Author Topic: New article: What is the meaning of "al masjid al haram"?  (Read 43389 times)

Mazhar

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #110 on: November 10, 2012, 07:44:56 AM »
Quote
22:25 Surely, those who have rejected/concealed and hinder from the path of God and the inviolable time of acknowledgement which We made for mankind, equal are the devotee/attached/resident in it and the bedouin/visitor/traveller, and whoever intends/wishes in it deviation (or) wrongdoing, We will make him taste from painful retribution.

Hinder is always from something specific. "Path of Gad" is something definite. Hindering "invoilable time of acknowledgement" seems philospical. "Resident in invoilable time of acknowledgement" is all the more mysterious phenomenon.

Wakas

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #111 on: November 10, 2012, 08:07:37 AM »
Hinder is always from something specific. "Path of Gad" is something definite. Hindering "invoilable time of acknowledgement" seems philospical. "Resident in invoilable time of acknowledgement" is all the more mysterious phenomenon.

Already explained in my previous post to you. In any case, if these are the best objections you have, fair enough.

As a side note, with regards to resident/devotee, for consideration, also see 2:196 use of "present/at-hand/haadiri". I have added this to my article.

Perhaps you'd also like to try answering some of the issues/questions I raise about other understandings, e.g. the ones applicable to your understanding. It seems there is silence on this aspect of my article.
All information in my posts is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek knowledge and verify: 17:36, 20:114, 35:28, 49:6, 58:11. My articles

www.studyQuran.org

Mazhar

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #112 on: November 10, 2012, 08:57:14 AM »
Already explained in my previous post to you. In any case, if these are the best objections you have, fair enough.

As a side note, with regards to resident/devotee, for consideration, also see 2:196 use of "present/at-hand/haadiri". I have added this to my article.

Perhaps you'd also like to try answering some of the issues/questions I raise about other understandings, e.g. the ones applicable to your understanding. It seems there is silence on this aspect of my article.

Peace,

I had ealrier also requested:

Quote
Others I did not notice. Kindly give reference, so that I might check why I wrote what you did not say. Shall be obliged.

noshirk

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #113 on: November 16, 2012, 06:58:54 AM »
Salaam Brother Ayman

I am little frustrated since it is very difficult for me to participate in such a technical subject in the english language.

However, i have to say that i am more agree with the ayman of past years than with the current Ayman.

I still consider that Sujud is hearing with the intention of obeing. We are in sujud when we hear respectfully and we still also in sujud when applying what we have heard (in usual languages i know, hearing can be extended to the act of applying what we heard). Sujud fits perfectly with meaning of Quran (a lecture  to hear and then to apply). Sun and planets are in Sujud when they follow physical laws imposed by Gods.
Yusabbihou is , i think, a kind of Sujud appyable only to the part were we are applyng orders (after the action of having heard them). Yusabbihou is derived from word that means swimming and clearly means action.

SEJD is to be opposed to SAMAA ( سمع ) which means hearing without intention of obeing. Samaa i applied many times in quran to unbelivers. SAMAA versus SEJD worth studying while noticing that Quran never says "Hear and obey" since there is the Word Sejd for that While سمع and أطيعوا are used many times separately.

So, Masjid for me still means any "place" where sujud can occurs. I agree with the idea that Masjid can also be applied to a website.

Masjid el Haram is the act of hearing laws of God and can be applied to the place where this can occurs. It is like parliament wich derive from parabolare wich means speaking.
However, Bayt el Haram points more precisely to a location. Abraham built the first bayt wich clearly means that there can be other Bayts.

