"Create": a verb that signifies movement, change and effect.
o	"Rahman": An adjective that indicates mercy, which is a constant state 
of God Almighty.
o	"From": A letter that indicates an abstract meaning, which is the 
beginning or subordination.
•	Conclusion:
o	"This new division of the word in the Qur'an is just a suggestion, which 
needs further study and research."
o	"But it opens the door to a new understanding of the language of the 
Qur'an, and helps us to reflect on its verses more deeply and 
comprehensively."
o	"Let us make the study of the sections of the Word in the Qur'an part of 
our journey in contemplating the Book of God, and strive to understand 
God's words in their comprehensive and integrated context."
Additives:
•	More practical examples can be added from the Holy Quran.
•	The sayings of scholars and exegetes who pointed out the importance of 
understanding the sections of the word in the Qur'an can be cited.
•	Readers can be invited to apply this new division in their daily lives and in their 
reading of the Holy Quran.
Do you have any other questions or comments before we move on to the next 
theme?
2 CHAPTER TWO: OTTOMAN PAINTING IS ONE OF 
THE TREASURES OF THE HOLY QUR'AN
2.1 Ancient Qur'anic Manuscripts: Do They Carry the Secret of the 
Original?
•	Introduction:
o	"When we talk about understanding the Qur'an, we often focus on 
different interpretations, commentaries and opinions. But have you ever 
thought about going back, to the origin of the text, to those ancient 
manuscripts on which God's words were first written?"
o	"Ancient Qur'anic manuscripts are not just artifacts, they are precious 
treasures, carrying with them secrets that may change our 
understanding of the Qur'an, and may help us get closer to the original 
text in which the revelation was revealed."
•	What are the ancient Quranic manuscripts?
o	Definition: They are copies of the Holy Quran written by hand in the 
early centuries of Islam.
o	Importance:
	Seniority: It is the closest thing we have to the authentic Qur'anic 
text.
	Historical witness: It is a witness to the history of the Qur'anic 
text, and how it was written and transmitted through generations.
	Diversity: Reflects a variety of spelling and readings, enriching our 
understanding of the text.
o	The most famous manuscripts:
	Sana'a Qur'an: It dates back to the first century AH, and is one of 
the oldest and most complete Qur'anic manuscripts in existence.
	Tashkent Qur'an: Attributed to the reign of Caliph Othman bin 
Affan, it is one of the oldest complete Qur'ans.
	Topkapi Qur'  an: Preserved in the Topkapi Museum in Istanbul, it 
is one of the oldest complete Qur'ans.
	The Parisino Petropolitans Qur'  an: preserved in the Bibliothèque 
nationale de France, is one of the oldest and most beautiful 
Qur'anic manuscripts.
	Birmingham Qur'an: Discovered at the University of Birmingham, 
it dates back to the first century AH.
•	What is so special about ancient manuscripts?
o	Ottoman painting: These manuscripts are written in the Ottoman script, 
a method of writing specific to the Holy Qur'an, sometimes different 
from modern spelling.
o	Lack of dots and diacritics: At first, Qur'anic manuscripts did not contain 
dots or diacritics, making them difficult to read for non-specialists.
o	Slight differences: There may be slight differences in the spelling 
between manuscripts, which can sometimes affect the meaning.
•	How do ancient manuscripts help us understand the Qur'an?
1.	Validation of the text: By comparing ancient manuscripts with the 
current text, we can ensure that the Holy Qur'an has not been altered or 
altered over the centuries.
2.	Understanding the development of Arabic writing:  The study of 
manuscripts helps us understand the development of Arabic writing, and how 
letters and words were written in the early centuries of Islam.
3.	Understanding different Qur'anic readings: Differences in spelling 
between manuscripts may reflect differences in frequent Qur'anic readings.
4.	Deriving New Meanings: The study of Ottoman painting in ancient 
manuscripts may open the door to deriving new meanings for verses, which 
were not clear before.
5.	Correction of common errors: The study of manuscripts may help us 
correct common errors in understanding the Qur'an, which may be the result 
of a lack of understanding of Uthmani painting or a reliance on inaccurate 
interpretations.
•	Examples of drawing differences and their connotations "from previous 
dialogues":
o	"Prayer", "Zakat", "Haywa": written in Waw instead of Alif.
o	"Ar-Rahman": The thousand after the Ha'a was omitted.
o	"Ba'aid": Yaa was increased after Yaa.
o	"Those": increased the thousand after the waw.
•	Challenges of studying manuscripts:
o	Rarity: Complete manuscripts of the Holy Quran dating back to the first 
centuries of the Hijra are very rare.
o	Status: Some manuscripts may be in poor condition, making them 
difficult to read and study.
o	Language and calligraphy: Manuscripts may be written in an ancient 
language or in an unfamiliar script, requiring special expertise to read 
them.
o	Hermeneutics:  The study of manuscripts should be accompanied by 
careful linguistic analysis, and by reference to considered 
interpretations, to avoid erroneous interpretations.
Conclusion:
Ancient Qur'anic manuscripts are priceless treasures and are keys to a deeper and 
more accurate understanding of God's words. We must take care to study them, and 
make use of them in our reflection on the Holy Qur'an. Let us make the study of 
manuscripts part of our journey in understanding God's book, and strive to apply its 
teachings in our lives.
Call to action:
•	Did you know that there are ancient Quranic manuscripts in your country?
•	Have you ever visited a museum or library that displays Quranic manuscripts?
•	Have you ever thought about studying Quranic manuscripts?
Share with us your thoughts and reflections on this topic.
2.2 Ottoman painting: a witness to the origin
o	What is Ottoman painting?
	It is the way in which the words of the Qur'an were written in the 
Qur'ans compiled during the reign of Uthman ibn Affan.
	It has unique characteristics, sometimes different from modern 
orthography.
	These characteristics are not errors, but are part of the "clear 
Arabic tongue" revealed in the Qur'an.
o	Why is it important?
	Memorization: Contributed to the preservation of the Qur'anic 
text from distortion and change over the centuries.
	Frequency: Reflects the way the Qur'an was written that was 
repeated from the Prophet (peace and blessings of Allaah be upon 
him) and the Companions.
	Readings: Possible different frequent Quranic readings.
	Contemplation: Opens the door to a deeper understanding of 
Qur'anic meanings.
o	Examples of characteristics of Ottoman painting:
	Deletion: Deletion of some letters "such as alif in "Ar-Rahman"".
	Increase: Increase some letters "such as the thousand in "those" ".
	Substitution: Replacing some letters with other letters "such as 
waw in "prayer"".
	Separation and connection: Connect some words that need to be 
separated, and separate some words that need to be connected.
	Hamz: Writing hamza in different ways.
	Short Alphabets: Not writing short alphabets in some words.
o	How do we benefit from Ottoman painting in contemplation?
1.	Drawing consideration: Consider drawing words in the Ottoman Qur'an, 
and compare it with modern spelling.
2.	Semantics Search: Find possible semantics for differences in the 
drawing.
3.	Contextualization: Linking these connotations to the general Qur'anic 
context.
4.	Use of interpretations: Refer to the commentaries that were concerned 
with Ottoman painting.
5.	Meditation and reflection: Meditating on verses, reflecting on their 
meanings, and trying to draw lessons from them.
o	Practical examples:
	"Prayer", "Zakat", "Life": Writing it in Waw instead of Alif may 
refer to the meanings of "connection", "zaka" and "real life".
	"Supported": The increase of the yaa may indicate the meaning of 
power and support.
	"Qur'an": The deletion of the alif after the raa may indicate the 
meaning of plural and annexation, and linking the parts of the 
Qur'an together.
o	Ottoman painting and Quranic readings:
	Ottoman painting bears frequent Qur'anic readings.
	Differences in drawing may reflect differences in readings.
	Understanding the relationship between Uthmani painting and 
Qur'anic readings helps to have a deeper understanding of the 
Qur'anic text.
o	Ottoman painting and ancient Quranic manuscripts:
	Ancient Quranic manuscripts are the closest we have to the 
authentic Qur'anic text.
	The study of manuscripts helps us understand the history of the 
Qur'anic text, and how it was written and transmitted through 
generations.
	Differences between current manuscripts and Qur'ans may have 
important implications.
o	Conclusion:
	Ottoman painting is a treasure trove of the Holy Qur'an, and is the 
key to a deeper and more accurate understanding of God's words.
	We must respect this drawing, study it carefully, and make use of 
it in our reflection on the Holy Qur'an.
	Let us make the study of Ottoman painting part of our journey of 
understanding the Book of God, and strive to apply its teachings in 
our lives.
Additives:
•	More practical examples can be added from the Holy Quran.
•	Quotes can be cited scholars and commentators who emphasized the 
importance of Ottoman painting.
Readers can be invited to study Ottoman painting and benefit from it in 
contemplating the Qur'an.
•	Additional examples of the semantics of Ottoman painting "with an emphasis 
on the practical aspect":
1.	"Books" by including the Kaf versus "Book" "By breaking the Kaf":
	"Books" with the inclusion of the Kaf : refers to the collection, 
linkage and universality, and to the integrated system of divine 
revelation.
	"Book" with the fraction of the kaf: refers to the part of this 
system that is read or recited.
	Contemplation: When we read the word "books" in the Qur'an, 
we must remember that it does not mean mere "newspapers" or 
"letters", but 
 refers to the divine revelation as a whole, with all its verses, 
rulings, stories and lessons.
2.	"Amen" with an elongated hamza versus "Amen" with one hamza :
	"Amen": refers to faith that requires effort, striving and 
overcoming doubts.
	"Security": refers to the faith that comes easily and easily, without 
much effort.
	Contemplation: When we read the word "believer" in the Qur'an, 
we must remember that true faith is not just believing with the 
tongue, 
 but a work of the heart that requires effort, striving and 
overcoming doubts.
3.	"Qur'an" without a thousand after Raa versus "Qur'an" "with a thousand 
after Raa":
	"Qur'an": refers to the combination and annexation, and to the 
connection of the parts of the Qur'an to each other.
	"Quran": refers to reading and recitation.
	Contemplation: When we read the word "Qur'an" in the Qur'an, 
we must remember that the Qur'an is not just a separate word, 
but an 
integrated system, each part of which is linked to and interpreted 
by the other.
4.	"Prayer" in Waw vs. "Prayer" "in Alif":
	"Prayer": refers to the etymology of the word, which is 
"connection" and "linking".
	"Prayer": refers to the idiomatic meaning of prayer, which is the 
well-known worship.
	Contemplation: When we read the word "prayer" in the Qur'an, 
we must remember that prayer is not just movements and rituals, 
but 
a bond between the servant and his Lord.
•	Ottoman painting and Quranic readings:
o	Close Relationship: Ottoman painting bears frequent Qur'anic readings, 
and differences in painting may reflect 
differences in readings.
o	Examples:
	"Malik of the Day of Judgment" and "The King of the Day of 
Judgment": Both readings are correct and frequent, and the 
Ottoman painting bears them.
	"Rivers flow beneath them" and "rivers flow beneath": both 
readings are correct and frequent, and the  
Ottoman painting bears them.
•	Ottoman painting and ancient Quranic manuscripts:
o	Ancient Qur'anic manuscripts: They are the closest thing we have to the 
authentic Qur'anic text.
o	Manuscript study: helps us understand the history of the Qur'anic text, 
and how it is written and transmitted through generations.
o	Differences between current manuscripts and Qur'ans: They may have 
important connotations.
The end  
"Ottoman painting is not just a way of writing the Qur'an, it is an integral part of the 
Qur'anic text, and it carries with it secrets 
and treasures waiting to be discovered. It is a testimony to the greatness of the 
Qur'an, to God's preservation of it, and to the accuracy of its transmission through 
generations."
"Let us make the study of Uthmani painting part of our journey in contemplating the 
Qur'an, strive to understand the words of God in their comprehensive and integral 
context 
, and use all the tools at our disposal, from the Arabic language to ancient 
manuscripts, to the considered exegeses, to 
our minds and hearts."
"Let us always remember that the Qur'an is the word of God, and that God is the 
most knowledgeable of His words. Let us ask Allah for guidance and success, let us 
sincerely seek 
the truth, and let us make the contemplation of the Qur'an the project of our lives."
Excellent! To make the analysis more in-depth, we will take some of the examples I 
mentioned earlier and analyze the difference in the word within the verse inferred, 
focusing on how this difference affects the meaning and interpretation:
1. "Prayer" and "Prayer" Surah Al-Baqarah, verse 3 :
•	Verse: "Those who believe in the unseen and pray and spend what we have 
provided for them"
•	Difference:
o	Ottoman painting: The word is written in Waw: "Prayer".
o	Modern spelling: The word is written in thousand: "prayer".
•	Review:
o	"Prayer" in Waw :
	Etymology: refers to the root "r l w", which carries the meanings 
of communication, binding, supplication, and worship.
	Possible significance: It may suggest that prayer is not just 
movements and words, but a spiritual bond between a servant 
and his Lord. It is a constant connection with God, not just an 
obligation performed at specific times.
o	"Prayer" in thousand :
	Etymology: It may refer to the root "pray", which carries the 
meaning of "standing" or "doing".
	Possible significance: It focuses on the formal aspect of prayer, 
i.e. standing, bowing and prostrating.
•	Impact on meaning:
o	"Prayer" in Waw : It gives a deeper and more comprehensive meaning 
to prayer, as it is not just physical movements, but a permanent spiritual 
connection with God.
o	"Prayer" in thousands: focuses on the formal aspect of prayer, i.e. the 
movements and sayings performed by the worshiper.
2. "Al-Haywa" and "Al-Hayat" Surah Al-Nahl, verse 97 :
•	Verse: "Whoever does a good deed, male or female, and is a believer, let us 
live a good life for him, and let us reward them with the best of what they have 
been doing."
•	Difference:
o	Ottoman painting: The word is written in Waw: "Life".
o	Modern spelling: The word is written in thousand: "life".
•	Review:
o	"Life" in Waw :
	Etymology: It may refer to the root "contain", which carries the 
meaning of "plural" and "contain".
	Possible significance: It may suggest that a good life is a life that 
combines different aspects, material and spiritual, earthly and 
eschatology. It is a comprehensive and integrated life.
o	"Life" in thousands:
	Etymology: refers to the root "alive", which carries the meaning of 
"growth" and "increase".
	Possible significance: It focuses on the physical aspect of life, i.e. 
living and survival.
•	Impact on meaning:
o	"Life" in Waw : It gives a deeper and more comprehensive meaning to 
life, it is not just survival, but living in a state of contentment, happiness 
and harmony with God and with the universe.
o	"Life" in thousands : focuses on the material aspect of life, i.e. living and 
survival.
3. "Malik of the Day of Judgment" and "King of the Day of Judgment" Surat Al-
Fatihah :
•	Difference:
o	Hafs read from 'Asim: "Malik on the Day of Judgment" "with a thousand 
after the meem".
o	Reading Warsh on Nafi': "The King of the Day of Judgment" "Without a 
Alif".
•	Review:
o	"Malik" with a thousand:
	Etymology: from "king", meaning "owner of the king" and 
"disposer of the matter".
	Indication: It indicates that God is the absolute owner of the Day 
of Judgment, and He is the one who acts in it as He wishes.
o	"King" "Without a thousand ":
	Etymology: from "king", meaning "king" and "sultan".
	Indication: Indicates that God is the king and authority on the Day 
of Judgment.
•	Impact on meaning:
o	"Malik" by a thousand : focuses on ownership and disposal.
o	"King" without a thousand : focused on power and power.
An excellent example illustrates how the difference in the Ottoman painting 
"between hamza and waw" can open the door to a deeper and more accurate 
understanding of the verse. Let's analyze this example in detail:
Verse:
"And if the woman is asked by what sin, she will be killed" At-Takwir: 8-9 
Variation in drawing:
•	Ottoman drawing "and some readings": the word is written in Waw: "Al-
Maawda"
•	Hadith spelling "and reading Hafs from Asim": The word is written in hamza: 
"Al-Maawda"
Traditional analysis:
•	Al-Mu'awda "Balhamza": Traditionally interpreted as the child who is buried 
alive, a pre-Islamic custom that was widespread in some Arab tribes.
•	General meaning of the verse:  The verse condemns this heinous pre-Islamic 
custom and emphasizes that these innocent children will be asked on the Day 
of Judgment about the guilt they committed until they are killed.
Proposed analysis "Balwaw":
•	Al-Mu'awda "Balwaw": It can be linked to the root "infanticide" which has the 
meanings:
o	Infanticide: burial, heaviness and heaviness.
o	Al-Waeed: The subtle and heavy voice.
o	Mourning: The thing buried or burdened "and not necessarily a child 
buried alive".
•	Possible meaning: "Al-Maawda" here can refer to:
o	Meanings and values: that have been buried in the pre-Islamic society, 
such as mercy, justice and equality.
o	Common sense: which has been burdened by outdated traditions and 
customs.
o	Rights: that have been taken away from the weak and oppressed.
o	Living thoughts: performed by customs and traditions
Contextualization:
If we look at the context of the previous verses in Surat At-Takwir, we find that they 
talk about the signs of the Day of Resurrection:
•	"If Sun Kurt"
•	"And if the stars are ruffled"
•	"And if the mountains walk"
•	"And if the publican is disabled"
•	"And if the beasts are crammed"
•	"And if the seas are dragged"
•	"And if souls are married"
All these verses speak of enormous cosmic changes, of a reversal of the scales, of 
the end of the material world as we know it. Thus, "al-Ma'uda" can be understood in 
this context as the values, meanings and rights that have been fulfilled in this world, 
and that it will be asked on the Day of Judgment about the reason for its death.
Impact on meaning:
•	Traditional Meaning: Focuses on the murder of female children.
Suggested meaning: Expands the meaning to include all the values, meanings and 
rights that have been done, performed and buried. Conclusion:
Reading al-Ma'udah in Waw instead of Hamza opens the door to a deeper and more 
comprehensive understanding of the verse. This understanding does not eliminate 
the traditional meaning, but rather adds a symbolic and spiritual dimension to it, 
making the verse more extensive and comprehensive, and more capable of 
addressing each generation and every age.


