Sunday, December 16, 2012

Huroof Al-Muqatta'at

Huroof Al-Muqatta'at - Hamiduddin Farahi's Method

This post will attempt to define the Disjointed-Letters(Huroof Al-Muqatta'at) in light of Hamiduddin Farahi's exposition on them. The reader is encouraged to consult the following sources before viewing my research:
  1. http://quransmessage.com/articles/huroof-e-muqqatat%20FM3.htm
  2. http://thedisconnectedletters.wordpress.com/2008/01/19/theory-seven-%E2%80%93-the-letters-hold-a-semiotic-significance/
  3. http://www.hamid-uddin-farahi.org/index.php?option=com_content&view=article&id=93:huruf-i-muqattaat-farahis-view&catid=38:articles-others&Itemid=75
I am fully convinced that Farahi's theory on the Disjointed-Letters is correct. In light of his theory, I will attempt to explain their occurrences within the Qur'an. I decided to write this post due to the lack of a website that uses his amazing theory to define the Disjointed-Letters. As a forewarning from a website dedicated to him: "We have presented here Farahi’s theory only because it is substantiated to some extent with sound arguments. It must be conceded that the theory needs to be developed and verified still further if it is to be accepted as the only logical explanation of why the Qur’anic Surahs are so named." [3]

The Use of the ABJAD System

"The Abjadī or Levantine order, which is still used today for listing purposes in Arabic documents, was the original order for the Arabic letters at the time of the Qur’anic revelation[17].  The Arabs employed this particular arrangement and not the modern one as it mirrored the organisation of the Nabatean abjad, the precursor to Arabic abjad. In 310/922, Ibn Muqallah (272/885 ‑ 328/940) invented the Naskh script, which displaced all other scripts from the scene; his serial ordering of the abjad, the Hajā’īorder, replaced the previous one.  His arrangement, also known as the ‘Abtath’, placed letters with similar graphemes together.  The name derives from ث ,ت ,ب ,أ, the first four letters of the new serial order[18].  However, the exploitation of the abjad for numerical purposes and the elaboration of chronograms based on the verses of the Qur’ān, did not occur until the Buwayhid period[19].  Therefore, not only does the co-occurrence of the Muqaṭṭa’āt violate the Abjadī sequence, but the Arabs did not recognise any numerological significance in their serialisation." [2]

Clearly, Qur'anic Arabic uses the ABJAD system. Therefore, it is logical to assume that Arabic Letter's at the Prophet's time had similar meanings to Phoenician/Hebrew picture-images. I will get to this later on. 

Hebrew - Arabic Letter-Meaning Correspondences

4. http://www.meru.org/Sufi/alphacha.html 


Do not pay attention to the 'meanings' of Aleph, Vov, Tet, Nun, and the last five meanings on the right table.
Please use this chart to compare the equivalent letters.

Hebrew 'Picture-Images' 

If any of these meanings conflict with the previous image, give these priority.
A student of the Arabic language could easily define some of these Hebrew letters if they heard them. For example: Bayt means House, Jamal means Camel, Yad means Hand, Ma'un means Water and 'Ayin means Eye. This will not come as a surprise to a student of middle-eastern history. The Arabic and Hebrew languages have a common root, and the meanings of certain letters are exactly the same. However, over the course of time, the Arabs have forgotten single-letter meanings. Thankfully, other semiotic languages exist, which allows for easy cross-referencing. 

List of the Disjointed-Letters in Order [2]