I am still agree with the old ayman about the fact that Qiblah means way/direction in an allegorical point of view, not in a geographical meaning. Change in Qibla (2-143) means simply the arrival of the last version of "path of God" as teached by quran. In 2-144, after the qibla change, Muhammad was given the task (qibla to follow) to teach the religion in the masjid of Haram. In 2-144, I think that Muhammad was shifting his face towards the heaven, After the Qibla change, asking "Please God, What have I to do now ? what is my task now?".
The order given to followers to turn their face to masjid is also allegorical and means follows orders of God and go to hear his orders where ever we are, as much as possible, to any place were they are teached. Since God is every where, i can't imagine that it is order to face "Mekka" during Salat. Nowhere, Masjid Haram is linked to Salat. I didn't found even a single verse that link a Masjid To the act of salat. Salat means for me connecting to God for leaning (as Old Ayman said), through reading, remembering, thinking and meditating

I still agree with old Ayman to say that Hajj means debate. Hajj is giving arguments and defending islam in any place where people come to hear about islam. Nass (all type of people) and not only believers are invited to Hajj. Ashor Haram and Bayt Haram are juste time and geographical coordinates of Greats meetings for SEJD EL HARAM. These feasts celebrating Words of God (where Hojjajs give Hojajs to Nass) can occurs at many places at the same time.
Please note that it is important that war is not allowed during Hajj since it is important that unbelievers feel secure if they come only to d?bate.


Peace
noshirk=trying to never mix teachings of The unique Rabb with other teachings, and specially any kind of clerical teachings.

Wakas

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #114 on: November 20, 2012, 08:06:10 AM »
salaam noshirk,

Whilst I appreciate your input on the thread, you have shared a particular understanding but made no attempt to answer some of the key questions/issues I bring up in the article which impact such an understanding. Similar to bro Ayman.


I will admit understanding 'al masjid al haram' seems more intricate than many other subjects in Quran, so time and careful study is needed to digest such a subject, however, determining its meaning will be much easier if people actually bring forth evidence and answers (for whatever view they have).

All information in my posts is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek knowledge and verify: 17:36, 20:114, 35:28, 49:6, 58:11. My articles

www.studyQuran.org

noshirk

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #115 on: December 01, 2012, 10:57:04 AM »
Salaam Brother Wakas.

we can't agree on meaning of Majid Haram if we are not agree on meaning of Sejd.

we both agree however to reject the classical meaning of Sejd as prosternate.


in your article for Sejd you mentionned
Quote
Siin-Jiim-Dal = lowly, humble, submissive, worship, adore, prostrate, make obeisance, lower/bend oneself down towards the ground, lower the head, to salute/honour/magnify, to pay respect, to stand up, to look continuedly and tranquily.

We have to be aware that project root list try to derive meaning from their understanding of quran.

Arabic dictionnaries give another meaning for SEJD
Quote

سَجَدَ (القاموس المحيط)
وأسْجَدَ: طَأْطَأَ رَأسَهُ، وانْحَنَى، وأدامَ النَّظَرَ في إمْراضِ أجْفانٍ.


Quote

سجد (مقاييس اللغة)

السين والجيم والدال أصلٌ واحدٌ مطّرد يدلّ على تطامُن وذلّ. يقال سجد، إذا تطَامَنَ.
وكلُّ ما ذلَّ فقد سجد. قال أبو عمرو: أسْجَدَ الرَّجُل، إذا طأطأَ رأسَهُ وانحنى. قال حُميد:
فُضُولَ أزِمّتِها أسْجَدَتْ    سُجودَ النَّصارى لأربابِها

وقال أبو عبيدة مثلَه، وقال: أنشدَني أعرابيٌّ أسديّ : يعني البعيرَ إذا طأطأَ رأسه.
وأما قولهم: أسجَدَ إِسجاداً، إذا أدام النَّظر،فهذا صحيحٌ، إلاَّ أن القياسَ يقتضي ذلك في خَفض، ولا يكون *النّظرَ الشّاخصَ ولا الشزْر. يدلُّ على ذلك قولُهُ:
 وإِسجادَ عينيكِ الصَّيُودَينِ رابحُ



So Sejd would be pay long attention, studiyng, moving head slowly up and down for agreement and obedience.
We all agree that it is an attitude we should have towards words of GOD.
if Sejd is not word for that then what is the word for that in quran ?
Where it is told to us to pay attention to meaning of words God and to study them carefully in order to distinsguish the true path ?