Important Notes:
•	These analyses are just examples: this methodology can be applied to many 
other words in the Qur'an.
•	There is no definitive explanation:  it must be remembered that these 
analyses are merely ijtihad, and that the ultimate meaning of Qur'anic words is 
with God Almighty.
•	Contemplation is key:  we must make contemplation our key to understanding 
the Qur'an, and strive to understand God's words in their comprehensive and 
integrated context.
 Additional examples of the semantics of Ottoman painting":
•	Rahman/Rahman:
o	Ottoman drawing: "Rahman" is written without a thousand after the 
bark.
o	Modern spelling: "Rahman" is written in thousand.
o	Significance: This difference in the drawing is only a difference in the 
way it is written, and does not affect the meaning. Both drawings refer 
to God's name "The Most Merciful."
•	Workshop: How to read the word "prayer" in an ancient Qur'an?
1.	Objective: To train the reader to read the words written in the Ottoman 
drawing, and to relate this to the meaning.
2.	Tools:
	An enlarged image of the word "prayer" from an old Qur'an, "such 
as the Sana'a Qur'an or the Tub Qabi Qur'an".
	A picture of the same word written in modern dictation ""prayer" 
".
	A list of the verses in which the word is mentioned.
	A lexicon that explains the origin and meaning of the word.
3.	Steps:
	Note: Ask the reader to notice the difference between the two 
drawings.
	Reading: Ask the reader to try to read the word in Ottoman 
painting.
	Research: Ask the reader to search for the origin of the word in 
the lexicon.
	Contemplation: Ask the reader to reflect on the verses in which 
the word is mentioned, and to link the linguistic meaning to the 
Qur'anic context.
	Conclusion: Ask the reader to infer the deeper meaning of the 
word in light of the Ottoman painting and Qur'anic context.
4.	Discussion:
	What is the difference between "prayer" and "prayer"?
	Does Ottoman painting change the meaning of the word?
	How does Ottoman painting help us to have a deeper 
understanding of the word?
•	Questions and answers about Ottoman painting:
o	Q: Why did the Companions write the Qur'an in Uthmani painting?
	A: There are several opinions on this topic:
	The first opinion: that the Ottoman painting is tawqifi, that 
is, the Prophet (peace and blessings of Allaah be upon him) 
ordered the companions to write the Qur'an in this way.
	The second opinion: that the Ottoman drawing is a term of 
the Companions, and that they worked hard to write the 
Qur'an in this way.
	The most correct opinion: that the Ottoman painting is 
tawqif in its origin, but it is not tawqif in all its details.
o	Q: Is it permissible for us to write the Qur'an in a non-Uthmani script?
	A: Scholars differed on this issue:
	First opinion: It is not permissible to write the Qur'an 
without the Ottoman drawing, because it is tawqif.
	Second opinion: It is permissible to write the Qur'an in a 
non-Uthmani script, if this is to facilitate reading for non-
specialists.
	The most correct opinion: It is permissible to write the 
Qur'an in a non-Uthmani drawing for the purpose of 
teaching and clarification, but the Ottoman drawing must 
be preserved in the Qur'an.
o	Q: What is the benefit of studying Ottoman painting?
	A: Studying Ottoman painting helps us to:
	Ensure the authenticity of the Qur'anic text.
	Understand the development of Arabic writing.
	Explore hidden connotations in the Qur'anic text.
	Linking Ottoman painting with Quranic readings.
•	Ottoman painting in the modern era:
o	Printed Qur'ans: Most printed Qur'ans today are based on Ottoman 
painting.
o	Computer fonts: There are many computer fonts that support Ottoman 
painting.
o	Research and studies: There are many researches and studies that deal 
with Ottoman painting from different aspects.
Conclusion "Expanded":
"Ottoman painting is not just an ancient calligraphy, but a living part of the Qur'anic 
text, carrying with it secrets waiting to be discovered. It is an invitation for all of us 
to reflect deeply on the Qur'an, to seek to understand God's words in their overall 
context, and to link drawing and meaning, form and content."
"Let us make the study of Uthmani painting a way to increase our knowledge of the 
Qur'an, to strengthen our faith in it, and to apply its teachings in our lives."
"Let us always remember that the Qur'an is the word of God, and that God is the 
most knowledgeable of His words. Let us ask Allah for guidance and success, let us 
sincerely seek the truth, and let us make the contemplation of the Qur'an the 
project of our lives."
3 CHAPTER THREE: METHODOLOGY OF 
CONTEMPLATION AND ANALYSIS
Introduction:
"Are you tired of reading the Qur'an without feeling its real impact on your heart 
and mind? Do you want to go from being a reader of words to a contemplative of 
meaning, capable of drawing lessons from God's book? So, you're in the right 
place!"
"In this chapter, we will put in your hands the tools and methodology that will 
enable you to dive deep into the Qur'anic text, decipher it, and extract its treasures. 
We will learn how to contemplate the Qur'an in a scientific and systematic way, how 
to link its verses and surahs, and how to benefit from every word and letter in this 
great book."
3.1 : what is it? and why is it important?
•	Contemplation is not just reading:
o	"Contemplation is going beyond the superficial reading of verses, and 
deep reflection on their meanings and connotations."
o	"To reflect is to stop at every word and ask yourself: What does it mean? 
What is its relationship to before and after? And what message does 
God want to convey to me through this word?"
o	"Contemplation is to make the Qur'an speak to your heart, mind and 
soul, and to let it change your life."
•	Why is reflection important?
o	Correct understanding: Contemplation is the only way to understand 
the Qur'an correctly and avoid misinterpretations.
o	Guidance: Reflection is what leads us to the straight path and guides us 
to the truth.
o	Influence: Contemplation is what makes us feel influenced by the 
Qur'an, feel its sweetness, and be humbled when reciting it.
o	Change: Reflection is what drives us to change our lives and to apply the 
teachings of the Qur'an in our reality.
o	Happiness: Contemplation is what brings us true happiness in this world 
and the hereafter.
•	Examples from the Qur'an and Sunnah:
o	"Will they not contemplate the Qur'an or on the hearts of its locks" 
Muhammad: 24.
o	"A book that we have sent down to you, blessed be it so that you may 
study its verses and remember the first of the minds" p. 29 .
o	"This Qur'an is a guide to the one who is the most resurrected" Al-Isra'a: 
9 .
o	"And the Prophet said, O Lord, my people have taken this Qur'an as 
deserted" al-Furqan: 30 .
•	Sayings of scholars and commentators:
o	Ibn al-Qayyim: "Contemplation is the staring of the heart to the 
meanings of the Qur'an, and the gathering of thought on its 
contemplation and reason, which is what is meant by its revelation, not 
just reciting it without understanding or contemplation."
o	Al-Ghazali: "Contemplation is for the reader to occupy his heart by 
contemplating the meaning of what he utters, so that he knows each 
verse its meaning, contemplates the commands and prohibitions, and 
believes that it is accepted."
o	Ibn Taymiyyah: "Contemplation is reflection and meditation that leads 
to knowledge."
3.2 Practical steps to reflect:
1.	Choose a convenient place and time:
o	"Make yourself a quiet place, away from noise and distractions."
o	"Choose a time when you are clear-minded, at ease of mind."
2.	Start with seeking refuge and supplication:
o	"Seek refuge in God from the accursed Satan."
o	"Pray to God to open you in understanding His Book."
3.	Read the verses carefully and focusedly:
o	"Don't rush to read, read every word carefully and focusedly."
o	"Try to understand the apparent meaning of the verses."
4.	Use considered interpretations:
o	"Feel free to refer to the considered interpretations to understand the 
meanings of the verses."
o	"But, don't rely on the same interpretation, compare the different 
interpretations."
5.	Consider keywords:
o	"Focus on the keywords in the verses, and try to understand their 
connotations through the Qur'anic context."
o	"Use lexicons to understand the origin and meanings of words."
o	"Look for relationships between different words in a verse."
6.	Connect the verses to each other:
o	"Try to relate different verses that talk about the same subject."
o	"Find the general context of the surah in which the verse is mentioned."
o	"Remember that the Qur'an interprets each other."
7.	Meditate and reflect:
o	"After you understand the apparent meaning of the verses, stop and 
meditate on them."
o	"Think about their deep meanings, their spiritual connotations, and their 
practical applications."
o	"Ask yourself: What message does God want to convey to me through 
these verses?"
8.	Interact with the verses:
o	"Praise me, ask forgiveness, pray, invoke God."
o	"Let the Qur'an speak to your heart, mind and soul."
9.	Apply what you learned:
o	"Don't make your reflection on the Qur'an just an intellectual process, 
make it a life-changing act."
o	"Apply what you have learned from the Qur'an in your words and 
deeds."
o	"Make the Quran your way of life."
3.3 Practical examples:
•	 "Example 1": Consider the verse of al-Kursi "al-Baqarah: 255".
•	 "Example 2": Consider the verse of light "An-Nur: 35".
•	 "Example 3": Consider the verse of Shura "Shura: 36".
Conclusion:
Contemplation is the key to a true understanding of the Qur'an, and it transforms 
reading from a mere recitation of words to an expedition in the world of meanings. 
Let us make contemplation the project of our lives, let us make the Qur'an a light 
that illuminates the paths of life for us.
3.4 Analytic tools:
•	Analysis of Quranic vocabulary:
o	Root Search: Understanding the origin of the word and its original 
meaning in the Arabic language.
o	Tracing where the word occurs in the Qur'an: observing how the word 
was used in different contexts, and what meanings it acquired.
o	Compare the word with other words that are similar in meaning: 
understand the nuances between synonymous or close words.
o	The use of specialized linguistic dictionaries: such as the "Dictionary of 
Language Standards" by Ibn Faris, and "Lisan al-Arab" by Ibn Manzur.
•	Analysis of grammatical structures:
o	Understand the relationships between words and sentences within a 
verse: how words relate to each other to form an integrated meaning.
o	Focus on the rhetorical styles used in the verse: such as introduction, 
delay, deletion, attention, metaphor, metonymy, and metaphor.
o	Linking the verse with other verses dealing with the same topic: 
understanding the verse in its general Qur'anic context.
•	Analysis of the Qur'anic context:
o	Understand the general context of the surah in which the verse is 
mentioned: What is the main theme of the surah? What message does 
the surah want to convey?
o	Understanding the reasons for the revelation "if any": What historical 
and social circumstances was revealed in which the verse was revealed?
o	They are the addressees of the verse: Who are the addressees of the 
verse? Are they the believers, the disbelievers, the hypocrites, or all 
people?
•	Analysis of Quranic topics:
o	Collecting verses that talk about the same subject: Collecting scattered 
verses in the Qur'an that talk about a specific topic, such as faith, piety, 
patience, thanksgiving, trust, and others.
o	Understanding the Relationships between These Verses: How do these 
verses relate to each other? And what is the overall message God wants 
to convey to us through these verses?
o	Deriving principles and values: Extracting principles and values that we 
can benefit from in our daily lives.
•	Analysis of Quranic stories:
o	Understanding the lessons of the story: What lessons can we learn from 
a particular story in the Qur'an?
o	Connecting the story to contemporary reality: How can these lessons 
be applied in our daily lives?
o	Inspiration from the characters of the story: How can we be inspired by 
the characters of the positive story, and how can we learn from the 
negative characters of the story?
•	The use of modern sciences "controls":
o	Linguistic sciences: such as semantics, phonology and comparative 
linguistics.
o	Humanities: such as psychology, sociology and history.
o	Cosmic sciences: such as astronomy, physics and biology.
o	Controls for the use of modern sciences:
	Non-arbitrary interpretation: The Qur'anic text does not load the 
unbearable scientific meanings.
	Lack of certainty about the validity of scientific theories: Not 
asserting that a particular scientific theory is the final 
interpretation of the verse.
	Balance between science and faith: Not to put science ahead of 
the Qur'anic text, and not to neglect science under the pretext 
that it contradicts religion.
5. Quranic readings: diversity and richness
•	What are Quranic readings?
o	They are different ways of reading the Holy Qur'an, which were 
repeated from the Prophet (peace and blessings of Allaah be upon him).
o	These readings differ in some words and letters, but do not change the 
general meaning of the verses.
o	The famous frequent readings are ten readings, the most famous of 
which is the reading of Hafs from Asim.
•	The importance of Quranic readings:
o	Enriching meaning: Different readings may reveal different aspects of 
meaning, and enrich our understanding of verses.
o	Facilitate recitation: Different readings may make recitation easier for 
some people, especially those who speak different dialects.
o	The miracle of the Qur'an: The different readings are evidence of the 
miracle of the Qur'an, and of God's preservation of it.
•	How do we deal with different readings?
o	Respect:  We must respect all frequent readings, and consider them all 
correct.
o	Research: We should look for possible connotations of differences in 
readings, and try to understand the wisdom of them.
o	Contemplation: We must reflect on verses that have different readings, 
and try to understand their deeper and more comprehensive meaning.
Conclusion:
Understanding the Arabic Qur'anic tongue, applying the methodology of reflection, 
and using appropriate analytical tools help us to understand the Holy Qur'an more 
deeply and accurately, to derive its treasures and gifts, and to apply them in our 
daily lives. Let us make contemplation the project of our lives, and let us make the 
Holy Qur'an a light that illuminates the paths of life.
3.5 Principles of reflection: the foundations on which correct understanding 
is based
•	Introduction:
o	"Contemplation is not just a random process, but an organized process, 
with principles and foundations that we must adhere to, in order to 
reach a correct understanding of God's words."
o	"These principles are like the 'golden rules' that the contemplative must 
keep in mind as he reads and meditates on the Qur'an."
•	Basic principles of reflection:
1.	Direct reflection of the Qur'anic text:
	Priority of the text:  The Qur'anic text should be the starting point 
in the process of reflection, and it should be the first and last 
reference.
	Conscious reading: We must read the Qur'an carefully and 
focusedly, and try to understand its apparent and inner meanings.
	Interaction with the text: We must interact with the Qur'anic text, 
and make it speak to our hearts and minds.
	Use of dictionaries: We must refer to ancient dictionaries to 
understand the meanings of words in their etymology.
	The use of the Ottoman drawing: We must refer to the Ottoman 
drawing of the Qur'an, and try to understand the hidden 
connotations it carries.
	Example: When reading the word "prayer" in Ottoman painting, 
we remember that it means "connection" and "connection" to 
God, not just movements and words.
2.	The use of linguistic sciences:
	Grammar and morphology: Understanding grammar and 
morphology helps to understand the structure of the sentence 
and its exact meaning.
	Rhetoric: Understanding Quranic rhetoric methods (such as 
metaphor, metonymy and metaphor) helps to understand the 
deep meanings of verses.
	Semantics: Understanding semantics and their evolution over 
time helps to understand the original meaning of words.
	Phonetics: Understanding the exits and qualities of letters helps 
to taste the beauty and miracles of the Qur'an.
3.	Using the correct Sunnah of the Prophet:
	The Sunnah is an interpreter of the Qur'  an: The authentic 
Sunnah of the Prophet is the second source of Islamic legislation, 
and it helps to understand and apply the Qur'an.
	Authentication of hadiths: We must verify the authenticity of the 
hadiths we quote, and make sure that they do not contradict the 
Qur'an.
	Understanding the Sunnah in the light of the Qur'an: We must 
understand the Sunnah in the light of the Qur'an, not the other 
way around.
4.	Using the sayings of the righteous predecessors:
	The Salaf are the best of the centuries: The righteous 
predecessors "the Companions, the followers and their followers" 
are the best of the centuries, and they are the closest people to 
understanding the Qur'an.
	Refer to their sayings: We must refer to their statements in the 
interpretation of the Qur'an, and benefit from their knowledge 
and understanding.
	Not blind imitation: We must not blindly follow the words of the 
predecessors, but we must think, reflect and strive to work.
5.	The use of modern sciences "controls":
	Cosmic Science: It can help us understand the cosmic verses in the 
Qur'an.
	Humanities: can help us understand the human psyche and 
society.
	Controls for the use of modern sciences:
	Non-arbitrary interpretation: The Qur'anic text does not 
load the unbearable scientific meanings.
	Lack of certainty about the validity of scientific theories: 
Not asserting that a particular scientific theory is the final 
interpretation of the verse.
	Balance between science and faith: Not to put science 
ahead of the Qur'anic text, and not to neglect science under 
the pretext that it contradicts religion.
6.	Balance between mind and heart:
	Reason: We must use our minds to understand the Qur'an, reflect 
on its verses, and seek wisdom in them.
	Heart: We must open our hearts to the Qur'an, be moved by it, 
and be humbled when reciting it.
	Integration: True contemplation is one that combines mind and 
heart, between understanding and influence, between science 
and faith.
7.	Sincerity and impartiality:
	Sincerity: We must be sincere in our contemplation of the Qur'an, 
and seek the face of God Almighty.
	Impartiality: We must be free from personal passions and 
intellectual prejudices, and seek truth wherever it may be.
•	Conclusion:
o	"These principles are the basis on which our reflection of the Holy 
Qur'an should be based. If we follow these principles, we will come to a 
deeper and more accurate understanding of God's words, and we will be 
better able to apply them in our lives."
o	"Let us make contemplation the project of our lives, and let us make the 
Holy Qur'an a light that illuminates the paths of life for us."
Here are some additional suggestions to increase the power and impact of this 
chapter:
1.	Focus on the practical side:
o	Practical examples: After explaining each principle or tool, provide 
practical examples from the Holy Quran that illustrate how to use this 
principle or tool in reflection.
o	Exercises and activities: You can add exercises and activities for readers 
to help them apply the methodology themselves.
o	Case studies: You can provide case studies of people who have applied 
this methodology in their reflection on the Qur'an, and how it has 
impacted their lives.
2.	Interaction with the reader:
o	Questions and answers: You can add a section for common questions 
and answers about reflection, and answer them clearly and simplified.
o	Discussion forum: Create an online forum or discussion group, where 
readers can interact with each other and with you about the topic.
o	Competitions and prizes: You can organize competitions and prizes to 
encourage readers to reflect and apply the methodology.
3.	Citing the sayings of scholars and commentators:
o	You can quote scholars and commentators who emphasized the 
importance of reflection, and the principles and tools you mentioned.
o	You can also provide examples of their reflection on the Holy Quran.
4.	Focus on the spiritual aspect:
o	You can emphasize that contemplation is not just a mental process, but 
also a spiritual process, requiring a humble heart and a spirit connected 
to God.
o	You can offer tips to readers on how to prepare their hearts and souls 
for reflection.
5.	Graphs and tables:
o	You can use graphs and tables to illustrate complex concepts, and to 
present information in a more structured and engaging way.
An example of adding the practical side:
•	After explaining the principle of "direct contemplation of the Qur'anic text":
o	Practical example: "Let's take the example of Ayat al-Kursi. How can we 
contemplate this verse directly? First, we read the verse carefully and 
focusedly. Second, we try to understand the meaning of each word. 
Third, we connect words and sentences to understand the overall 
