|
|
|
| Zitat: |
Hallo, lieber Sakon,
Zitat:
In der Bibel gibt es auch viele Zahlencodes.
Ich denke das ist eher Zahlensymbolik, die du meinst.
Zahlencodes wie sie der Koran aufweist wären in der Bibel eher nicht möglich, da im Grunde nie genau sicher ist, was der Originaltext ist. Wir bräuchten dazu die Originaltexte.
Ich bin auch Christin, setzte mich aber auch mit den Koran auseinander und habe mich schon viel mit dem Code 19 beschäftigt. Ich muss sagen der Code 19 ist schon sehr überzeigend.
Zitat:
Und im Koran kann man noch andere Zahlen einsetzen, nicht nur die 19.
Wo ist das Wunder.
Hast du es schon mal versucht? Das wäre eher schwierig
Lieber Sakon, es ist ja auch kein "Konkurrenzkampf" zwischen Bibel und Koran. Wenn man sich mit beiden beschäftigt, können sich sogar ganz neue Erkenntnisse auftun. Du kannst ja auch sehr viele Gemeinsamkeiten zwischen den beiden Schriften finden. |
Hallo liebe Kiki,
nein, der 19er Code ist stark übertrieben.
Ich könnte dasselbe mit anderen Zahlen machen.
Übrigens gibt es keine Stelle im Koran wo irgendetwas mit der 19 steht!
z.B schauen sie sich mal das an ->
(leider in Englisch)
| Zitat: |
This modern attempt to find a second witness is found in the monograph by Rashad Khalifa, Ph.D entitled "Computer manifested Miracles in the Holy Qur'an". In his introduction he admits very openly to this need for two witnesses with the following words,
"Throughout the times, the Almighty God has sent a succession of messengers who guided the humankind and delivered the scripture. These messengers were invariably supported by divine miracles which proved to the believers that they were indeed sent by God. Thus, Moses (peace be upon him) went to Pharaoh supported by such miracles as turning his staff into a serpent. Jesus ... was supported by such miracles as reviving the dead and healing the hopelessly blind."
Dr. Khalifa goes on to point out that these miracles were limited by time and place in the sense that only those present could see them. He believes that he has found a different type of confirming miracle for the Qur'an. It is a miracle revealing itself today by numerology which can be demonstrated only now in our time by the computer. He writes,
"The key to Muhammad's perpetual miracle is found in the very first verse of the Qur'an, `IN THE NAME OF GOD, MOST GRACIOUS, MOST MERCIFUL = BiSM ALLaH, AL-RaHMaN, AL-RaHIM'...
"When we count the (capital) letters that make up the first Quranic verse, we find them 19. This is of course a physical fact. And, it was discovered that each word in this verse is mentioned throughout the Qur'an a number of times which is consistently a multiple of 19. The first word `ISM' is found...19 times; the second word, `ALLaH is mentioned 2,698 times, a multiple of 19 (19 X 142); the third word, `AL-RaHMaN ' is found in the Qur'an 57 times, (19 X 3); and the last word, `AL-RaHIM' is mentioned in the whole Qur'an 114 times, 6 multiples of 19."
Dr. Khalifa then claims, "This computerized study of God's final message deals with strictly physical facts; no guesswork, human interpretation, or conjecture is involved"; in other words, no basic assumptions along the way. He has many other numerical examples in his work, but we shall take time to look at only this one in detail.
In spite of Dr. Khalifa's claim that no human conjecture is involved, there is a basic assumption in the very first statement claiming that this phrase from the Qur'an has 19 letters. When we rewrite the English transcription of the Arabic, eliminating the vowels which aren't written, but only understood, the phrase looks like this: "BSM ALLH ALRHMN ALRHIM", which counts out to 19 letters. However, there is a little mark in Arabic grammar called a "shadda" which means that the letter underneath the mark is doubled. "ALLaH" or "ALLH" has a "shadda" on the second "L", and could (should?) be written "ALLLH" which would then make 20 letters.
In his presentation Dr. Khalifa has not explained how he made his decision to exclude the doubling of the letter; nor, for that matter, how he decided to omit the unwritten vowels.
The next problem concerns the word "BISM". This is a word which is really two words contracted together - the preposition "Bi" which in this case is translated as "in"; and the word "ISM" or "name".