Disconnected Letters
Chapter


a l m (الم)
2        al-Baqarah (The Cow)
a l m (الم)
3        āl ‘Imrān (The Family of Imran)
a l m ṣ (المص)
7        al-A’arāf (The Elevated Places)
a l r (الر)
10      Yūnus (Jonah)
a l r (الر)
11      Hūd (Hud)
a l r (الر)
12      Yūsuf (Joseph)
a l m r (المر)
13      ar-Ra d (The Lightning)
a l r (الر)
14      I’brāhīm (Abraham)
a l r (الر)
15      al-Ḥijr (The Stony Tract)
k h y  ṣ (كهيعص)
19      Maryam (Mary)
 h (طه)
20      Ṭa-ha
ṭ s m (طسم)
26      ash-Shu’arā’ (The Poets)
ṭ s (طس)
27      an-Naml (The Ants)
ṭ s m (طسم)
28      al-Qaṣaṣ (The Narration)
a l m (الم)
29      al-Ankabūt (The Spider)
a l m (الم)
30      ar-Rūm (The Romans)
a l m (الم)
31      Luqmān (Luqman)
a l m (الم)
32      as-Sajdah (The Prostration)
y s  (يس)
36      Yā-sīn
 (ص)
38      Ṣād
ḥ m (حم)
40      Ghāfir (The Forgiver)
ḥ m (حم)
41      Fuṣṣilat (The Detailed Explanation)
ḥ m / s q (حم/عسق)
42      ash-Shūrā (The Consultation)
ḥ m (حم)
43      az-Zukhruf (The Gold Adornments)
ḥ m (حم)
44      ad-Dukhān (The Smoke)
ḥ m (حم)
45      al-Jāthīyah (The Kneeling)
ḥ m (حم)
46      al-Aḥqāf (The Dunes)
q (ق)
50      Qāf
n (ن)
68      al-Qalam (The Pen)


Analysis of Each Letter-Group 


Numbers correspond to Chapter


*Certain topics are so broadly used in the Qur'an that it would be pointless to point out the specific verses they are mentioned in (i.e. God, Monotheism, Prophet-hood, etc.).

2. Alif-Laam-Meem in Chapter: The Cow


Alif

In Ancient Greek, Phoenician and Hebrew, this letter represented a Cow's Head. The 'El' prefix signifies 'strength and might'[5]. 

Verses 67 - 73 (Pickthall) explicitly mention a cow, hence the Chapter's title:
67. And when Moses said unto his people: Lo! Allah commandeth you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish!
68. They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded.
69. They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beholders.
70. They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and Lo! if Allah wills, we may be led aright.
71. (Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not.
72. And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding.
73. And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand.


Laam*

This generally symbolizes Learning and Teaching. The Arabic word ilm literally means knowledge. Wikipedia has a subsection on this Chapter entitled "The major theme is guidance. The sura comprises more than one tenth of the Qur'an." The verses are: 55-56 73 243 259 258 260 259. I cannot emphasize the importance of learning in this Chapter, whether in connection with the Children of Israel, Prophet Muhammad or Mankind. 

Also, Fire/Hell is mentioned 16 times in verses 17 - 75 (http://www.islamicity.com/quran/2.htm), which is nearly every section of this Chapter. However, Fire/Hell is a universal topic in the Qur'an, which may cause the objective person to reject that usage in this Chapter. Although, I may use Fire for other Chapters. 


Meem

In Hebrew, this specifically refers to Water in Motion(waves). In Arabic, Water is Ma'un and in Hebrew it is Mayim. Water is mentioned 4 times in this Chapter:
22. Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better)
60. And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth.
74. Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do.
164. Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.
It is used twice in reference to rainfall, and twice in reference to the iconic moment when Moses split the rock for the 12 tribes of Israel.



3. Alif-Laam-Meem in Chapter: Family of Amram


Alif*

There is no explicit reference to livestock in this Chapter. However, this verse hints to it:
Verse 93 (Khan) deals with important dietary rulings:
All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurât (Torah) was revealed. Say (O Muhammad SAW): "Bring here the Taurât (Torah) and recite it, if you are truthful."

Asides from referring to livestock, it is also part of all ancient Semitic words used for deities (i.e. Arabic: ilah, Allah, Hebrew: Eloh, Eloah).
Verse 2 (Khalifa) sums it up: GOD: there is no god except He; the Living, the Eternal. God is mentioned 226 times in this Chapter!


Laam*

Knowledge is mentioned 27 times throughout this Chapter (Pickthall). It is mainly concentrated in verses 61 - 78. These early verses also hint to it:
3. He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel.
7. He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.
Fire is mentioned 12 times, but it is too scattered to fit the context of my research.


Meem

I have not found any reference to water, rain, drinking, etc. in this Chapter. I will look into it later. However, the Chapter's beginning does have a reference (Pickthall) to human growth in the mother's womb:
6. He it is Who fashioneth you in the wombs as pleaseth Him. There is no God save Him, the Almighty, the Wise.
35. (Remember) when the wife of 'Imran said: My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower!
The connection of Meem to the Womb is tenuous, but it is the only explanation I can offer based on Farahi's work.



