Discovering ‘Egypt’. What is ‘MISR’ in Qur’an?


By Silver Lining

In Quran, the word ‘misr’ is not the country named ‘Egypt.’ As per my humble understanding, ‘misr’ is used in Quran as to ‘CHANGE particular position to good or bad’. Let’s ponder the use of ‘misr’ in verses of Qur’an.
1. ‘MISR’ as changing to good position from bad:
• Qur’an 12:99-100 (indicates MISR as changing to good/better position)
12:99 Then, when they entered upon Yusuf, he took his parents to him and he said, “Enter MISR, God willing, in security.” 12:100 He RAISED HIS PARENTS ON THE THRONE, and …………”
• Qur’an 12: 20-21 (indicates MISR as changing to good/better position)
“(12:20) And they (wayfarers) sold him (Yusuf) for a paltry price, for a few silver-coins, and they had not much interest in him. (12:21) And the one who bought him of/from ‘MISR’ said to his wife, .Make his stay graceful. He may be useful for us……..”
• Qur’an 10:87 “And We revealed to Musa and his brother: Have houses for your people in MISR, and make your houses worship oriented, and establish Salah, and give good tidings to the believers.”
Please note: good tidings to the dwellers of HOUSE which is in MISR. Thus, House in MISR changes their position into good.
2. ‘MISR’ as changing to a worse position from good:
• Qur’an 43:51-54: Here Firaun was ‘Changing’ the belief of his community towards Firaun separating them from Musa. “Am I not the ‘Mulku’ (authority) of ‘Misr’ (better Change)?” Qur’an 43:51 please note: this is a false claim from Firaun.
• Qur’an 2:61 (MISR indicates changing to worse position)
“And when you said, “O Musa! We can never endure one (kind of) food. So pray to your Lord to bring forth for us out of what the earth grows, its herbs, its cucumbers, its garlic, its lentils, and its onions.” He said, “Would you exchange that which is better for that which is inferior? Go down to ‘MISR’ and indeed you will have what you have asked for.” And humiliation and misery were struck upon them and they drew on themselves the wrath of Allah…..”
Concluding remark: the word ‘MISR’ in Quran means ‘CHANGE particular position to good or bad’. If any honourable reader disagree with this remark, then please mention what do you think is ‘misr’ and provide your evidence in support of your view. We all are learner.
Traditional translations translated ‘misr’ as ‘Egypt’ probably following the false dogma of biblical theory. We know ‘Allahus Samad” and Allah commanded us to depend on HIM only. There is no verse to which says ‘Misr’ in Quran indicates a golf country named ‘Egypt’. My understanding may be wrong, however I’m always ready to change if this may prove to be incorrect.

If ‘Misr’ is a name of place then there is several contradiction:
Foraun is the authority of Egypt who misguides people (43:51-54) but contrary to this fact Allah commanded Musa to build House (10:87) of worship in Egypt!
Again, Musa commanded his com
munity to go down Egypt (2:61) to get inferior foods! But Yusuf 12:100 takes his parents to Egypt to raise on the throne!
Plenty of ODDS arises if ‘MISR’ would be name of a place called ‘Egypt.’ Egypt is bad because of Firaun and inferior food but good for worship and living!!!- that’s impossible to be true.

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Is the pursuit of all knowledge ibadah?


by Md Nasiruddin.

The concept of knowledge, ilm, which is a value when it is pursued within an Islamic framework, is one of the most written-about and discussed concepts of Islam.’ There are more than 1,200 definitions of ilm, and almost all Muslim classical authors from al-Kindi (d.873), al-Farabi (d. 950) and alBiruni (d.1048) to ibn Khaldun (d.1406) have produced major classifications of knowledge.

In general, ilm is divided into two categories: revealed knowledge, which provides the ethical and moral framework, and non-revealed, the pursuit of which is an obligation under the dictates of ibadah. Nonrevealed knowledge is further sub-divided into two categories: fard-ayan, such as ethics and morality, which is essential for individuals to survive, and fard kifayah which is necessary for the survival of the whole community. The pursuit of knowledge for the benefit of the individual or the community is ibadah. The notions of science for science’s sake and science as a means to an end are rejected.
– Ziauddin Sardar,
Islamic and Western Approaches To Science, pp.7