meaning of the verse. Fourth, we reflect on the greatness, power and 
majesty of God. Fifth, we ask ourselves: What message does God want 
to convey to us through this verse?"
o	Exercise: "Choose a verse from the Holy Quran, and try to manage it 
yourself using these steps."
Example of adding questions and answers:
•	Q: What is the difference between reflection and interpretation?
•	A: Tafsir is explaining the meanings of words and sentences in a verse, while 
contemplation is contemplating these meanings and trying to understand their 
purposes and objectives, and linking them to reality.
•	Q: Can non-Arabic language specialists study the Qur'an?
•	A: Yes, non-specialists can study the Qur'an, but they should use reputable 
interpretations and be careful to understand the general meaning of the 
verses.
By applying these suggestions, the second chapter will become more practical and 
useful for readers, and will help them apply the methodology of reflection in their 
daily lives.
4 CHAPTER FOUR: QURANIC CONCEPTS 
NEEDING TO BE CORRECTED "APPLIED 
MODELS OF REFLECTION METHODOLOGY"
Introduction:
1.	The importance of correcting concepts: Emphasizing that a misunderstanding 
of Qur'anic concepts can lead to deviations in doctrine and behavior.
2.	Chapter Objective: To illustrate how the proposed reflection methodology can 
help correct misconceptions, and provide a deeper and more accurate 
understanding of Qur'anic concepts.
3.	Presentation: A number of commonly confused Qur'anic concepts will be 
selected and a detailed analysis will be provided, with:
o	Presentation of the common traditional concept.
o	Analysis of the concept in the light of the Arabic tongue and Ottoman 
painting.
o	Introduce a new vision of the concept.
o	Examples from the Qur'an and Sunnah.
o	Practical applications in life.
Proposed concept models "with additional detail":
A-	Piety:
o	Traditional concept: It is often understood as mere fear of God.
o	Linguistic analysis: the root "protective" means protection and 
prevention.
o	The new vision: piety is to make between you and God's punishment 
prevention, by obedience and forsaking sins. It is a state of constant 
awareness and alertness, not just a passive fear.
o	Examples: Hajj verses, fasting verses.
B-	Faith:
o	Traditional concept: often understood as mere heartfelt belief.
o	Linguistic analysis: The root "security" means confidence and tranquility.
o	New vision: Faith is absolute trust in God, reassurance in His promise 
and promise, and it requires action with the limbs, not just believing in 
the heart.
o	Examples: The story of Abraham, the story of Moses.
C-	Way:
o	Traditional concept: often understood as the sensory path.
o	Linguistic analysis:  The root "sabil" means way and method.
o	New Vision: The path is the way that leads to God, and it encompasses 
all aspects of life, not just worship.
o	Examples: verses of jihad, verses of the call to God.
D-	Male:
o	Traditional concept: It is often understood as simply repeating the dhikr 
with the tongue.
o	Linguistic analysis: The root "male" means to remember and equager.
o	New Vision: Dhikr is the invocation of God in the heart, the 
contemplation of His signs, and the contemplation of His words, and it 
includes all kinds of worship.
o	Examples: Ayat al-Kursi, Ayat al-Nur.
E-	Strife:
o	Traditional concept: often understood as mere affliction and testing.
o	Linguistic analysis: The root "temptation" means testing, affliction and 
scrutiny.
o	New Vision: Strife is the test that reveals the truth of man and reveals 
his authentic metal. It may be in money, in children, in power, or in 
anything else.
o	Examples: The story of Qarun, the story of the companions of Paradise.
F-	Infidelity:
o	Traditional concept: often understood as mere denial of the existence of 
God.
o	Linguistic analysis:  the root "kufr" means covering, covering and 
ingratitude.
o	New Vision: Unbelief is ingratitude of grace, and the reward of charity 
with abuse, and it includes all kinds of ingratitude, whether ingratitude 
to God, His messengers, or His grace.
o	Examples: The story of Satan, the story of Pharaoh.
G-	Injustice:
o	Traditional concept: often understood as simply assaulting others.
o	Linguistic analysis: The root "injustice" means misplacing the object.
o	New Vision: Injustice is the violation of truth and justice, and it includes 
all kinds of injustice, whether it is injustice to oneself, injustice to others, 
or injustice to God.
o	Examples:  The story of the companions of the Sabbath, the story of Aad 
and Thamud.
H-	Hajj:
o	Traditional concept: It is often understood as simply performing Hajj in 
Mecca.
o	Linguistic analysis:  the root "pilgrimage" means intention, orientation 
and visit.
o	New Vision: Pilgrimage is a journey to God, a quest to know Him, and an 
answer to the call of instinct. Hajj is a renewal of the covenant with God, 
a purification of the soul, and a purification of the soul.
o	Examples: Hajj rituals "Ihram, circumambulation, saa'i, standing in 
Arafah, throwing the Jamarat".
Conclusion:
Correcting Qur'anic concepts is a necessary step to properly understand Islam and to 
apply its teachings in our lives. We must return to the Holy Qur'an, reflect on its 
verses, seek to understand its purposes, and act on it in all aspects of our lives.
5 CHAPTER FIVE: CONTROVERSIAL ISSUES IN 
UNDERSTANDING THE QUR'AN: TOWARDS A 
CLEAR METHODOLOGY
Introduction:
"We often hear about differences in the interpretation of the Qur'an, and about 
different opinions about the meanings of the verses. This diversity may raise the 
question: how to understand the Qur'an correctly? Is there a clear methodology we 
can follow to avoid disagreements and reach an authentic understanding of God's 
words?"
"In this chapter, we will discuss some of the controversial issues that have been 
raised about the understanding of the Qur'an, and we will try to provide a balanced 
and systematic vision for dealing with these issues, based on the Qur'anic Arabic 
tongue, Ottoman painting and ancient manuscripts."
5.1 Similar verses: are they "puzzles" or "keys"?
•	What verses are similar? They are the verses that have more than one 
meaning, and which the commentators may differ in determining their most 
correct meaning.
•	Why are there similar verses? Are they intentional "puzzles"? Or is it a "lack" 
in the statement? Or is it a "test" of faith?
•	How do we deal with similar verses? Do we refer to the verses of the courts? 
Do we use the Sunnah of the Prophet? Do we go back to the sayings of the 
righteous predecessors? Do we stop delve into the pointless?
•	Examples from the Qur'an:  "with emphasis on examples not covered in detail 
in previous chapters".
5.2 Abrogation: Did God cancel some of His verses?
•	What is transcription? Is it the abolition of a legal ruling by another legal 
ruling? Or is it an allocation, restriction or clarification?
•	What are the types of transcription? Are there copies of recitation and 
judgment? Are there copies of the ruling and survival of the recitation? Are 
there copies of the recitation and the survival of the ruling?
•	What are the conditions for copying? Can every verse be abrogated? Can 
every hadith abrogate a verse?
•	What is the wisdom of copying? Is it evidence of contradiction in the Qur'an? 
Or is it evidence of God's mercy on His servants?
•	Examples from the Qur'an:  "with emphasis on examples not covered in detail 
in previous chapters".
5.3 Ottoman painting: is it just a "line" or a "revelation"?
•	What is Ottoman painting? It is the way in which the words of the Qur'an were 
written in the first Qur'an.
•	Is Ottoman painting arresting? Did the Prophet (peace and blessings of Allaah 
be upon him) instruct the Companions to write the Qur'an in this way? Or did 
they work hard at it?
•	What are the characteristics of Ottoman painting?  "Ellipse, increase, 
substitution, separation, connection, prod, short rolls".
•	How do we benefit from Ottoman painting in contemplation? Can Ottoman 
painting help us understand new meanings of verses?
•	Examples from the Qur'an:  "with emphasis on examples not covered in detail 
in previous chapters".
5.4 Quranic readings: are they "difference" or "diversity"?
•	What are Quranic readings? They are the different ways of reading the Holy 
Quran, which were repeated from the Prophet (peace and blessings of Allaah 
be upon him), but you must serve your mind and reflect to know who is the 
best and most correct reading. 
•	Are the Qur'anic readings contradictory? Or is it integrated? With reflection 
you know the answer.
•	What is the wisdom of multiple readings? Is it a sign of facilitation and 
compassion? Or is it evidence of miracles? They are indicators that help to 
reflect.
•	How do we deal with different readings? Do we take one reading and leave 
the rest? Or do we try to combine the readings? We study and reflect on all the 
readings and choose the nostalgia in them according to the verse.
5.5 Hadith: Is it an "independent source" or a "complement to the Qur'an"?
•	What is the status of the Sunnah in Islam? Is it an independent source of 
legislation? Or is it complementary to the Qur'an and explained to it? For 
domestication, nothing is superior to the Qur'an.
•	What are the conditions for the authenticity of the hadith? How to make sure 
that the hadith is true? It does not conflict with the Qur'an, with common 
sense, with logic with the laws and laws of Allah. The hadith of the Prophet 
must be understood in an Arabic tongue. It is in harmony with the Arabic 
tongue, the tongue of the Qur'an.
•	How to understand the hadith in the light of the Qur'an? Do we put hadith on 
the Qur'an? Or do we give the Qur'an over the hadith? The source of 
legislation is the Qur'an.
•	Examples of hadiths:  "with a focus on hadiths that may seem problematic or 
in conflict with the Qur'an."
5.6 Israeli women: "additions" or "distortions"?
•	What are Israeli women? They are the news, stories and narrations 
transmitted by the People of the Book "Jews and Christians" to Muslims.
•	What is Islam's position on Israeli women? Do we accept them all? Do we 
reject them all? Do we take from them what is approved by Sharia and leave 
what is contrary to it?
•	How do we distinguish between true Israelites and false Israelites? Are there 
controls for dealing with Israeli women?
•	Examples from Israeli women:  "with a focus on Israeli women that may have 
influenced some Muslims' understanding of the Qur'an."
5.7 Interpretation by opinion: is it "ijtihad" or "whim"?
•	What is interpretation by opinion? It is the interpretation of the Qur'an by 
personal ijtihad, without relying on valid legal evidence.
•	What is the difference between interpretation by praiseworthy opinion and 
interpretation by blameworthy opinion? What are the controls of 
interpretation by opinion?
•	How to avoid interpretation by blameworthy opinion? Do we rely on 
considered interpretations? Do we seek knowledge from its people? Do we 
sincerely intend to seek the truth?
•	Examples of interpretations:  "with a focus on interpretations that may have 
occurred in the interpretation of the blameworthy opinion."
5.8 Esoteric interpretation: is it "revealing" or "distortion"?
•	What is esoteric hermeneutics? It is the interpretation of the Qur'an with 
hidden and esoteric meanings, which are not indicated by the Arabic language 
or the Qur'anic context.
•	What is the difference between an accepted esoteric hermeneutics and an 
accepted esoteric hermeneutic? What are the rules of acceptable 
interpretation?
•	How to avoid rejected esoteric interpretation? Do we rely on considered 
interpretations? Do we seek knowledge from its people? Do we sincerely 
intend to seek the truth?
•	Examples of interpretations:  "with a focus on interpretations that may be 
mystical and rejected."
5.9 The hadith of the Prophet "and its position in the Qur'an":
•	The importance of the Sunnah:
o	The Sunnah of the Prophet is the second source of Islamic legislation 
after the Holy Quran.
o	The Sunnah interprets, clarifies, clarifies, and elaborates the Qur'an.
o	The Sunnah teaches us how to apply the Qur'an in our daily lives.
•	Conditions for the authenticity of the hadith:
o	Sanad:  The sanad of the hadith must be connected and correct, and the 
narrators must be trustworthy and fair.
o	Metn:  The text of the hadith must be in accordance with the Qur'an and 
the authentic Sunnah, and not contradict reason and logic.
o	Non-anomaly and illness:  The hadith should not be abnormal or 
reasonable.
•	Dealing with hadiths:
o	Validation: We must verify the authenticity of hadiths before inferring 
them.
o	Correct understanding: We must understand hadiths in the light of the 
Qur'an and the correct Sunnah.
o	Do not apply to the Qur'an: We should not present hadiths on the 
Qur'an, as the Qur'an is the original and the Sunnah is a branch.
o	Combining hadiths: We should try to combine different hadiths, and 
interpret them in accordance with each other.
o	Weighting: If the hadiths conflict, we must weigh them based on the 
rules of weighting known to the scholars.
•	Examples of problematic hadiths:
o	The hadith of the flies:  "If the flies fall into the drink of one of you, let 
him dip it and then remove it, for in one wing there is a disease and in 
the other there is healing."
o	The hadith of the magic of the Prophet (peace and blessings of Allaah be 
upon him).
o	Hadiths that contradict modern science.
•	How to deal with problem conversations:
o	Ensure the authenticity of the bond.
o	Understand the correct meaning of hadith in light of the Arabic language 
and context.
o	Try to combine the hadith with other Quranic verses.
o	Refer to the sayings of respected scholars and commentators.
o	Do not rush to judge the hadith as weak or situational.
5.10 Israeli women:
•	Definition of Israeli women: They are the news, stories and narrations 
transmitted by the People of the Book "Jews and Christians" to Muslims.
•	The rule of Israeli women:
o	What is approved by Sharia: accepted.
o	What is contrary to Sharia: it is returned.
o	What the law is silent about: it stops in it.
•	Beware of Israeli women: Beware of Israeli women who violate the Qur'an and 
the authentic Sunnah, and that may distort the image of Islam.
•	Examples of Israeli women:
o	The stories of the prophets "like the story of David and Solomon."
o	Stories of former nations "like the story of the owners of the elephant".
o	News about the Day of Resurrection, Heaven and Hell.
5.11 Interpretation by opinion:
•	Definition of interpretation by opinion: It is the interpretation of the Qur'an 
by personal ijtihad, without relying on valid legal evidence.
•	Ruling on interpretation by opinion:
o	Interpretation by praiseworthy opinion: It is the one that is based on 
correct legal evidence, takes into account the rules of the Arabic 
language, and is consistent with the purposes of Sharia.
o	Interpretation by blameworthy opinion: It is one that is not based on 
valid legal evidence, violates the rules of the Arabic language, and 
contradicts the purposes of Sharia.
•	Controls of interpretation by opinion:
o	Science in Arabic.
o	Devotion to God Almighty.
o	Stripped of fancy.
5.12 Esoteric interpretation:
•	Definition of esoteric interpretation: It is the interpretation of the Qur'an with 
hidden and esoteric meanings, which are not indicated by the Arabic language 
or the Qur'anic context.
•	Ruling on esoteric interpretation: Esoteric interpretation is rejected, because 
it leads to the distortion of the meanings of the Qur'an, and to deviate from 
the purposes of Sharia.
•	Acceptable interpretation controls:
o	To be in accordance with the Arabic tongue
o	To be in accordance with the Qur'anic context.
o	To have valid Sharia evidence.
Conclusion:
5.13 Practical examples of contentious issues:
 "In this section, we will select some of the controversial issues that have been 
raised about the understanding of the Qur'an, and we will try to analyze them in the 
light of the methodology we mentioned in the introduction. We will present 
different opinions on these issues, and we will try to provide a balanced and 
systematic vision to deal with them. "
•	Example "1": Verse "Kursi" "Al-Baqarah: 255":
o	The contentious issue: Is the "chair" in this verse a real chair on which 
God sits Almighty? Or is it a symbol of God's greatness and authority?
o	Different opinions:
	First opinion: The proponents of this opinion believe that the 
"chair" is a real chair, and that God Almighty sits on it.
	Second opinion: The proponents of this view believe that the 
"chair" is a symbol of the greatness and authority of God, and that 
it is not permissible to prove to God Almighty the quality of sitting.
o	Review:
	Arabic: The word "chair" in Arabic means "seat", but it may also 
be used to mean "king" and "sultan".
	Quranic context:  The verse speaks of God's greatness and power, 
not His physical attributes.
	Sunnah: There is nothing in the authentic Sunnah that indicates 
that the "chair" is a real chair.
	The sayings of the righteous predecessors:  The righteous 
predecessors differed in the interpretation of this verse, some of 
them proved the "chair" as an attribute of God Almighty, and 
some of them first in the sense of king and authority.
o	Balanced vision: We see that the "chair" in this verse is a symbol of the 
greatness and authority of God, and that it is not permissible to prove to 
God Almighty the quality of sitting, because this contradicts God's 
transcendence from the likeness of creatures.
•	Example "2": Verse "Equator on the throne" "Al-A'raf: 54":
o	The contentious issue: Is the "equator" in this verse a real equator on 
the throne? Or is it a metaphorical equator that means seizure and 
control?
o	Different opinions:
	First opinion: The proponents of this view believe that "leveling" is 
a real equator on the throne, and that God Almighty is level on His 
throne and is clear from His creation.
	The second opinion: The proponents of this view believe that 
"equatorization" is a metaphorical equanimity, which means 
seizure and control, and that it is not permissible to prove to God 
Almighty the status of equator on the throne, because this 
contradicts God's transcendence from the likeness of creatures.
o	Review:
	Arabic: The word "level" in Arabic means "settle", "rise" and 
"seize".
	Quranic context:  The verse speaks of God's greatness and power, 
not His physical attributes.
	Sunnah: There is nothing in the authentic Sunnah that indicates 
that "equatorization" is a true elevation to the throne.
	The sayings of the righteous predecessors:  The righteous 
predecessors differed in the interpretation of this verse, some of 
them proved "leveling" as an attribute of God Almighty, and some 
of them first in the sense of seizure and control.
o	Balanced vision: We see that "equatorization" in this verse is a 
metaphorical equanimity, which means seizure and control, and that it is 
not permissible to prove to God Almighty the attribute of equator on the 
throne, because this contradicts God's transcendence from the likeness 
of creatures.
•	Example "3": verse "Nasee" "repentance: 37":
o	The contentious issue: Is the "bad" in this verse the delay of the month 
of Muharram to the month of Safar? Or is it the increase in disbelief?
o	Different opinions:
	The first opinion: The proponents of this view believe that the 
"bad thing" is to delay the month of Muharram to the month of 
Safar, and that this was one of the customs of ignorance that 
Islam invalidated.
	Second opinion: The proponents of this view believe that "bad" is 
the increase in disbelief, and that this is the intended meaning in 
the verse.
o	Review:
	Arabic: The word "bad" in Arabic means "delay".
	Quranic context:  The verse talks about the disbelievers who 
increase in their disbelief, and the "bad" here is the increase in 
disbelief.
	Prophetic Sunnah: There is nothing in the authentic Sunnah of the 
Prophet that indicates that "nasih" is the delay of the month of 
Muharram to the month of Safar.
	The sayings of the righteous predecessors:  The righteous 
predecessors differed in the interpretation of this verse, some of 
them said that "bad" is the delay of the month of Muharram to 
the month of zero, and some of them said that it is the increase in 
disbelief.
o	Balanced vision: We see that the "bad" in this verse is the increase in 
disbelief, and that this is the meaning closest to the right, and closest to 
the purposes of the law.
Conclusion:
This chapter provides a balanced and systematic vision for dealing with contentious 
issues in understanding the Qur'an. We must rely on the Qur'an and the authentic 
Sunnah that do not contradict the Qur'an, benefit from linguistic and mental 
sciences, be objective and fair in presenting different opinions, focus on the 
commonalities among Muslims, and avoid stirring up strife and disagreements.
Conclusion:
This chapter provides a balanced and systematic vision for dealing with contentious 
issues in understanding the Qur'an. We must rely on the Qur'an and the authentic 
Sunnah, refer to the sayings of the righteous predecessors, benefit from linguistic 
and mental sciences, and adhere to objectivity 