Traces of true Sejd are still visible nowadays even if sujjad no more use their brain.
Jews are still doing that with exaggeration. Muslims have similar head mouvement when simulating understanding words of God while reading Quran. 
But it is not the mouvement of the head that is important in Sejd.


Peace
noshirk=trying to never mix teachings of The unique Rabb with other teachings, and specially any kind of clerical teachings.

ayman

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #116 on: January 14, 2013, 09:39:12 PM »
Peace brother Wakas,

Sorry for the delayed reply. Things have been extremely busy but I was thinking about this.

I have come to the conclusion than none of the words of the form "MaF3iL" like "MaSJiD", etc. inherently imply time.

I already gave you the example of the word ?MaNTiQ?, which clearly has nothing to do with time but describes the concept of a ?system? of communication.

وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ


Even words sometimes viewed as indicating time such as "MaShRiQ" and ?MaGhRiB? do not imply time but imply a dominion or direction.

وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ

سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ

وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِن كُنتُمْ تَعْقِلُونَ

رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا


Plural:

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ

وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرَآئِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ


Notice here in particular that the same idea in the passage above of inheriting ?MaShARiQ? and ?MaGhARiB? is used to denote that the descendants of Israel inherited gardens and treasures and an honorable status. So again a concept talking about much more than merely a physical place but a place encompassing everything even non-physical things such as ?status? included.

فَأَخْرَجْنَاهُم مِّن جَنَّاتٍ وَعُيُونٍ
وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
كَذَلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ


Dual:

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

حَتَّى إِذَا جَاءنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ


The dual is interesting because I asked myself what ?two easts? could the passage be talking about that signify the maximum distance? Could it be the winter sunrise and the summer sunrise? Interestingly, the Earth has an elliptical orbit and the widest diameter (longest distance) is approximately those two points, winter sunrise and summer sunrise. So this could be related to the entire system that results in the seasons and the way the earth orbits the sun.



At this stage, I would venture to say that NONE of the examples that you gave here inherently imply time by themselves:

1. majzir = the T/P of slaughtering
2. masjid = the T/P of prostration
3. masqi6 = the T/P of falling
4. maskin = the T/P of habitation (certainly a system to rest, the institution of marriage is described in this term).
5. mashriq = the T/P of the sun rise (No sun inherit in the meaning but it talks about the dominion of East)
6. ma6li3 (مطلع) = the T/P of ascent
7. maghrib = the T/P of the sun set (I don?t know from where you got the sun)
8. mafriq = the T/P of division
9. marfiq = the T/P of resting one's self
10. manbit = the T/P of a plant's growth
11. mankhir = the T/P of the breath passing through the nose (commonly, the nostrils)
12. mansik = the T/P of sacrifice

Sure, when they are associated with a timing device such as ?sun? they can imply time. However, this is because of the sun being a timing device. It is like saying ?rise? and ?sun-rise?. The word ?rise? doesn?t imply time but ?sun-rise? implies time because of the sun.

So in conclusion, the word ?masjid? doesn?t imply time at all but like other words of this form imply a whole system/institution.

Peace,

Ayman

herbman

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #117 on: January 15, 2013, 07:03:31 AM »
Salam and Peace to all readers,

Ayman,

I asked the question once to a relative (whom maybe asked a scholar) and his answer is quiet interesting:

The question was:

why in The Great Reading we find: The lord of the east and the west, then The Lord of the 2 easts and the 2 wests, then another verse with The Lord of the easts (plural) and wests (plural)!

for example in:
2:115
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
To Allah belongs the East and the West; whithersoever ye turn, there is Allah's countenance. For Allah is All-Embarcing All-Knowing.

55:17
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
(He is) Lord of the two Easts and Lord of the two Wests:

70:40
فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ
Now I do call to witness the Lord of the Easts and the Wests that We can certainly....