7. Alif-Laam-Meem-Sad in Chapter: The Heights


Alif

There is a section in this Chapter that explicitly mentions the Golden Cow of  Moses' time:
148. And the folk of Moses, after (he left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.
149. And when they feared the consequences thereof and saw that they had gone astray, they said: Unless our Lord have mercy on us and forgive us, we verily are of the lost.
150. And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers.
151. He said: My Lord! Have mercy on me and on my brother; bring us into Thy mercy, Thou the Most Merciful of all who show mercy.
152. Lo! Those who chose the calf (for worship), terror from their Lord and humiliation will come upon them in the life of the world. Thus do We requite those who invent a lie.

God is mentioned over 70 times! The beginning (Pickthall) involves God's Might and Power. 
4. How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
5. No plea had they, when Our terror came unto them, save that they said: Lo! We were wrong-doers.


Laam*

Knowledge is mentioned 17 times in this Chapter (Khalifa). In fact, Rashid Khalifa even entitled certain sections: Examine All Inherited Information, Following the Parents Blindly: A Human Tragedy and We Are Born With Instinctive Knowledge About God .

Verses 36 - 50 (Pickthall) also refer to the Fire/Hell in detail.


Meem

Water is mentioned 3 times (Pickthall) in this Chapter. The usage is varied from the contexts of Hell, rainfall and Moses. I think it's specifically addressing this very long verse:
60. We divided them into twelve tribes, nations; and We inspired Moses, when his people asked him for water, saying: Smite with thy staff the rock! And there gushed forth therefrom twelve springs, so that each tribe knew their drinking-place. And we caused the white cloud to overshadow them and sent down for them the manna and the quails (saying): Eat of the good things wherewith we have provided you. They wronged Us not, but they were wont to wrong themselves.


Sad

The first chart states that this means Righteous in Hebrew and Eternal in Arabic [4]. The second chart states that it is some kind of tool [5]. I personally think it refers to Righteousness/Truth because the Arabic words Sadiq and Siddique, respectively mean this.



There are 2 big chunks that refer to Righteousness, one at the beginning and one at the end. Righteousness is mentioned in Verses 16 - 43 as well as 142 - 196 (Pikthall). Interestingly, Truth is mentioned smack dead in between these 2 chunks, that is in verses 43 - 118.


10. Alif-Laam-Ra in Chapter: Jonas


Alif*

There is only one reference to livestock in this Chapter (Pickthall):
24. The similitude of the life of the world is only as water which We send down from the sky, then the earth's growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday. Thus do we expound the revelations for people who reflect.
Of course this connection is dubious, but it still may hold weight.  These 2 verses deal with dietary prohibitions, similar to Verse 93 of the Family of Amram:
59. Say: Have ye considered what provision Allah hath sent down for you, how ye have made of it lawful and unlawful say Hath Allah permitted you, or do ye invent a lie concerning Allah?
60. And what think those who invent a lie concerning Allah (will be their plight) upon the Day of Resurrection? Lo! Allah truly is Bountiful toward mankind, but most of them give not thanks.
This Chapter also mentions the story of Moses in verses 75 - 93 (Pickthall). It is not related to livestock.


Laam*

Knowledge is mentioned 12 times in this Chapter, but they are scattered throughout. Verse 1 states: These are verses of the Wise Scripture.

There are only 2 references to Fire/Hell in this Chapter, so the connection is very weak.


Ra

In ancient Hebrew this letter meant Head. The connection to radiance and Lordship is clearly established. This could have something to do with the word Rabb. As a side note, ancient hieroglyphs  in Egypt and Frescoes in Greece usually have the heads of beings of high status surrounded by 'light' (Halos). 

Radiance is mentioned in connection to the sun, moon and the Lord (Ali):
5. It is He Who made the sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for it: that ye might know the number of years and the count (of time). No wise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who understand.
57. O mankind! There hath come to you a admonition from your Lord and a healing for the (diseases) in your hearts and for those who believe, a Guidance and a Mercy.
67. He it is that hath made you the night that ye may rest therein, and the Day to make things visible (to you). Verily in this are Signs for those who listen (to His Message).


11. Alif-Laam-Ra in Chapter: Hud


Alif*

There is a clear reference to a Cow in the famous story of Abraham's meeting with the divine Messengers (Ali):
69. There came Our Messengers to Abraham with glad tidings. They said "Peace!" He answered "Peace!" and hastened to entertain them with a roasted calf.
70. But when he saw their hands went not towards the (meal) he felt some mistrust of them, and conceived a fear of them. They said: "Fear not: we have been sent against the people of Lut."