6 CHAPTER SIX: TOWARDS A NEW 
UNDERSTANDING OF THE QUR'AN: A 
PRACTICAL VIEW OF THE MODERN ERA

Introduction:

"We have come a long way in our journey to understand the Holy Quran. We 
learned how to understand the language of the Qur'an, how to deal with Ottoman 
painting, how to distinguish between the hermetic and the similar, and how to deal 
with controversial issues. Now, it's time to move from theory to practice, from 
understanding to action."

"In this chapter, we will provide a practical vision of how the Holy Quran is 
understood in the modern era, how we can make it an inspiration for us in our daily 
lives, and how we can contribute to building a new Islamic civilization, enlightened 
by the light and guidance of the Qur'an."

6.1 The importance of understanding the Qur'an in the modern era:

Contemporary Challenges: Muslims in the modern era face significant challenges, 
such as:

Extremism and terrorism.

Sectarian and sectarian conflict.

Tyranny and injustice.

Poverty, ignorance and disease.

Westernization and moral decay.

The need for a new understanding: To meet these challenges, we need a new 
understanding of the Qur'an, which goes beyond superficial traditional 
interpretations, delves deep into Qur'anic meanings, and draws inspiration from 
solutions to contemporary problems.

The Qur'an is the solution: The Holy Qur'an is the eternal book of God, and it carries 
with it the solutions to all the problems facing humanity. However, we can only 
benefit from these solutions if we understand the Qur'an correctly and apply it 
properly in our lives.

6.2 The role of the Qur'an in building Islamic civilization:

The Qur'an is the source of Islamic civilization: The Holy Quran is the first source of 
Islamic civilization, and it is he who inspired Muslims to build a great civilization, 
stretching from China to Andalusia, and from Siberia to the heart of Africa.

The Qur'an is the basis of the Renaissance: The Holy Qur'an is the basis of the 
Islamic Renaissance, and it is what prompted Muslims to seek knowledge, to 
creativity and innovation, and to achieve progress in all fields.

The Qur'an is the secret of power: The Holy Qur'an is the secret of the strength of 
Muslims, and it is the one that gave them pride and dignity, and it is the one that 
made them the best nation that was brought out to the people.

Return to the Qur'an: If we want to reclaim our civilization and build a better future, 
we must return to the Holy Qur'an, reflect on it, work with it, and make it a way of 
life for us.

6.3 Call to action and application:

Contemplation is the beginning: we must begin by contemplating the Holy Qur'an, 
understanding its meanings, deriving its rulings, and applying them in our lives.

Work is the fruit: we must act on what we learn from the Qur'an, and make it a 
behavior and a method in our lives.

Dawah is duty: we must call to God through the Qur'an, show people the beauty and 
greatness of this religion, and offer them solutions to the problems they face.

Building is the goal: we must strive to build a new Islamic civilization, enlightened by 
the light and guidance of the Qur'an, and capable of facing the challenges of the 
times.

Conclusion:
The Holy Qur'an is the eternal book of God, and it holds with it solutions to all the 
problems facing humanity. However, we can only benefit from these solutions if we 
understand the Qur'an correctly and apply it in our lives properly. Let us make the 
contemplation of the Qur'an the project of our lives, and let us make the Holy 
Qur'an a light that illuminates the paths of life for us.

Additives:

More practical examples can be added from the Holy Quran.