The answer was:
in singular it just mean east and west
in dual, the correct meaning is the 2 objects in the east and the 2 objects in the west e.g. the sun and the moon
in plural, I guess it was the objects in plural! (don't really remember)

Peace

Wakas

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #118 on: January 16, 2013, 09:38:47 AM »
peace brother Ayman,

Thanks for the reply.

The following is a quote from the article: http://mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html

Quote
1. majzir = the T/P of slaughtering
2. masjid = the T/P of prostration
3. masqi6 = the T/P of falling
4. maskin = the T/P of habitation
5. mashriq = the T/P of the sun rise
6. ma6li3 (مطلع) = the T/P of ascent
7. maghrib = the T/P of the sun set
8. mafriq = the T/P of division
9. marfiq = the T/P of resting one's self
10. manbit = the T/P of a plant's growth
11. mankhir = the T/P of the breath passing through the nose (commonly, the nostrils)
12. mansik = the T/P of sacrifice
 
All the above 12 take a dhamma on the present tense verb, but, in violation of the rules, they take a kasra for the noun of T&P instead of a fatha.
 
However, the regular forms are also said to occur, that is, majzar, masjad, masqa6, maskan, etc.

#####

Other examples of word form "maf3il" in AQ include: "majalis", "mantiq", "mawazin", "mawatin", "mawadi3".

You said:
"At this stage, I would venture to say that NONE of the examples that you gave here inherently imply time by themselves:"
and
"So in conclusion, the word ?masjid? doesn?t imply time at all but like other words of this form imply a whole system/institution."

Firstly, as stated by yourself, the form "ma3fil" (same as masjid) can theoretically indicate time.

Further, on this forum, you said:
"Those nouns that take the "kasrah" on the second letter are the exception and not the general rule. Why include "masjid" in those exceptions? Also, if you look more closely you will see that those exceptions matli`, maghrib, and mashriq are not strictly names of location but are also used to denote the time of an event so this would explain the exception."

Now it seems you have changed your mind, which is fine. But what I want to point out is you did not change your mind because you discovered an irrefutable piece of evidence etc, it seems more of a preference on your part. That is why you likely used words such as "At this stage, I would venture to say...".

Quote from: Ayman
...winter sunrise and summer sunrise. So this could be related to the entire system that results in the seasons and the way the earth orbits the sun.

As we can see, you are referring to different times of sunrise, which theoretically fits the indication of time for this form. You simply have a preference for it denoting system here, which is fine.


Secondly, if we look to The Quran for examples of this form, we see that the indication of time can fit perfectly in the occurrences of "ma6li3", "mansik", "majalis" and "mawatin". Now, I am not saying I have shown they can only indicate time in these occurrences, but I am saying that they theoretically could. If you have evidence showing that they cannot, please bring it forth.


So, what I am highlighting with this post is that you think it better denotes "system/institution", based on a preference, NOT on solid evidence.
Thus, rather than discussing preferences, I'd much prefer to discuss more solid evidence, then weigh it up.

That is why I asked you to answer the issues I brought up in the article about your "institution" understanding. Thus far, you have avoided answering them, multiple times.

In case you have forgotten, see my Qs here:

peace brother Ayman,

Thanks for the feedback. And also thanks for your help when it was called upon during the writing of this article. As always, I appreciate it.

It's nice to actually discuss the contents of the article in the thread I created for it, so let's begin...

Firstly, you only cover some of the points I raise, but having said that the points I raise about understandings other than "time" (e.g. institution") are scattered throughout the article, so its not ideal but I will try and list them here so its easier for yourself to review:

1) The point you make about 22:25 is NOT actually the problem I highlight. Quote from article:
"In terms of 'act/institution of SJD' the terms "akifu/devotee/resident" and "baadi/bedouin/visitor" would require explanation."
If my memory serves me correctly, the only explanation for this was by bro Tanveer (whom I think you agreed with) and that was "baadi" means "one who left to find clarity". I was not convinced at the time by this, and nor am I today. It fits rather poorly once cross-referenced.
If you have an explanation for the quote from the article, please let us know.