 

Laam*

Knowledge is mentioned 14 times in this Chapter. Some key verses are:
2. (It teacheth) that ye should worship none but Allah. (Say:) "Verily I am (sent) unto you from Him to warn and to bring glad tidings:
31. "I tell you not that with me are the Treasures of Allah, nor do I know what is hidden, nor claim I to be an angel. Nor yet do I say of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should, if I did indeed be a wrongdoer."
There is also a section on Fire/Hell at the end of the Chapter in verses 98 - 113 (Ali).


Ra*

2 verses mention light (Khalifa), but they are both metaphorical and distant:
46 He said, "O Noah, he is not of your family. It is unrighteous to ask Me for something you do not know.* I enlighten you, lest you be like the ignorant."
120 We narrate to you enough history of the messengers to strengthen your heart. The truth has come to you herein, as well as enlightenments and reminders for the believers.

12. Alif-Laam-Ra in Chapter: Joseph


Alif

Livestock is briefly mentioned within the larger context of the famine of Egypt (Khan): 
43. And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring - and seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams."
44. They said: "Mixed up false dreams and we are not skilled in the interpretation of dreams."
45. Then the man who was released (one of the two who were in prison), now at length remembered and said: "I will tell you its interpretation, so send me forth."
46. (He said): "O Yûsuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know."


Laam*

Interestingly, neither Fire nor Hell are mentioned in this long Chapter. Therefore, this letter refers to nothing other than Learning.

Knowledge is mentioned 31 times in this Chapter. Some key verses deal with dream-interpretation:
6. "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâq (Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise."
21. And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, may be he will profit us or we shall adopt him as a son." Thus did We establish Yûsuf (Joseph) in the land, that We might teach him the interpretation of events. And Allâh has full power and control over His Affairs, but most of men know not


Ra

The famous verse of 'prostration' gives us an allegorical reference to Light (Khan):
4. (Remember) when Yûsuf (Joseph) said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon,— I saw them prostrating themselves to me."


13. Alif-Laam-Meem-Ra in Chapter: The Thunder


Alif

There is no reference whatsoever to livestock in this Chapter. God is obviously mentioned throughout this short Chapter.


Laam

Knowledge is mentioned 9 times in this Chapter (Khan). The last verses, 31 - 43, contain the most references to it and specifically deal with the Unseen.


Meem

Water is only mentioned 5 times (Pickthall). They are scattered throughout the first half of this Chapter.


Ra*

The connection to light is obvious.The first few verses, 1 -13, mainly discuss the Thunder and the rest discuss Messenger-ship.


14. Alif-Laam-Ra in Chapter: Abraham


Alif

There is no reference to livestock in this Chapter. The overall message of this chapter is polytheism and it gives the account of Moses' people after the splitting of the Red Sea (the Golden Calf event is not mentioned, but it was obviously what followed): 
4. And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.
5. We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).
6. And (remind them) how Moses said unto his people: Remember Allah's favour unto you when He delivered you from Pharaoh's folk who were afflicting you with dreadful torment, and were slaying your sons and sparing your women; that was a tremendous trial from your Lord.
7. And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire.
8. And Moses said: Though ye and all who are in the earth prove thankless, lo! Allah verily is Absolute, Owner of Praise.


Laam*

Knowledge is briefly discussed in random passages. Some key verses are (Ali):
4. We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves stray those whom He pleases and guides whom He pleases: and He is Exalted in power, Full of Wisdom.
5. We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light, and teach them of the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant― grateful and appreciative.


Ra

Light is mentioned both metaphorically and literally, mainly at the beginning:
1. Alif Lam Ra. A Book which We have revealed unto thee in order that thou mightest lead mankind out of the depths of darkness into light― by the leave of their Lord― to the Way of (Him) Exalted in Power, Worthy of all Praise!
5. We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light, and teach them of the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant― grateful and appreciative.
33. And He hath made subject to you the sun and the moon, both diligently pursuing their courses: and the Night and the Day hath He (also) made subject to you.