The sayings of scholars and thinkers who emphasized the importance of 
understanding the Qur'an in the modern era can be cited.
Practical advice can be given to readers on how to apply the Qur'an in their daily 
lives.
Readers can be invited to participate in building a new Islamic civilization, 
enlightened by the light and guidance of the Qur'an.
6.4 Practical steps to understand and contemplate the Qur'an in the modern 
era:
summary
•	A. Goal Setting:
o	Before you start reading the Qur'an, set your goal: Do you want to 
understand the meaning of a particular verse? Do you want to find a 
solution to a problem you face? Do you want to increase your faith and 
strength?
o	Setting a goal helps you focus, and choose the right methodology to 
reflect.
•	B. Choose the right time and place:
o	Choose a time when you are clear-minded, at ease of mind, away from 
noise and distractions.
o	Make yourself a quiet place where you can relax and meditate on God's 
words.
•	C. Conscious Reading:
o	Read the Qur'an carefully and focusedly, and do not rush to read.
o	Try to understand the apparent meaning of the verses, and use 
dictionaries to understand the meanings of words you don't know.
o	Try to relate different verses that talk about the same topic.
•	D. Use of Considered Interpretations:
o	Feel free to refer to the interpreted interpretations to understand the 
meanings of the verses, but do not rely entirely on them.
o	Compare different interpretations, and try to choose the one you think 
is most correct.
o	Remember that interpretations are human jurisprudence, and that they 
may be right or wrong.
•	E. Application of the Reflection Methodology:
o	Use the methodology we mentioned in the second chapter, and try to 
apply it to the verses you read.
o	Break words into literal pairs and try to understand the connotations of 
these pairs.
o	Look for the general Qur'anic context of the verse and try to understand 
its relationship to other verses.
o	Use the analytical tools available to you, such as semantic network 
analysis and frequency analysis.
•	F. Meditation and Reflectivity:
o	After you understand the apparent meaning of the verses, stop and 
meditate on them.
o	Think about their deep meanings, their spiritual connotations, and their 
practical applications.
o	Ask yourself: What message does God want to convey to me through 
these verses?
•	G. Interaction with verses:
o	Praise him, ask for forgiveness, pray, pray to God.
o	Let the Quran speak to your heart, mind and soul.
o	Try to be influenced by the Qur'an, cry from its fear, and rejoice in its 
promise.
•	H. Take notes:
o	Write down everything you observe, think and conclude.
o	Write down your questions and questions.
o	Feel free to review, edit, and develop your feedback.
•	I. Working with the Qur'an:
o	Don't just make your reflection on the Qur'an an intellectual process, 
make it a life-changing act.
o	Apply what you have learned from the Qur'an in your words and deeds.
o	Make the Quran your way of life.
•	J. Calling to God through the Qur'an:
o	Share with others what you have learned from the Qur'an, and invite 
them to reflect on it and act on it.
o	Use wisdom and good advice in your calling.
o	Set a good example for others in applying the teachings of the Qur'an.
5. Practical examples of contemplating verses from the Qur'an:
•	 "Example 1": Ayat al-Kursi "Al-Baqarah: 255".
•	 "Example 2": Verse of Light "An-Nur: 35".
•	 "Example 3": Verse Shura "Shura: 36 ".
 "Here you can provide detailed analyses of these verses, applying the steps we 
mentioned above."
6. The challenges of reflection in the modern era and how to overcome them:
•	Challenges:
o	Weakness of the Arabic language: Many Muslims today do not master 
Arabic, making it difficult for them to understand the Qur'an correctly.
o	Reliance on translations: Translations may not convey the exact 
meaning of the verses, and may sometimes be misleading.
o	Influenced by traditional interpretations: Some traditional 
interpretations may be biased or inaccurate.
o	Lack of time: Some may find it difficult to allocate enough time to 
contemplate the Qur'an.
o	Distractions: Some may find it difficult to focus on the Qur'an due to the 
many distractions of the modern era.
•	How to overcome it:
o	Learn Arabic: We must strive to learn Arabic, and master its rules and 
methods.
o	Use of considered interpretations: We must refer to the considered 
interpretations, but we must be careful not to rely on them completely.
o	Direct reflection on the Qur'anic text: We must try to understand the 
Qur'an through the Qur'anic text itself, connect the verses, and 
understand the context.
o	Allocate time for reflection:  We must devote enough time to 
contemplating the Qur'an, and make reflection a daily habit.
o	Getting rid of distractions: We must try to get rid of distractions that 
may hinder our reflection on the Qur'an, such as: mobile phone, 
television, the Internet.
Conclusion:
Contemplation is the key to a true understanding of the Qur'an, and it transforms 
reading from a mere recitation of words to an expedition in the world of meanings. 
Let us make contemplation our life project, and let us make the Holy Qur'an a light 
that illuminates the paths of life.
7 APPLYING THE METHODOLOGY OF 
CONTEMPLATION IN THE SERIES OF DIVINITY 
AND DEISM
Methodology of reflection in the Qur'an (in general):
Contemplation of the Qur'an is not just a superficial reading, but a profound process 
that includes:
A-	Conscious reading: Read the Qur'anic text carefully and concentratingly, 
paying attention to every word and every letter.
B-	Linguistic comprehension: Understand the meanings of words and terms in 
their correct linguistic context, taking into account the nuances between 
synonymous words.
C-	Linking verses: linking verses to each other, understanding the relationships 
between them, and not isolating a verse from its context.
D-	Using the Sunnah of the Prophet: Using the correct Sunnah in 
understanding the Qur'anic verses.
E-	Using the sayings of the Salaf: Using the sayings of the righteous 
predecessors (companions and followers) in understanding the verses, but 
without sanctifying their sayings.
F-	Reflection and meditation: contemplating the meanings of verses, 
meditating on their connotations, and drawing lessons from them.
G-	Connecting to reality: linking verses to contemporary reality, and 
understanding how they can be applied in our daily lives.
H-	Seeking help from God: Praying and praying to God to open us to 
understand His dear book.
How was this methodology applied in the series "Our Lord Gabriel"?
Let's take some examples from the series and see how the reflection methodology 
was applied in it:
1.	Distinguishing between "God" and "Lord":
o	Conscious reading: It has been noted that the term "Lord" is not always 
used to refer directly to God.
o	Linguistic comprehension: The meanings of the word "Lord" in the 
Arabic language were analyzed, distinguishing it from the name "Allah".
o	Linking verses: Verses that talk about "God" have been linked to each 
other, and compared to verses that speak of "God."
o	Conclusion: It was concluded that there is a difference between "God" 
(the divine) and "Lord" (who may be a responsible creature).
2.	Gabriel's status and role:
o	Conscious reading: Attention was paid to the verses describing Gabriel 
with great qualities (faithful, strong, empowering, obedient).
o	Linguistic comprehension:  The meanings of these adjectives were 
analyzed in the Arabic language.
o	Linking the verses: These verses are linked to the verses that talk about 
Gabriel's role in revelation and in managing the matter.
o	Conclusion: It was concluded that Gabriel has a high status and pivotal 
role in the universe (as the responsible "Lord").
3.	Verse "And your Lord came":
o	Conscious reading: It was noticed that the word "came" may have 
different meanings.
o	Linguistic comprehension:  The meanings of the word "came" in the 
Arabic language were analyzed.
o	Linking the verses: This verse has been linked to the verses that talk 
about the Day of Resurrection, the role of angels, and God's 
transcendence from anthropomorphism.
o	Conclusion: It has been concluded that "your Lord came" does not 
necessarily mean the sensual coming of God, but may have other 
meanings.
4.	"God's Day" and "Lord's Day":
o	Conscious reading: It has been noted that the Qur'an uses the terms 
"God's Day" and "Lord's Day") in different contexts.
o	Linguistic comprehension:  The meanings of the word "day" in the 
Arabic language have been analyzed.
o	Linking verses: Verses that talk about "God's Day" have been linked to 
verses that talk about "the Day of the Lord."
o	Conclusion: It was concluded that there is a difference between the 
"Day of God" (Day of Judgment) and the "Day of the Lord" (a specific 
period of time).
Additional examples:
•	Analysis of Satan'  s story: Satan's discourse was analyzed and the difference 
between "Lord" and "God" was deduced through the duality of his discourse.
•	Analysis of the story of Moses: The story of Moses and his request to see God 
were analyzed and concluded that Moses asked to see the Lord (Gabriel) and 
not God.
•	Analysis of the verses "The Words of My Lord" and "The Words of God": A 
careful linguistic analysis of the two verses was carried out and the difference 
between them was deduced.
Challenges:
•	Preconceived interpretations: It can be difficult for some to abandon the 
preconceived explanations they are used to.
•	Fear of the new: Some may be afraid of the new ideas that the series 
introduces.
•	Chain attack: The chain may be attacked by some who do not accept this 
vision.
The Call to Reflect:
The series "Our Lord Gabriel" is an invitation to reflect on the Holy Qur'an, and to 
understand it more deeply and precisely. It is not just a collection of interpretations, 
but an invitation to use reason, logic, and language to understand God's words.
We invite you, dear readers, to be part of this journey, to reflect on the Holy Qur'an 
for yourselves, to seek the truth, and to call to God with wisdom and good advice.
The following research in which we present the series of our Lord Gabriel and invite 
you to study it:
7.1 God and Lord: Is every "Lord" in the Qur'an God?
Introduction:
At the heart of the Islamic faith is the concept of monotheism, the belief that God is 
one and has no partner. But does every mention of the word "Lord" in the Qur'an 
refer exclusively to God, the absolute Creator? Or does the word have broader and 
more precise meanings, beyond direct reference to the divine?
This research is the beginning of an expedition in the series "Our Lord Gabriel", 
which aims to dive into the depths of the Qur'anic text, guided by the vision of 
researcher Firas Al-Munir, to understand the relationship between "God" and 
"Lord", and to reveal new dimensions in our understanding of the Book of God.
The problem of "Lord" in the Qur'an:
The reader of the Holy Qur'an finds the word "Lord" repeated hundreds of times, 
and in different contexts. Superficial understanding may suggest that all these signs 
belong directly to God. However, careful reflection reveals nuances in use, opening 
the door to a deeper and more comprehensive understanding.
First Evidence: Explicit Discrimination in the Qur'an:
Allah says: "Say, I change Allah, I seek Lord, and He is the Lord of everything" (Al-
An'am: 164).
•	Verse analysis:
o	"I change God, I want Lord": The interrogative here is deprecative. Does 
it make sense for me to look for a "Lord" other than God?
o	"He is the Lord of all things": this sentence affirms that God is the 
absolute, universal Lord, with whom no one shares in His lordship of 
everything.
o	Significance:  The verse clearly distinguishes between "God" (the 
scientific name of the divine) and "Lord" (who may be other than God). If 
every "Lord" were God, the question would have no meaning.
The Second Evidence: The Story of Satan (Double Discourse):
When God commanded the angels to worship Adam, they all worshiped except 
Satan. Let us consider his dialogue with the "Lord":
•	When he was talking about the Lord (who created Adam):
o	"He said, 'What prevented you not to prostrate yourself when I 
commanded you?' He said, 'I am better than him, you created me out of 
fire, and I created him out of clay' (al-'A'raf: 12).
o	"He said, 'I have seen you this one whom you have honored me, even if 
you delay until the Day of Resurrection, so that his descendants may 
embrace you only a little' (al-Isra'a: 62).
o	We note here: rebellion, superiority, defiance, accusing the Lord of 
unjustified preference.
•	When he spoke of God (after his expulsion):
o	"He said, 'I will give you pride to seduce them all' (p. 82).
o	"...Then I will bring them from their hands, and from behind them, and 
from their faith, and from their honors, and you will not find the most 
thankful of them" (Al-A'raf: 17).
o	"... He said, "I am innocent of you, for I fear Allah, Lord of the Worlds" 
(Al-Hashr: 16).
o	We note here: recognition of God's glory and fear of God.
•	Indication:
o	Satan makes a clear distinction between the "Lord" who commanded 
him to prostrate (whom Firas al-Munir sees as Gabriel) and the "God" 
whom he fears and confesses his pride.
o	If "Lord" were the same as "God" in both cases, there would be no sense 
in this transformation in Satan's discourse.
Third Evidence: Verses of Creation and Management:
•	"O people, worship your Lord, who created you, and those before you, that 
you may be pious" (al-Baqarah: 21):
o	Who is your "Lord" who created? Is it God directly, or is it the created 
Lord (Gabriel) whom God has entrusted with the task of creation 
(formation)?
o	Firas Al-Munir's vision: "Your Lord" here is Gabriel, because creation 
(meaning formation) is one of the tasks of the created Lord, while 
creation from nothing is specific to God.
•	"Your Lord God, who created the heavens and the earth in six days and then 
ascended to the throne, manages the matter..." (Yunus: 3):
o	This verse separates "your Lord" (who is God) from "manage" (who may 
be the created Lord).
Fourth Evidence: "Lord of the Worlds" and "Lord of all things":
•	"Praise be to Allah, Lord of the Worlds" (Al-Fatihah: 2): Allah is the Lord of the 
worlds (in the universal and absolute sense).
•	"Say, I change Allah, I seek Lord, and He is the Lord of all things" (Al-An'am: 
164): Allah is the Lord of all things (in the absolute sense).
•	However, there are other verses that speak of lords in the sense of 
responsibility and management (such as Lord of the seven heavens, Lord of the 
Great Throne, etc.).
Conclusion:
Not every "Lord" in the Qur'an is God. There is an absolute, universal, lordship 
specific to God alone. There are relative, limited, deisms entrusted to creatures 
(such as Gabriel) with God's mandate. Understanding this distinction is key to 
understanding the Qur'an more deeply, to avoiding confusion between the Creator 
and the creature, and to achieving the pure monotheism of God.
An invitation to meditation:
We invite you, dear readers, to reflect on this evidence, and to read the Holy Qur'an 
with a new eye, searching for precise meanings, and guided by the vision presented 
by the series "Our Lord Gabriel".

7.2 The faithful messenger and mediator between God and mankind
Introduction:
After we have proven in the first research that "Lord" in the Holy Qur'an is not 
necessarily God, and that there is absolute lordship (for God) and relative lordship 
(for creatures), we now move on to the focus of the series "Our Lord Gabriel": the 
personality of Gabriel (peace be upon him). Who is Gabriel? What is its role in 
revelation and in managing the affairs of the universe?
This research sheds light on Jibril's status and role, based on the verses of the Holy 
Qur'an, and on the vision of the researcher Firas Al-Muneer, to understand why 
Jibril is considered "usury" (in the relative sense, i.e. in the sense of responsibility 
and management).
Gabriel in the Qur'an: names, titles and attributes:
The Holy Qur'an is replete with verses that talk about Gabriel, describing him with 
great names, titles and attributes, revealing his high status and pivotal role:
•	Names and surnames:
o	Gabriel (Gabriel): It is the most common name.
o	The faithful Spirit: "The faithful Spirit descended upon him" (Poets: 
193).
o	The Holy Spirit: "And we supported him by the Holy Spirit" (Al-Baqarah: 
87).
o	Rasul Kareem: "It is the saying of Rasul Karim" (At-Takwir: 19).
o	Very strong: "His knowledge is very strong" (An-Najm: 5).
o	Once upon a time: "Once upon a time fasto" (star: 6).
o	Makin: "He has power with the throne Makin" (Takwir: 20).
o	Muta'a (then Amin): "obedient and then faithful" (At-Takwir: 21).
•	Inferred qualities:
o	Strength: Gabriel is very strong.
o	Secretariat: Gabriel Amin on the Revelation.
o	High Status: Gabriel has a great status with God.
o	Obedience: Angels obey Gabriel.
First Evidence: Gabriel and Revelation (The Faithful Prophet):
•	"The faithful Spirit descended upon your heart to be one of the forebodings" 
(Poets: 193-194):
o	This verse is the conclusive proof that it was Jibril who revealed the 
Qur'an to the heart of the Prophet Muhammad (peace and blessings of 
Allaah be upon him).
o	"The Faithful Spirit": This title emphasizes Gabriel's absolute 
faithfulness in communicating the Revelation.
•	"Say whoever is an enemy of Gabriel, he will descend on your heart, God 
willing" (Al-Baqarah: 97):
o	This verse confirms (once again) that it was Gabriel who revealed the 
Qur'an.
o	Gabriel's enmity is enmity to God.
The second evidence: Gabriel and the management (leader and mastermind):
•	"It is the saying of a generous messenger * with power in the Throne * 
obedient and then faithful" (At-Takwir: 19-21):
o	These verses describe Gabriel with qualities indicative of his leadership 
role:
	Rasul Karim: He is a messenger, but he is not just a messenger, he 
is a generous messenger (with a special status).
	Powerful: It is very strong.
	At Dhul-Arsh Makin: He has a high position with Allah (the owner 
of the throne).
	Obedient: Angels obey Gabriel.
	Amin: He is faithful to revelation and to the execution of God's 
commands.
•	"The housekeepers are a command" (Al-Naza'at: 5):
o	This verse refers to the angels who manage the affairs of the universe by 
God's command.
o	Vision of Firas Al-Munir: Gabriel is the leader of these angels, and he is 
responsible for managing the matter.
•	"He manages the matter from heaven to earth" (As-Sajdah: 5):
o	This verse indicates that Gabriel is responsible for managing things in the 
universe.
Third Evidence: Gabriel and Moses (the Lord whom Moses spoke):
•	"And when Moses came to our time, and spoke to him to his Lord" (Al-A'raf: 
143):
o	Firas Al-Munir's vision: "His Lord" here is Gabriel, not God directly.
o	Moses' request to see his Lord (Gabriel) was a mistake, not blasphemy.
o	The transfiguration of the mountain by the Lord (Gabriel) signifies the 
greatness of Gabriel.
Conclusion:
Gabriel (peace be upon him) is a great creature, a faithful messenger, and a 
mediator between God and mankind. He has a pivotal role in revelation and in the 
management of the universe. He is "Lord" in the sense of responsibility and 
management (in the relative sense), not in the sense of divinity. Understanding 
Gabriel's status and role helps to understand the Qur'an more deeply and to achieve 
pure monotheism of God.
An invitation to meditation:
We invite you, dear readers, to reflect on this evidence, to reconsider the concept of 
"Lord" in the Qur'an, and to the status of Gabriel (peace be upon him).

7.3 "And thy Lord came": Will God Himself come?
Introduction:
After we have learned about the status of Gabriel (peace be upon him) and his role 
as a mediator between God and mankind, we arrive in this research to a pivotal 
Qur'anic verse that raises many questions: "And your Lord and the King came in a 
row and a row" (Al-Fajr: 22). Does this verse mean that Allah Himself will come on 
the Day of Resurrection? Or does it have another meaning that is consistent with 
God's transcendence of anthropomorphism and with the concept of relative deism 
that we have put forward in the previous two articles?
Traditional interpretation of the verse:
The majority of scholars interpret this verse as saying that Allah Almighty Himself 
will come on the Day of Resurrection, but at the same time they emphasize that the 
manner of this coming is unknown to us, and our limited minds cannot comprehend 
it. They refer to this verse to prove the attribute of "coming" to God Almighty.
The problem of traditional interpretation:
This traditional interpretation raises some problems:
1.	Anthropomorphism: If we interpret the coming as sensual advent, this may 
suggest anthropomorphism, that is, the attribution of bodily attributes to God, 
and this is incompatible with God's transcendence from the likeness of 
creatures.
2.	Contradiction with other verses: There are other verses that deny the 
possibility of seeing God in the literal sense: "The sight does not perceive Him 
while He perceives the sight" (Al-An'am: 103).
3.	Inconsistency with the concept of relative deism: If God comes by Himself, 
what is the role of the created Lord (Gabriel) in managing the affairs of the Day 
of Judgment?
The vision of Firas Al-Munir: "And your Lord came" with deeper meanings:
Firas Al-Munir offers an alternative interpretation of the verse "And your Lord 
came", in which he argues that "Your Lord came" does not necessarily mean the 
coming of God Himself, but may refer to other meanings, consistent with God's 
transcendence of anthropomorphism, and with the concept of relative lordship:
1.	The Appearance of God's Power and Greatness: The verse may mean the 
manifestation of God's power and greatness clearly and clearly on the Day of 
Resurrection, so that there is no room for doubt or denial.
2.	Fulfillment of God's promise of reward and reckoning:  The verse may mean 
the fulfillment of God's promise to hold people accountable for their deeds, 
and to reward them with Paradise or Hell.
3.	The coming of God'  s command: The verse may mean the coming of God's 
command, that is, the great event that will occur on the Day of Resurrection, 
which is the separation of creatures.
4.	The Coming of the Lord Gabriel (the mediator):  The verse may mean the 
coming of the Lord Gabriel, as he is responsible for carrying out God's 
command on the Day of Resurrection.
Evidence on which Firas Al-Munir is based:
•	Arabic: The word "came" in Arabic does not necessarily mean sensory coming, 
but may mean to appear, to occur, or to verify.
•	Quranic context: There are other verses that talk about the Day of 
Resurrection, the role of angels and the greatness of God, and these verses 
support the alternative interpretations proposed by Firas Al-Munir.
•	God's transcendence of anthropomorphism: Interpreting the coming as a 
sensual coming that contradicts God's transcendence from the likeness of 
creatures.
•	The concept of relative deism: Firas Al-Munir's vision is consistent with the 
concept of relative deism, where Gabriel is responsible for carrying out God's 
command.
•	"And the king row by row": 
* The angels are God's soldiers, who carry out His commands.* Their alignment 
indicates order, order, and readiness to carry out God's command.* Gabriel 
(may be) at the head of these ranks, supporting the idea that he is "Lord" in 
this context.
Why is this explanation important?
•	God's transcendence: This interpretation helps to remove God from the 
likeness of creatures, and from attributes that are not worthy of His majesty.
•	Deeper understanding of the Qur'an: This interpretation helps to have a 
deeper understanding of Qur'anic verses related to the Day of Resurrection.
•	Strengthening faith: This interpretation reinforces faith in God and the Last 
Day, and strengthens the bond between the servant and his Lord.
Conclusion:
The verse "And your Lord and the King came row by row" is a great verse, with deep 
meanings. Its interpretation that God comes Himself may raise problems with 
anthropomorphism. Firas al-Munir's vision offers an alternative interpretation, 
which sees "Your Lord came" as having meanings related to the appearance of God's 
power, the fulfillment of His promise, the coming of His command, or the coming of 
the Lord Gabriel. This interpretation is consistent with God's transcendence, with 
the concept of relative deism, and with the Qur'anic context.
An invitation to meditation:
We invite you, dear readers, to reflect on this verse and its various interpretations, 
and to search for the meaning that reassures your heart and strengthens your faith 
in God.