When we look up the word "ISM" in the Arabic Concordance which Dr. Khalifa has recommended, called Index to the words of the Glorious Qur'an, by Abdul-Baqi, what a surprise to find the following information:
"BiSM" the word which is written in the first verse of the Qur'an, and which we are supposed to be studying, occurs only three times in Suras 1:1, 11:41, and 27:30.
"ISM" the unconnected noun does occur "nineteen times".
But, there is also a third listing. "ISMuHu" meaning "his name", and written as one word in Arabic, occurs five times.
Clearly 3 + 19 + 5 = 27 and does not divide by 19.
We have then, further basic assumptions in front of us for which Dr. Khalifa has given no reason. On what basis did he ignore the three times where the word BiSM is mentioned, the very word about which he is writing? On what basis did he count only the separated form "ISM" standing by itself, and eliminate the noun connected to its following pronoun as in "ISMuHu"?
Is there a reason to be found in the meaning of the words? Perhaps Dr. Khalifa decided to count only those verses which speak of God for example But when we look at the following two verses we find that this is not the case. The Sura of the Table (Al-Ma'ida) 5:5 reads,
"...but pronounce God's name (ISM ALLaH) over it..."
and the Sura of the Heifer (Al-Baqara) 2:114 reads,
"And who is more unjust than he who forbids in places for the worship of God, that His name (ISMuHu) should be pronounced?"
In the English translation, as in the Arabic, there is no difference between these words except that "God's name" is used as a direct object and "His name" as the subject. The maker of the concordance arbitrarily listed them separately on the basis of their written expression.
Furthermore, on what basis should the 12 occurrences of the plural of the noun be excluded? - especially in the following usage from the Sura of the Heights (Al-A`raf) 7:180 which reads,
"The most beautiful names belong to God..."
The only apparent reason is that if all the usages - singular and plural - had been counted, the total would be 39 and not divisible by 19.
Examination of the way ALLAH is used again reveals a contraction. When the preposition "Li" meaning "to" is used in the phrase "to God", it is contracted with the following noun and they are written together as "LiLaH", or "LiLLah" with the "shadda". (See Sura 2:22 as an example.) Grammatically, this corresponds exactly to "BiSM" as discussed above. However, this time the contracted form "LiLaH" has been included in the 2698 usages which is a multiple of 19, a procedure which seems absolutely logical.
The contradiction is that "BiSM" and "LiLaH" have not been treated the same. If "LiLaH" is to be included so that the total will divide by 19, then "BiSM" must be included and in that case the total won't divide by 19.
In the case of AL-RaHMaN there are no complications. It occurs only 57 times or (19 X 3) as the author has stated.
Finally we come to the word AL-RaHIM. Dr. Khalifa says that it occurs (6 X 19) or 114 times, but according to Abdul-Baqi's concordance it occurs only 34 times in the exact form with the definite article. It occurs another 81 times without the definite article for a total of 115 times, plus one time in the plural which would make 116. Obviously neither 115 or 116 are divisible by 19.
Dr. Khalifa's findings are quoted with approval by many people. Dr. Bèchir Torki devoted more than four pages to a summary of this study. Yet the following four basic assumptions have been made without any explanation.
Dr. Khalifa has made a decision to ignore both the doubling of the "L" in "ALLaH" and the unwritten vowels.
He has decided to omit "BiSM" from his study of "ISM" although "LiLaH" is included in the count of the word "ALLaH".
He has decided to omit "ISMuHu" from his count even though grammatically it is exactly equal to "ISM".
He has decided to omit the plural usage of "ISM" and "AL-RaHIM".
In addition his count for "AL-RaHIM" seems to be in error.
If his findings are to be a second witness, an attesting miracle to the Qur'an, then Dr. Khalifa's reasoning must be clear to all. Perhaps in the future, he will show how he arrived at these decisions, but until that is done Dr. Khalifa has not proved his case.
CONCLUSION
We have examined all the evidence which we could find in the Qur'an concerning miracles and prophecy. Now each reader will have to make his own evaluation and decide whether the second witness is there and satisfactory.
In the next chapter we shall examine some of the Torah-Old Testament prophecies concerning Jesus the Messiah, and see whether God has provided a second witness for his ministry by fulfilling them. |
|
|
|