15. Alif-Laam-Ra in Chapter: Al-Hijr


Alif*

Livestock is indirectly hinted to in this Chapter (Khan):
20. And We have provided therein means of living, for you and for those whom you provide not [moving (living) creatures, cattle, beasts, and other animals].
51. And tell them about the guests (the angels) of Ibrâhim (Abraham).
52. When they entered unto him, and said: Salâm (peace)! [Ibrâhim (Abraham)] said: "Indeed! We are afraid of you."
The entire story of Abraham's roasted-calf is not mentioned, but happened in between these 2 verses.
Otherwise this refers to polytheism within multiple prophetic-narratives.


Laam*

Knowledge is a key feature in this chapter. It is scattered throughout, but mostly in the first half. 
86. Verily, your Lord is the All-Knowing Creator.
Fire/Hell is only referred to 4 times in this Chapter (Khan).
27. And the jinn, We created aforetime from the smokeless flame of fire.


Ra

There is a short reference to celestial bodies in this Chapter:
16. And indeed, We have put the big stars in the heaven and We beautified it for the beholders.
Yusuf Ali [18]But any that gains a hearing by stealth, is pursued by a flaming fire, bright (to see).


THANK YOU FOR READING MY ARTICLE!

I will place Kaf-Ha-Ya-Ayn-Sad in another post because it will take me a long time to work on it. I created a new article that begins with Ta-Ha. Please share this knowledge with fellow Muslims. 

Jazakallahu Khairun brothers and sisters in Islam!

10 comments:

  1. Sura Maryam and Ash-Shura will be hard to define, so I will put different posts about them. I may also do the same for Ya-Seen and Ta-Ha.

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  2. Your Hebrew namings are mostly wrong, as a Hebrew speaker and a biblical expert i can see where your trying to go, but your wrong Aleph in (OLD)hebrew means strong bet is not house bayet is house and so on you must understand that modern Hebrew letters are Aramaic not Hebrew unfortunately if you look to the ancient Hebrew letters then you will get the idea and then you might say the ba letter represents house because it was drawn like one same thing as ayn thy drew a circle with a dot in it witch looks like an eye and third of all Arabic thanks to strict(Strict in a good way lol) Islamic scholars is a living fossil Arabic cannot be compared to Hebrew it can only be compared to the languadge of the inventors of its letters or also known as (Al-musnad) the hemyareyeen or sabayeen(Modern day Yemen) or see Yemenite Hebrew which is most authentic modern Hebrew i prefer the sameryan(Sameretian in English) they still speak old Hebrew ok now salam.

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    Replies
    1. Thanks for the comment bro. Much appreciated. I'm no expert at Hebrew but I think you see the point I'm making when you have given me the Bayt, Ayn examples. I don't care about modern Hebrew as it isn't useful in deciphering the Huroof. However, Ancient biblical Hebrew or Pheneocin are very useful in this regard. Your thoughts are always welcome. Please suggest more Improvements =)

      PS R u Jewish? What degrees do u have in the Biblical field?

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  3. The noble Quran starts with the name of a Hindu saint "Mahamati Prannath" who also happens to be the promised Kalki of Hindus.
    Go to
    http://sanandhonline.blogspot.com/2013/05/alif-lam-mim-unlocked-part-i.html
    for much more.

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    Replies
    1. I like that you are trying to connect religions using Scriptures. I do have respect for the Hindu religion and gods, but I feel as though you are making a REALLY big stretch. As I posted above, Alif-Laam-Meem is a summary of the proceeding Sura and mean Cow/Strength - Knowledge - Water/Uterus. I provided textual evidence to back this up, and I feel like you are making random connections. According to Islam: Muhammad is Rasulullah and 'Isa is Ruhullah. Mahdi is not mentioned in any verse of the Quran nor any Hadith from Bukhari and Muslim. It is a Shia fabrication with ample evidence against it. Please research some more on this subject before making huge connections like this.

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  4. This comment has been removed by the author.

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  5. Muhammad starts with a Meem, not Alif. Isa starts with an 'Ayn not Lam. So your whole argument is gone right at the start. This has nothing to do with Hinduism. It's basic Semitic phonology. I don't understand why everyone tries to blow this out of proportion!

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    Replies
    1. No I don't agree with any of these claims. There is no prophecy of a Mahamati Prannath in these letters. It's simply Semitic phonology. Although many splinter groups do things like you and make connections where they simply do not exist, the Nation of Islam, the Bahaites, for example. Some one wants a new prophet every few years, it's understandable. But from the Quranic standpoint (and Christian since you point them out) Prophecy has ended.

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  6. Ali you have done wonderful work
    Tariq: tm8016@hotmail.com

    ReplyDelete