 The Day of God and the Day of the Lord: Different Time Dimensions
Introduction:
After dealing with the concept of "Lord" and the status of Gabriel, and the 
interpretation of the verse "And your Lord came", we move in this research to the 
concept of "today" in the Holy Qur'an. Is "God's Day" the same as "Lord's Day"? Or is 
there a difference in significance and temporal dimensions?
In this paper, we will explore the concept of "day" in different contexts in the 
Qur'an, and analyze the verses that speak of "the day of God" and "the day of the 
Lord", to understand the difference between them, and how this difference relates 
to Firas Al-Munir's vision of Godhead.
God's Day: The Great Day:
•	Definition: "Day of God" mostly refers to the Day of Resurrection, the Day of 
Judgment and Retribution.
•	Quranic Evidence:
o	"And remind them of the days of God" (Abraham: 5): a reminder of the 
days of God (i.e., the Day of Resurrection and the horrors in it).
o	"The Day of Separation was a time" (Al-Nabaa: 17): The Day of 
Resurrection is the Day of Separation between creatures.
o	"The day you have no soul for the soul of anything, and the matter then 
belongs to God" (Al-Infitar: 19): On the Day of Resurrection, it is all for 
God.
•	Duration:  The duration of the "Day of God" is not explicitly specified in the 
Qur'an, but there are references to it being too long:
o	"The angels and the Spirit limped to Him on a day that was fifty 
thousand years old" (Al-Ma'arij: 4): This verse indicates that the Day of 
Resurrection (or a day related to God) is equivalent to fifty thousand 
years of the world.
•	Properties:
o	Great and tremendous day.
o	The day of separation of creatures.
o	Day of Judgment and Retribution.
o	A day when God's power and greatness are fully manifested.
Lord's Day: Period of Management:
•	Definition: "Day of the Lord" refers to a specific period of time related to the 
management of the affairs of the universe and the implementation of God's 
commands.
•	Quranic Evidence:
o	"A day with your Lord is like a thousand years of what you promise" 
(Hajj: 47): This verse indicates that the "day of the Lord" is equivalent to 
a thousand years of the world.
o	"He manages the matter from heaven to earth and then limps to it in a 
day that was a thousand years of what you promise" (Sajdah: 5): This 
verse links the "Day of the Lord" to the management of the matter.
•	Duration: "The Day of the Lord" is equivalent to a thousand years of the world.
•	Properties:
o	Specific period of time.
o	Linked to the management of the affairs of the universe.
o	Associated with angels (chiefly Gabriel).
The difference between the day of God and the day of the Lord (according to the 
vision of Firas):

God's Day
Lord's Day
Significance
The Day of Resurrection, the Day 
of Judgment and Punishment
A specific period of time related 
to the management of the 
affairs of the universe
Duration
Not explicitly specified 
(references to 50,000 years old)
A thousand years of the years of 
the world
Link
By God directly
By the created Lord (Gabriel) 
and the angels
characteristics
A great day, the day of 
separation, the day of judgment, 
in which God's power is fully 
manifested
A period of management, a 
period of executing orders, 
linked to the angels
General 
concept
An absolute, indefinite, and God-
bound day.
A day/period with a definite and 
specific period, linked to the 
Lord (Gabriel) and the angels.
The importance of this distinction:
•	A deeper understanding of the Qur'an: This distinction helps to understand 
the verses that speak of "today" in different contexts.
•	Avoid confusion: This distinction helps to avoid confusing the Day of Judgment 
(the Day of God) with the time periods related to the management of the 
universe (the Day of the Lord).
•	Connecting concepts: This distinction links the concept of "today" with the 
concept of relative deism.
Conclusion:
"God's Day" and "Lord's Day" are two different concepts in the Qur'an. "God's Day" 
refers to the Day of Judgment, while "Lord's Day" refers to a specific period of time 
related to the management of the affairs of the universe. Understanding this 
difference helps to understand the Qur'an more deeply, and to understand the role 
of Gabriel (the created Lord) in managing the matter.
An invitation to meditation:
We invite you, dear readers, to reflect on these concepts, to read the Holy Qur'an 
with a conscious eye, to look for the nuances between the terms, and to seek a 
deeper understanding of the words of God.

7.4 Why is this series important?
Introduction:
Having reviewed in the previous four articles a new and different vision for 
understanding the Holy Qur'an, through the series "Our Lord Gabriel", we now ask a 
fundamental question: Why is this series important? What value does it add to our 
understanding of religion and the world around us?
This latest research summarizes the importance of the "Our Lord Gabriel" series, 
and illustrates how this vision can make a real difference in our lives.
First: Renewal of Religious Understanding:
•	A deeper understanding of the Qur'an: The series offers a new vision for 
understanding the Qur'an, based on reflection on verses, careful linguistic 
analysis, and linking different concepts.
•	Correction of concepts: The series corrects some misconceptions about God, 
Lord, Gabriel, revelation, and the Day of Judgment.
•	Demystification: The series demystifies some Qur'anic verses and provides 
clear and logical interpretations.
Second: Promoting Uniformity:
•	Pure Monotheism of God: The series emphasizes the pure monotheism of 
God, and denies any polytheism or exaggeration in creatures.
•	Distinguishing between God and Lord: The series teaches us to distinguish 
between God (the absolute Creator) and the Lord (the responsible creature), 
and not to confuse them.
•	Avoid anthropomorphism: The chain helps to avoid anthropomorphism, i.e., 
attributing human attributes to God.
Third: Opening the horizons of reflection:
•	Contemplation of the Qur'an: The series encourages reflection on the Holy 
Qur'an, reflection on its verses, and not being satisfied with superficial 
understanding.
•	The search for truth: The series calls for the search for the truth, and not to 
accept information without scrutiny or thought.
•	Rationality: The series uses reason and logic in understanding the Qur'an, and 
does not contradict true science.
Fourth: Linking Religion and Science:
•	There is no contradiction between religion and science:  The series asserts 
that there is no real conflict between religion and science, and that the Qur'an 
encourages science and knowledge.
•	Science at the Service of Religion: The series shows how science can help 
understand religion more deeply.
•	Examples:
o	The concept of "design" in the Qur'an and its relationship to creation 
and evolution.
o	Quranic references to the possibility of cloning and treatment of 
infertility.
Fifth: Call to Action:
•	Read the series: We invite readers to read the series "Our Lord Gabriel" with 
an open mind, and a healthy heart.
•	Meditation and reflection: Readers are invited to reflect on the ideas 
presented in the series, and to reflect on them in depth.
•	Research and discussion: We invite readers to research and debate these 
ideas, and to share their opinions and questions.
•	Calling to God: We invite readers to call to God with wisdom and good advice, 
and to spread awareness of this new vision.
•	Apply what we have learned: We invite readers to apply what they have 
learned from this series in their daily lives, and to set a good example for 
others.
Conclusion:
The series "Our Lord Gabriel" is an attempt to understand the Holy Qur'an in a new 
and different way. It is not just a collection of theoretical ideas, but a call for change, 
for a renewal of religious understanding, and for building a stronger relationship 
with God and His dear Book.
We hope that this series has opened new horizons for you, and aroused in you the 
desire for further research and reflection. We pray to God to help us all understand 
His dear Book, to act on it, and to call for it with insight.

7.5 Relative Deism: A Deeper Understanding of the Relationship Between 
God and Creation
Introduction:
In previous articles, we have put forward a central concept in the series "Our Lord 
Gabriel": relative deism. This concept is key to understanding the relationship 
between God and creation, to avoid confusion between the Creator and the 
creature, and to achieve the pure monotheism of God.
But, what is relative deism? And what are their types? What is the evidence for it 
from the Holy Quran? And how do we understand this concept in the light of the 
pure monotheism of God?
This research answers these questions in detail, and provides a full explanation of 
the concept of relative deism, based on the verses of the Holy Qur'an, and on the 
vision of the researcher Firas Al-Munir.
What is relative deism?
•	Definition: Relative deism is an acknowledgment that there are creatures to 
whom God may entrust some task of management and care in the universe, 
but within certain limits and capabilities, and with God's mandate.
•	The difference between it and God's absolute lordship:
o	God's absolute lordship: It is the universal, complete lordship in which 
no one participates. God is the Creator, the Owner, the Administrator of 
everything.
o	Relative deism: It is a limited deism, entrusted to creatures, and it is not 
independent of God, but is authorized by Him.
Types of relative deism:
Firas Al-Munir mentions different types of relative deism, including:
1.	Angel Lordship: Angels are assigned specific tasks in the universe (rain falling, 
keeping works, catching spirits, etc.).
o	Evidence: "The housekeepers are an order" (Al-Naza'at: 5).
2.	Lordship of Prophets and Apostles: Prophets and apostles are charged with 
communicating God's message, teaching people, and guiding them.
o	Evidence: Implicit in many verses that speak of the mission of the 
apostles.
3.	Parental lordship: Parents are responsible for caring for and raising their 
children.
o	Evidence: "And your Lord decreed that you should worship only Him and 
your parents in kindness" (Al-Isra'a: 23).
4.	Lordship of those in power: Rulers and officials are charged with managing the 
affairs of the people and administering justice.
o	Evidence: "O you who believe, obey Allah and obey the Messenger and 
those in charge of you" (an-Nisa: 59).
5.	Deism of prevailing thoughts and beliefs: Prevailing thoughts and beliefs may 
influence people's behavior and decisions.
Evidence for relative deism from the Qur'an:
In addition to the verses mentioned above, there are other verses that support the 
concept of relative deism:
•	"We were not sent by a messenger except to be obeyed, with the permission 
of Allah" (an-Nisa: 64): This verse confirms that obedience to the messengers is 
with the permission of Allah, that is, their authority derives from Allah.
•	"He said, O people, see if I am aware of my Lord and have come to me mercy 
from Him" (Hud: 28): The prophets receive "evidence" and "mercy" from God, 
that is, they receive support and power from God.
Relative Deism and Monotheism:
A question may come to mind: how do we reconcile the concept of relative deism 
with the pure monotheism of God?
•	Answer: Relative deism does not contradict monotheism, but is part of it.
o	Monotheism: It means that God is the Creator, the Owner, and the sole 
Administrator  of the universe.
o	Relative deism means that God may entrust some of the tasks of 
management and care to His creatures, but this does not mean that they 
are God's partners in God's lordship.
o	Analogy: God is the absolute king, but he assigns some tasks to his 
ministers and staff. These ministers and functionaries have authority, 
but their authority derives from the king, not independent of him.
The importance of understanding relative deism:
•	A deeper understanding of the relationship between God and creation: helps 
to understand how God manages the affairs of the universe through His 
creatures.
•	Avoid exaggeration in creatures: It helps to avoid exaggeration in prophets, 
righteous people and angels, and not to attribute them to the rank of divinity.
•	Promoting monotheism: It helps to achieve the pure monotheism of God, and 
not to confuse the Creator with the creature.
•	Understanding the role of man in the universe: helps to understand the role 
of man in the architecture of the earth, and in the fulfillment of God's will.
Conclusion:
Relative deism is an authentic Qur'anic concept, which helps to understand the 
relationship between God and creation more deeply and accurately. This concept 
does not contradict monotheism, but is part of it. Understanding relative deism 
helps to avoid exaggeration in creatures, and to achieve pure monotheism of God.
An invitation to meditation:
We invite you, dear readers, to reflect on this concept, and to read the Holy Qur'an 
with a new eye, which seeks evidence of relative deism, and seeks a deeper 
understanding of the Book of God.
7.6 Gabriel's Status and Role in Revelation: Between Traditional 
Interpretation and Firas Al-Munir's Vision
Introduction:
In previous articles, we talked about the concept of "relative deism," and how God 
may entrust some of the tasks of management and care to His creatures. In the 
context of this concept, the figure of Gabriel (peace be upon him) emerges as a 
prominent example of relative deism (in the functional/dispensational sense).
But what exactly is Gabriel's status? And what is its role in revelation? Is there a 
difference between the traditional interpretation of Gabriel's role and Firas Al-
Munir's vision?
This research answers these questions and provides a detailed analysis of Gabriel's 
place and role in revelation, based on the verses of the Qur'an and the vision of Firas 
Al-Munir.
Gabriel's place in the Holy Quran:
The Holy Qur'an describes Gabriel (peace be upon him) with great qualities, and 
refers to his high status with God:
•	Names and titles: (as mentioned earlier) Gabriel, the faithful Spirit, the Holy 
Spirit, a gracious apostle, very powerful, once, empowered, obedient.
•	Attributes:
o	Power: "His knowledge is very powerful" (An-Najm: 5).
o	Honesty: "The faithful spirit descended upon him" (poets: 193).
o	High status: "It is the saying of a generous messenger * with power with 
the throne Makin" (At-Takwir: 19-20).
o	Obedience: "obedient and then faithful" (At-Takwir: 21).
Gabriel's role in revelation (traditional interpretation):
The traditional interpretation holds that Gabriel (peace be upon him) is:
•	The mediator between God and the prophets: He is the one who transmits 
the revelation from God to the prophets.
•	Message Bearer: He is the one who carries the divine message (the Qur'an and 
others) to the prophets.
•	He has nothing of the matter: he is just a mediator, he has nothing of the 
matter, he does not increase in revelation or decrease, he does not change or 
change.
The role of Gabriel in revelation (the vision of Firas Al-Munir):
Firas al-Munir agrees with the traditional interpretation that Gabriel is the mediator 
between God and the prophets, and that he is faithful to revelation. But it adds 
other dimensions to Gabriel's role:
•	Jibril is the "Lord" (in the relative sense): Firas al-Munir sees Jibril as the 
"Lord" of whom the Qur'an speaks in some contexts, in the sense that he is 
responsible for carrying out God's command, and the administrator of the 
affairs of creation (with God's mandate).
•	Gabriel has a leading role: Gabriel is not just a mediator, he is the leader of the 
angels, responsible for carrying out divine commands in the universe.
•	Jibril has a role in "design": Jibril has a role in "design" (in the Qur'anic sense), 
that is, in adapting to the environment (as mentioned in the previous 
research).
•	"And it is for the revelation of the Lord of the worlds, by which the faithful 
spirit descended upon your heart, to be one of the foreboding": Firas Al-Munir 
sees that Gabriel is a house from the Lord of the worlds, and he is the faithful 
spirit, and he is the one who came down by revelation.
Evidence on which Firas Al-Munir is based:
•	Verses that speak of "the Lord" in contexts that do not apply to God: such as 
verses that speak of man's creation, of the management of the matter, of the 
coming of the Lord, and of the Day of the Lord.
•	The duality of discourse in the story of Satan: as mentioned in the first paper.
•	Verses that describe Gabriel with leadership and management qualities: such 
as "obedient", "makin", "strong".
•	The concept of relative deism: as we explained in the previous research.
The importance of understanding Gabriel's role:
•	A deeper understanding of revelation: helps to understand how revelation 
came down and how it reached the prophets.
•	Understanding the relationship between God and creation: It helps to 
understand the relationship between God and Gabriel, and between Gabriel 
and the prophets.
•	Avoid exaggeration: It helps to avoid exaggeration in Gabriel, and not to 
attribute it to the rank of divinity.
•	Promoting Monotheism: Helps to achieve the pure monotheism of God.
Conclusion:
Gabriel (peace be upon him) is a great creature, a faithful messenger, and a 
mediator between God and mankind. He has a high position with God, and a pivotal 
role in revelation and in the management of the affairs of the universe. Firas Al-
Munir's vision adds new dimensions to Gabriel's role, making him more than just a 
mediator, but a leader, a mastermind, and a responsible (in the relative sense). 
Understanding this vision helps to understand the Qur'an more deeply, and to 
achieve pure monotheism of God.
An invitation to meditation:
We invite you, dear readers, to reflect on Gabriel's status and role, and to read the 
Holy Qur'an with a new eye, seeking evidence of this position, and seeking a deeper 
understanding of God's words.
7.7 "God's Day" and "Lord's Day": Different Temporal and Conceptual 
Dimensions
Introduction:
In previous articles, we talked about the distinction between "God" and "Lord", and 
about the status of Gabriel (peace be upon him) and his role in revelation and 
management. Now, we turn to another axis of time: the "day of God" and the "day 
of the Lord". Are they synonymous terms? Or does each have its own significance 
and different temporal and conceptual dimensions?
This research deals with the concept of "day" in the Holy Qur'an, and analyzes the 
verses that talk about "the day of God" and "the day of the Lord", to reveal the 
difference between them, and to link this difference to Firas Al-Munir's vision of 
Godhead.
"God's Day": The Great Day:
•	Definition: "God's Day" often refers to the Day of Judgment, the Day of 
Judgment and Retribution, the day when God's power and greatness are fully 
manifested.
•	Quranic Evidence:
o	"And remind them of the days of God" (Ibrahim: 5): This verse 
commands to remind people of the days of God (that is, the Day of 
Resurrection and the horrors in it).
o	"The Day of Separation was a time" (Al-Nabaa: 17): The Day of 
Resurrection is the Day of Separation between creatures.
o	"The day when you have no soul for the soul of anything, and the matter 
then belongs to God" (Al-Infitar: 19): On the Day of Resurrection, it is all 
for God alone.
o	"On the day when they are prominent, nothing is hidden from Allah 
from them, for whom is the king today, for Allah is the One Almighty" 
(Ghafir: 16): On the Day of Resurrection, Allah will appear to men, and 
the king will be for Allah alone.
•	Duration:  The duration of the "Day of God" is not explicitly specified in the 
Qur'an, but there are references to it being too long:
o	"The angels and the Spirit limped to Him on a day that was fifty 
thousand years old" (Al-Ma'arij: 4): This verse may indicate that the Day 
of Resurrection (or a day related to God) is equivalent to fifty thousand 
years of the world.
•	Properties:
o	Great and tremendous day.
o	The day of separation of creatures.
o	Day of Judgment and Retribution.
o	A day when God's power and greatness are fully manifested.
o	One day it will all be for God alone.
"Day of the Lord": Period of Management:
•	Definition: "Day of the Lord" refers to a specific period of time related to the 
management of the affairs of the universe and the implementation of God's 
commands.
•	Quranic Evidence:
o	"A day with your Lord is like a thousand years of what you promise" 
(Hajj: 47): This verse indicates that the "day of the Lord" is equivalent to 
a thousand years of the world.
o	"He manages the matter from heaven to earth and then limps to it in a 
day that was a thousand years of what you promise" (Sajdah: 5): This 
verse links the "Day of the Lord" to the management of the matter.
•	Duration: "The Day of the Lord" is equivalent to a thousand years of the world.
•	Properties:
o	Specific period of time.
o	Linked to the management of the affairs of the universe and the 
implementation of God's commands.
o	Associated with angels (chiefly Gabriel).
The difference between "God's Day" and "Lord's Day" (summary):

God's Day
Lord's Day
Significance
The Day of Resurrection, the Day 
of Judgment and Punishment
A specific period of time 
related to the management of 
the affairs of the universe
Duration
Not explicitly specified (references 
to 50,000 years old)
A thousand years of the years 
of the world
Link
By God directly
By the created Lord (Gabriel) 
and the angels
characteristics
A great day, the day of separation, 
the day of judgment, in which 
God's power is fully manifested
A period of management, a 
period of executing orders, 
linked to the angels
Why is this distinction important?
•	A deeper understanding of the Qur'an: This distinction helps to understand 
the verses that speak of "today" in different contexts.
•	Avoid confusion: This distinction helps to avoid confusing the Day of Judgment 
(the Day of God) with the time periods related to the management of the 
universe (the Day of the Lord).
•	Linking concepts: This distinction links the concept of "today" with the concept 
of relative deism, and Gabriel's role in management.
•	Avoid analogy and anthropomorphism: This distinction helps to avoid 
imitation and anthropomorphism, because the "day of God" is an absolute and 
unlimited day, while the "day of the Lord" is limited.
Conclusion:
"God's Day" and "Lord's Day" are two different concepts in the Qur'an. "God's Day" 
refers to the Day of Judgment, while "Lord's Day" refers to a specific period of time 
related to the management of the affairs of the universe. Understanding this 
difference helps to understand the Qur'an more deeply, and to understand the role 
of Gabriel (the created Lord) in management.
An invitation to meditation:
We invite you, dear readers, to reflect on these two concepts ("God's Day" and 
"Lord's Day"), and to read the Holy Qur'an with a conscious eye, looking for the 
nuances between the terms, and seeking a deeper understanding of God's words.
7.8 "The face of God" and "the face of the Lord": connotations and effects
Introduction:
In the course of our exploration of Qur'anic concepts related to God and God, we 
come to two other concepts of particular importance: "the face of God" and "the 
face of God." Are they two expressions of the same thing? Or does each have a 
different connotation? What are the implications of understanding this difference?
This research analyzes these two concepts ("the face of God" and "the face of the 
Lord") and clarifies the difference between them, and links this difference to the 
vision of Firas Al-Munir about God, the Lord and Gabriel.
"The Face of God": The Divine:
•	Meaning: "The face of God" in the Holy Qur'an refers mostly to the divine, to 
the majesty, greatness, and supreme attributes of God.
•	Quranic Evidence:
o	"Everything is perishable except his face" (al-Qasas: 88): everything is 
mortal except the same God.
o	"And the face of your Lord shall remain majestic and honorable" (Ar-
Rahman: 27): The same Allah (His face) remains, and it is the same 
majesty and honor.
o	"Allah has the East and the West, and wherever they turn, then the face 
of Allah" (Al-Baqarah: 115): Allah is everywhere, and there is no place 
bounded by Him.
o	"We feed you for the sake of God, we do not want any reward or thanks 
from you" (Human: 9): Feeding is purely for God.
•	Vision: Seeing God's face (in the sense befitting His majesty) is the greatest 
bliss for believers in the afterlife.
o	"The faces of the day are fresh* to her Lord, looking" (Resurrection: 22-
23).
•	Properties:
o	Refers to the divine.
o	It remains and does not perish.
o	It is not limited to a place or destination.
"The Face of the Lord": The Divine Manifestation in Creation and Management:
•	Meaning (according to Firas): "The face of the Lord" refers to the divine 
manifestation in creation and management, that is, to how God appears in His 
relationship with creatures, in His management of the affairs of the universe, 
and in His mercy and providence.
•	Evidence (according to Firas's vision):
o	There are no explicit verses that mention the "face of the Lord" in the 
same way that they mention the "face of God."
o	However, this concept can be understood by the verses that speak of 
God's management of the affairs of the universe, His mercy and care for 
creation.
o	It can also be understood by comparison with the "face of God."
•	Vision: Seeing the "face of the Lord" is possible in this world, through:
o	Meditation on the signs of God in the universe.
o	Reflect on God's attributes and actions.
o	Feeling God's mercy and providence.
•	Properties:
o	It refers to the divine manifestation in creation and management.
o	It can be seen (figuratively) in the world.
o	It is linked to the created Lord (Gabriel) and his role in management.
The difference between "the face of God" and the "face of the Lord" (summary):

The face of God
The face of the Lord (according to the 
vision of Firas)
Significance
Divine, Majesty, 
Greatness, Higher 
Attributes
Divine Manifestation in Creation and 
Management, Mercy, Providence
Vision
You don't see in this 
world, you see in the 
hereafter (for believers)
It can be seen (metaphorically) in this 
world by contemplating the universe and 
on God's attributes and actions.
Link
By God directly
By the created Lord (Gabriel) and his role 
in management
General 
concept
The self of God, not 
perceived by sight.
God's manifestation is in His creation, 
and it can be realized through reflection 
and reflection.
The importance of this distinction:
•	A deeper understanding of the Qur'an: helps to understand verses that speak 
of the "face" in different contexts.
•	Avoid analogy and anthropomorphism: It helps to avoid imitation and 
anthropomorphism, and to understand that seeing God's face in the afterlife is 
not sensory in the physical sense.
•	Promoting monotheism: It helps to achieve the pure monotheism of God, and 
not to confuse the Creator with the creature.
•	Linking concepts: Linking the concept of "face" with the concept of relative 
deism, and Gabriel's role in management.
Conclusion:
"The face of God" and "the face of the Lord" are two different concepts in the 
Qur'an. "The face of God" refers to the divine, while the "face of the Lord" 
(according to Firas) refers to the divine manifestation in creation and management. 
Understanding this difference helps to understand the Qur'an more deeply, and to 
achieve pure monotheism of God.
7.9 Conclusion of the series "Divinity and Godhead": Towards a renewed 
understanding of the Holy Qur'an
Introduction:
Our journey in the series "Our Lord Gabriel" was a journey of exploration in the 
depths of the Holy Quran, guided by a new and different vision presented by the 
researcher Firas Al-Muneer. This journey was not merely an intellectual exercise, but 
an attempt to understand God's words deeper, to correct some misconceptions, and 
to promote the pure monotheism of God.
In this concluding paper, we summarize the new vision offered by the series, 
illustrate its significance and impact, and invite readers to continue researching and 
reflecting.
The new vision presented by the series "Rabna Gabriel":
The series "Rabna Gabriel" is based on several main foundations:
1.	Distinction between God and Lord: Not every "Lord" in the Qur'an is God. 
There is absolute deism (for God), and relative deism (for creatures).
2.	Gabriel: The created Lord: Gabriel (AS) is the "Lord" (in the relative sense) 
spoken of in the Qur'an in some contexts. He is the mediator between God and 
mankind, responsible for carrying out God's command in the universe.
3.	Relative Deism: God may entrust some of the tasks of management and care 
to His creatures, but this does not mean that they are God's partners in God's 
lordship.
4.	Contemplation of the Qur'an: We must reflect on the Holy Qur'an, understand 
it deeply, and not be satisfied with superficial understanding.
5.	Accurate linguistic analysis: We must rely on accurate linguistic analysis of 
Quranic verses, and distinguish between different terms.
6.	Non-conflict between religion and science: We must believe that there is no 
real conflict between religion and science, and that the Qur'an encourages 
science and knowledge.
The importance of this vision:
•	Deeper understanding of the Qur'an: It helps to understand the Holy Qur'an 
more deeply and accurately, and removes the ambiguity surrounding some 
verses.
•	Correction of concepts: Corrects some misconceptions about God, Lord, 
Gabriel, revelation, doomsday, and others.
•	Promoting monotheism: emphasizes the pure monotheism of God, and 
prevents exaggeration in creatures.
•	Renewal of religious thought: It contributes to the renewal of religious 
thought, and makes it more capable of facing contemporary challenges.
•	Opening the horizons of reflection: encourages reflection on the Qur'an, 
reflection on its verses, and the search for the truth.
•	Linking religion and science: provides an integrated vision of religion and 
science, and encourages scientific research.
•	Countering Atheism: Provides a coherent and logical view of religion, which 
helps counter atheism and suspicions.
The impact of this vision:
If properly embraced and understood, this vision can make a significant impact on 
our lives, on our understanding of religion, and in our relationship with God:
•	A stronger relationship with God: Understanding God's greatness and 
omnipotence, and understanding the difference between Him and creatures, 
strengthens our relationship with God.
•	A deeper understanding of Islam: Understanding Jibril's role and status, and 
understanding the concept of relative deism, helps to understand Islam more 
deeply.
•	A more conscious life: understanding that we live in an orderly universe, and 
that there is a hierarchy of existence, makes our lives more conscious.
•	Better behavior: Understanding that we are accountable to God, that there is 
reckoning and retribution, pushes us to better behavior.
•	More effective calling: Understanding this vision helps us to call to God with 
wisdom and good advice.
Call to action:
•	Read the series: We invite readers to read the entire "Rabna Gabriel" series, 
and reflect on the ideas it proposes.
•	Research and reflection: We invite readers to continue their research and 
reflection on the Holy Qur'an, and not to be satisfied with what the series has 
presented.
•	Dialogue and discussion: We invite readers to dialogue and debate on these 
ideas, and to exchange views and questions.
•	Calling to God: We invite readers to call to God with wisdom and good advice, 
and to spread awareness of this new vision.
Conclusion:
The series "Our Lord Gabriel" is an attempt to understand the Holy Qur'an in a new 
and different way. It is not the end, but the beginning of a long journey of research 
and reflection. We hope that this series has inspired you, opened up new horizons 
for you, and helped you understand your religion more deeply.
And Allah knows best.

8 BOOK SUMMARY 
Introduction:
Praise be to Allah who revealed the Book and made it easier to understand it to 
whomever He wished from among His servants... And yet,
How many Muslims today yearn for a deeper understanding of the Book of God, for 
a reflection that touches their hearts, and for a light to guide them in the paths of 
life? How many reciters of the Qur'an feel that they are standing on the shore of a 
sea full of pearls, but do not have the tools to dive into its depths?"
"This book, which is the sixth in the series "The Light of Reason and Authentic 
Contemplation", and complements the project of digitizing Qur'anic manuscripts, 
came to answer this question, and to provide a practical methodology and practical 
tools that enable every Muslim to go through the journey of reflection on his own, 
benefiting from all that we have reached in previous books of secrets of the tongue, 
treasures of drawing, and applications of digitization."
"In this book, we will learn how to contemplate the Qur'an in a scientific way, how 
to apply this methodology to the verses of the Book, how to derive lessons from it, 
and how to make the Holy Qur'an a way of life for us. It's a book that takes you from 
mere recitation to reflection, from mere reading to understanding, from 
memorization to learning.
"This book is a road map that connects you to the treasures of the Holy Quran, and 
helps you to derive its gifts, and apply them in your real life.
This book aims to provide a comprehensive and integrated methodology for 
understanding and contemplating the Holy Qur'an in the modern era. The book 
seeks to go beyond the superficial understanding of the Qur'anic text, dive into the 
depths of its meanings, derive its treasures and gifts, and apply them in our 
contemporary reality.
Master Chapters:
The Quranic Arabic tongue:
The difference between the Arabic language and the Quranic Arabic tongue:  The 
book explains that the Quranic Arabic tongue is deeper and more accurate than just 
classical Arabic, as it carries the system of understanding and thinking that was 
prevalent among the Arabs at the time of the revelation of the Qur'an.
Characteristics of the Quranic Arabic tongue:  The book deals with the 
characteristics of the Quranic Arabic tongue, such as: divine revelation, miracles, 
memorization, comprehensiveness, immortality, influence, unity, accuracy, beauty, 
symbolism, and depth.
The importance of understanding the Arabic Quranic tongue:  The book 
emphasizes that understanding the Quranic Arabic tongue is the key to a correct 
understanding of the Holy Qur'an, avoiding wrong interpretations, discovering its 
treasures, and applying it in our lives.
Ottoman painting:
The importance of ancient Quranic manuscripts:  The book highlights the 
importance of ancient Quranic manuscripts as precious treasures that carry with 
them secrets that may change our understanding of the Qur'an.
Ottoman painting as a witness to the original:  The book explains that the Ottoman 
painting is the way in which the words of the Qur'an were written in the first Qur'an, 
and that it bears unique characteristics that reflect the way the Qur'an was written 
that was repeated about the Prophet (peace and blessings of Allaah be upon him) 
and the Companions.
How to benefit from Ottoman painting in reflection:  The book provides a 
methodology for benefiting from Ottoman painting in understanding the meanings 
of the Qur'an, by looking at drawing words, searching for possible connotations of 
differences in painting, and linking these connotations to the general Qur'anic 
context.
Methodology of reflection and analysis:
The concept of contemplation and its importance:  The book defines contemplation 
as going beyond the superficial reading of verses, deep reflection on their meanings 
and connotations, and interacting with them with the heart, mind and soul.
Practical steps for reflection:  The book provides practical steps for reflection, such 
as: choosing the right place and time, starting with seeking refuge and supplication, 
reading carefully and focused, using considered interpretations, contemplating 
keywords, linking verses to each other, meditating and reflecting, interacting with 
verses, and applying what we learn.
Analytic Tools:  The book proposes analytical auxiliary tools, such as: analysis of 
Quranic vocabulary, analysis of grammatical structures, analysis of Quranic context, 
and analysis of Quranic topics.
Quranic concepts that need to be corrected:
Applied models of reflection methodology:  The book applies the proposed 
contemplation methodology to a number of Quranic concepts that are commonly 
confused, such as: piety, faith, path, remembrance, fitna, disbelief, injustice, and 
pilgrimage.
Correcting misconceptions: The book aims to correct misconceptions, and provide a 
deeper and more accurate understanding of these concepts, based on the Quranic 
Arabic tongue and Ottoman painting.
Controversial issues in understanding the Qur'an:
Towards a clear methodology:  The book provides a methodology for dealing with 
controversial issues in understanding the Qur'an, such as: similar verses, abrogation, 
Ottoman painting, Qur'anic readings, hadith, Israelites, interpretation by opinion, 
and esoteric interpretation.
Focus on commonalities:  The book calls for focusing on commonalities among 
Muslims, and avoiding stirring up strife and disagreements.
Towards a new understanding of the Qur'an:
A practical vision of the modern era:  The book provides a practical vision of how 
the Holy Quran is understood in the modern era, how we can make it a source of 
inspiration for us in our daily lives, and how we can contribute to building a new 
Islamic civilization, enlightened by the light and guidance of the Qur'an.
Practical steps:  The book suggests practical steps, such as: determining the goal of 
reading, choosing the right time and place, conscious reading, using considered 
interpretations, applying the methodology of reflection, meditation and reflection, 
interacting with verses, taking notes, and working with the Qur'an.
Conclusion:
The book calls for making the contemplation of the Holy Qur'an a project of life, for 
the serious pursuit of understanding God's words in their comprehensive and 
integrated context, and for the application of His teachings in our contemporary 
reality.
Additives:
•	Focus on the practical side:  The book focuses on the practical side, providing 
practical examples, exercises and activities for readers to help them apply the 
proposed methodology.
•	Interactive workshops with the reader.
•	Citing the sayings of scholars and commentators:  The book cites the sayings 
of respected scholars and commentators, to support the vision presented.
•	Graphs and tables: The book uses graphs and tables to illustrate complex 
concepts, and to present information in a more structured and engaging way.
•	Taking into account the challenges of the modern era:  The book takes into 
account the challenges of the modern era, and offers practical solutions to 
overcome these challenges.
 
9 BIBLIOGRAPHY.
Since the sixth book is part of an integrated series, linked to a major research 
project "Digitization of Manuscripts", the bibliography will be extensive and varied, 
and includes several categories. Here's a suggested concept of the bibliography, 
with examples under each category "the list is not exhaustive, they are illustrative 
examples":
First: Primary Sources:
1.	The Holy Qur'an:  "in Uthmani painting, and with different narrations – if 
possible – with reference to the digital Qur'ans used from the project."
2.	Qur'anic manuscripts:  "Reference to the manuscripts relied upon in the study, 
with an indication of their places of preservation and numbers."
o	Sana'a Qur'an.
o	Tashkent Qur'an.
o	Topkapi Quran.
o	The Qur'an of Parisino Petropolitans.
o	Birmingham Qur'an.
3.	The interpretation of the aphorism was written:  "which depends on the 
transmission of the Prophet (peace and blessings of Allaah be upon him), the 
Companions and the Taabi'een."
o	Tafsir al-Tabari = Jami' al-Bayan on the interpretation of the verse of the 
Qur'an.
o	Tafsir Ibn Kathir = Interpretation of the Great Qur'an.
o	Tafsir al-Baghawi = download milestones.
o	Interpretation of Samarqandi = Sea of Science.
4.	He wrote the readings:  "which explain the different Qur'anic readings."
o	Publication in the ten readings of Ibn al-Jazari.
o	The union of the virtues of human beings in the fourteen readings of Al-
Damiati.
o	The seven in the readings of Ibn Mujahid.
5.	The hadith wrote:  "Which compiled the hadiths of the Prophet (peace and 
blessings of Allaah be upon him)."
o	Sahih Bukhari.
o	Sahih Muslim.
o	Sunan al-Tirmidhi.
o	Sunan al-Nasa'i.
o	Sunan Abi Dawood.
o	Sunan Ibn Majah.
o	Muwatta Malik.
o	Musnad Ahmed.
6.	Quranic Science Books:
o	Proficiency in the Sciences of the Qur'an - by Al-Suyuti.
o	The proof in the sciences of the Qur'an - by Al-Zarkashi.
o	Fountains of gratitude in the sciences of the Qur'an - by Al-Zarqani.
Second: Secondary sources "modern studies":
1.	Books and studies on the Qur'anic Arabic tongue:
o	Studies in Philology, Sobhi Al-Saleh.
o	Linguistic characteristics of the Holy Qur'an, Abdel Fattah Lashin.
o	Artistic photography in the Holy Quran, Sayyid Qutb.
o	Refereed articles and research published in specialized scientific 
journals.
2.	Books and studies on Ottoman painting:
o	Drawing and controlling the Qur'an between arrest and modern 
conventions - Shaaban Muhammad Ismail.
o	Studies in the sciences of the Qur'an, Fahd Al-Roumi, "Chapters on 
Ottoman Painting".
o	The masked in drawing the Qur'an of Al-Amsar - by Al-Dani.
o	Refereed articles and research published in specialized scientific 
journals.
3.	Books and studies on the methodology of reflection:
o	The rules of optimal management of the Book of God Almighty - Abdul 
Rahman Habbak Al-Midani.
o	How to contemplate the Qur'an, Muhammad Saleh Al-Munajjid.
o	Contemplating the Noble Qur'an: An Authentic Study, Essam Al-Owaid.
o	Refereed articles and research published in specialized scientific 
journals.
4.	Books and studies on controversial concepts and issues:  "which deal with the 
concepts that have been corrected, and the issues discussed in the book."
o	He wrote about the concept of piety.
o	He wrote about the concept of faith.
o	He wrote about the concept of the way.
o	He wrote about the concept of male.
o	Books about Quranic readings.
o	He wrote about the hadith of the Prophet.
o	Books about Israeli women.
o	He wrote about interpretation by opinion.
o	Books on esoteric hermeneutics.
5.	Books in Research Methods:
o	He wrote in scientific research methods "in general".
o	Books on Research Methods in Islamic and Quranic Studies.
6.	Linguistic dictionaries:
o	Lisan al-Arab, by Ibn Manzur.
o	Language Standards, by Ibn Faris.
o	The crown of the bride is one of the jewels of the dictionary, by Zubaidi.
o	Ocean Dictionary, by Firouzabadi.
o	The basis of rhetoric - by Zamakhshari.
Third: Electronic References:
1.	Websites and applications of the Manuscript Digitization Project:  "Reference 
to the project's website, and the applications that have been developed."
2.	Reliable Quranic websites and applications:  "which provide research, 
interpretation and readings services".
3.	Manuscript databases:  "which provide access to images of Qur'anic 
manuscripts".
4.	Digital library sites:  "which provide access to books and studies in electronic 
format."
5.	Refereed scientific journal websites.
Fourth: Foreign references "if used":
•	Foreign references are mentioned in the same way as Arabic references "with 
translation of titles if necessary".
•	Books and articles on Quranic and Islamic studies in the West.
•	Books and articles on manuscriptology.
•	Books and articles on linguistics.
-	Bibliography and sources:
-	Books Section:
-	Easy interpretations "such as: easy interpretation, interpretation of 
Saadi".
-	Intermediate interpretations "such as: Tafsir Ibn Kathir, Tafsir al-
Qurtubi".
-	Specialized interpretations "such as: Tafsir al-Zamakhshari, Tafsir al-
Razi".
-	He wrote in the sciences of the Qur'an "such as: perfection in the 
sciences of the Qur'an by Al-Suyuti, the proof in the sciences of the 
Qur'an by Al-Zarkashi".
-	He wrote in the origins of interpretation "such as: Introduction to the 
origins of interpretation by Ibn Taymiyyah".
-	He wrote in the reflection "Such as: the keys to contemplating the 
Qur'an and success in life by Khalid Al-Lahim."
-	Locations Section:
-	Tafsir sites "such as: "Tafsir" website".
-	Sites specialized in contemplation "such as: "Tadbeer" website".
-	General Islamic sites "such as: "Islamweb".
-	Applications Section:
-	Quranic applications "such as: "Aya" application".
-	Tafsir applications "such as: the application of "Quranic researcher" ".
-	Applications specialized in reflection "such as: the application of "the 
Great Qur'an"".
-	
-	Encyclopedia of "The Jurisprudence of the Seven Mathani" by the 
thinker and researcher Najdi Al-Fadali"
Channels in Youtube or Tik Tok
•	Amin Sabry Bridges Foundation @FadelSoliman212
•	Abdelghani Benaouda  channel @abdelghanibenaouda2116
•	Quranic Measures Channel with Ihab Hariri @quranihabhariri
•	Firas Al Muneer Academy of    Firas Al Moneerrkh @firas-almoneer
•	Dr. Yousef Abu Awad @ARABIC28
•	The truth of Islam from the Qur'an "2" @TrueIslamFromQuran.
•	Quranic Dialogue Oasis @QuranWahaHewar
•	Quranic Islam - Counselor Abu Kareem @Aboqarib1
•	Yasser Al-Adirqawi, "The Sources of the Next Flood" @Yasir-3drgawy.
•	People of the Qur'an @أهلالقرءان-2G on instinct @alaalfetrh
•	Mahmoud Mohamedbakar @Mahmoudmbakar
•	yasser ahmed @Update777yasser
•	Eiman in Islam @KhaledAlsayedHasan
•	Ahmed Dessouky - Ahmed Desouky
•	@Ahmeddessouky-eg
•	Evidence from the guidance @بينات_من_الهدى
•	Quran Recitation :: Tartil AlQuran @tartilalquran
•	Provide your information zaoud malomatak @zawdmamatak5719
•	Hussein Alkhalil @husseinalkhalil
•	The platform of the first minds - Wadih Kitan @ouadiekitane
•	 Mujtama community @Mujtamaorg
•	OKAB TV @OKABTV
•	Aylal Rashid @aylaalrachid
•	Dr. Hani Alwahib Dr. Hani Alwahib @drhanialwahib
•	The official channel of researcher Samer Islamboli @Samerislamboli
•	Manage with me @hassan-tadabborat
•	Nader @emam.official
•	Amin Sabry   Amin Sabry @AminSabry
•	Dr Mohamed Hedayah   Dr. Mohmeh Hedaya @DRMohamedHedayah
•	Abu-l Nour   @abulnour
•	Mohamed Hamed  to manage it @mohamedhamed700
•	Ch Bouzid   @bch05
•	A book that speaks the truth @Book_Of_The_Truth
•	Al-Dhikr channel for Al-Furqan @brahimkadim6459
•	Amira Light Channel @ameralightchannel789
•	Contemporary reflection @التدبرالمعاصر
•	Dr. Ali Mansour Kayali Dr. Ali Mansour Kayali @dr.alimansourkayali
•	To our Lord, we will not turn @إلىربنالمنقلبون
•	Leader Channel @zaime1
•	Majesty and beauty by Dr. Sameh Al-Qalini
•	@الجلالوالجمالللدكتورسامحالقلين
•	Ayatollah and Wisdom @user-ch-miraclesofalah
•	Engineer Adnan Al-Rifai @adnan-alrefaei
•	believe1.2_Only the book of Allah is Muslim
•	dr_faid_platform dr_faid_platform
•	Khaled A. Hassan Khaled A. Hasan
•	esam24358  Essam El-Masri
•	khalid19443 Ibrahim Khalil Allah  khalid
•	mohammed.irama Bellahreche Mohammed
•	blogger23812 blogger23812
 
10 INTRODUCTION TO THE INITIATION OF 
DIGITIZING THE ORIGINAL MANUSCRIPTS OF 
THE NOBLE QUR'AN AND THE SIX BOOK 
SERIES: THE LIGHT OF REASON AND 
AUTHENTIC CONTEMPLATION
"The Qur'an is guidance, healing, sustenance and light for the believers", with these 
great words God describes his dear book, stressing that it is the great blessing that 
guides hearts, heals chests, and illuminates paths. The scholars of the Ummah have 
made strenuous efforts over the centuries to memorize this great book and facilitate 
its understanding, setting the formation and points and establishing the rules of 
recitation. However, these blessed efforts, to the extent that they facilitated the 
outward reading, inadvertently obscured some of the beauty and contemplative 
depth of the authentic Qur'anic text. 
In this context, the project of digitizing the original manuscripts of the Holy Qur'an is 
a unique initiative, which aims to make the Qur'anic text available in its form closer 
to the moment of revelation, before adding touches of human diligence to it. The 
digitization of these manuscripts, especially the Ottoman Qur'an, is not merely a 
work of art, but a call to revive authentic reflection and to encourage critical 
thinking that transcends blind imitation.
Why are digital manuscripts key to authentic reflection?
•	Going beyond "unconscious delivery": digital manuscripts, with their different 
drawings and composition, reveal to us that the original Qur'anic text was too 
broad to be reduced to a single reading or stereotyped understanding. It is an 
invitation to examine legacies with a close eye and not with a surrender eye.
•	Freeing the mind from constraints: The Qur'ans in circulation today, with their 
unified composition, may make the reader feel "complete understanding" and 
"finality of interpretation". Digital manuscripts, with their different drawings, 
free the mind from these constraints and open up horizons for questioning and 
reflection.
•	Rediscovering hidden meanings: Going back to the original manuscripts can 
reveal subtle differences in painting, but these differences may carry with 
them deeper and finer meanings, beyond superficial and direct meanings.
•	Encouraging personal reflection: digitizing manuscripts and transforming them 
into an interactive book that puts in the hands of each contemplative his own 
manuscript, shapes words according to his understanding, records his 
reflections, and shares them with others. Each contemplative person has his 
own manuscript, which enriches the field of Qur'anic reflection with multiple 
visions and understandings.
The Six Book Series: From Symbol to Reality 
This six-book series  is not just a theoretical study, but a practical application of the 
digitization project. Each book in the series presents a different aspect of reflection 
through digital manuscripts, moving us from symbol to reality, from theory to 
application.
•	The first book: " Anwar al-Bayan: Unveiling the Secrets of Language through 
the Uthmanic Qur'anic Script " focuses on the linguistic and rhetorical aspects 
inherent in drawing the Ottoman Qur'an, and opens up prospects for a deeper 
and more accurate understanding of the Holy Qur'an.
•	Book Two: " The Jurisprudence of the Qur'anic Tongue: A New Approach to 
Understanding the Text and Manuscript " New Rules for the Qur'anic Arabic 
Tongue: We are not satisfied with traditional grammatical and morphological 
rules, but we seek to derive new rules, derived from the Qur'anic text itself, 
using the original Qur'anic manuscripts as a witness to the manifestations of 
this tongue.
•	The third book, " CONTEMPLATION IN THE MIRROR OF SCRIPTS: PRACTICAL 
APPLICATIONS OF DIGITAL MANUSCRIPTS IN THE CONTEMPLATION OF THE 
QUR'AN " provides practical and concrete applications of how to use digital 
manuscripts to understand the Holy Qur'an more deeply and comprehensively. 
•	Book Four: " NEW CONCEPTS IN QUR'ANIC TERMINOLOGY AND INTERACTIVE 
CONTEMPLATION: THE QUR'AN IN THE AGE OF DIGITIZATION AND DIGITAL 
MANUSCRIPTS" This book aims to reconstruct the correct understanding of 
religion and life by introducing a series of new concepts that span different 
areas of life: Here is the cover of the book I requested, "Anwar al-Bayan fi 
Drawing the Ottoman Qur'an: Revealing the Secrets of the Tongue", is on its 
way to you! I hope it reflects the spirit and content in a way that suits your 
expectations. Religious, intellectual, social, and economic. It also encourages 
the use of modern technology, group interaction and digital knowledge 
collaboration.
•	Book Five: The project of digitizing the original manuscripts of the Holy Quran 
The book presents an ambitious project to digitize the original Qur'anic 
manuscripts (especially the Ottoman Qur'an) and make them available to the 
public interactively. The project aims to revive the authentic reflection of the 
Holy Quran.
•	Book Six Towards Conscious Contemplation: A Practical Guide to 
Understanding and Applying the Noble Qur'an in the Modern Era: 
Call to action:
These six books are a call to action, a call to optimism, and a call to participate in 
building a better future for Qur'anic reflection and for serving the dear book of God. 
Let us make 
these digital manuscripts the starting point for a rich contemplative journey, in 
which we draw from the help of the pure Qur'an, draw inspiration from its clear 
gifts, and discover for ourselves the miracle of the Arabic tongue that was 
manifested in this eternal book.
Nasser Ibn Dawood is an Islamic engineer and researcher
13 March 2025


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