2) You said:
"So as you can see, 2:142-150, 22:25 and 6:151-153 can best be understood and can only be tied together by the inviolable insitution of obedience."
You try to link AMAH with the straight path and cite 6:151-153, and imply AMAH is equivalent to that or built upon those principles. Firstly this equating-link is ok at best and tenuous at worst. Secondly, your use of strong terms such as "...can only be tied together..." is unwarranted. Such tying together is not even necessary in the first place. AMAH and the straight path are mentioned separately in 22:25 and 2:217. Sure they may be related but certainly not equivalent.

There are more troublesome elements for your understanding, e.g. you do not explain the "change in qiblah", i.e. if the believers changed to this straight path you refer to, it implies they were not on this straight path prior to 2:142-150. Please explain.

It does not seem to fit the explanations given in 2:142-150 which are: "...so that not will be for the people against you debate, except those who wronged among them. So do not fear them, but fear Me and that I may complete My favour upon you and so that you may be guided." and "Wherever that you will be, God will bring you (all) together. God is on every thing Able/Powerful."


3) You said:
" This helps explain passages such as 9:19 and 9:28 where those who violated the first commandment shouldn't be the ones in authority telling people what is inviolable. "

Are you implying it is people who decide what is and is not inviolable, rather than God/Quran?
 
Further, it does not explain 9:19 or 9:28. Quote from article:
" 9:19 also seems to imply there is a tangible difference between "watering of those undertaking HaJJ and development of AMAH" and "one who believed in God and the Last Day and strived in the cause of God". This might present some issues with any understandings that try to equate AMAH with God's system in full, as striving in the cause of God would surely involve trying to develop AMAH, thus making them overlap/similar, IF it meant something like that."

Please explain.

Quote from article:
"This clearly implies the polytheists participated in AMAH previously, and "if you fear poverty" shows there is a potential monetary impact to this decision. These two issues require explanation for whatever meaning of AMAH is chosen."

Please explain.


4) You said:
"As for 2:196, it talks about those whose family are already present in the inviolable institution of obedience, i.e. are already implementing it. "

There is no "fee/in" in 2:196 prior to AMAH. But even if we let that slide, the above does not make sense within the context of 2:196. The context is clearly about those travelling to the designated location and what to do in various circumstances etc not whether they are in a government institution or not. How does one formally enter into such institution and thus be excluded from the requirements mentioned? Also, what is the reasoning behind such a setup?

5) what do you translate and understand "masjid" as?

6) Please explain, and ideally provide a translation of 17:1-7 according to your understanding. Further, please explain the vision in 17:60, and 48:27 with respect to your understanding.

7) The problems with holding the view that AMAH is all the time, not at a specific time is that: all the verses with AMAH seem to have specific contexts, in 2:196 are you implying they do this all the time, what makes the usage inviolable sometimes and sometimes not, why is AMAH always singular, and masjid singular as well as plural, why only the latter chapters, it would imply in 9:28 that the polytheists are somehow incapable and not allowed to change their belief system (i.e. believe in and accept the straight path) after this year of theirs, which makes little sense etc.


Not at all. The person being taken from A to B is the messenger of Quran, and since a human being's lifespan is finite, they will die at some point, thus "the farthest/remotest time of SJD" will likely be the last inviolable time-period they will experience before death. Interestingly, this is a good match with the traditions which say the prophet died shortly thereafter.


I strongly recommend re-reading the article, and insert your understanding into each verse to see if it works, bearing in mind what I have said above.

The understanding of AMAH as "the inviolable time of SJD" may be a novel one, but one that is, by far, the most coherent, logical and practical understanding in my view. Since it is novel, it will take some time to digest, which is understandable.

Personally, I tried to make yours and other understandings work, but I couldn't. They simply do not fit.
All information in my posts is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek knowledge and verify: 17:36, 20:114, 35:28, 49:6, 58:11. My articles

www.studyQuran.org

aabdul

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Re: New article: What is the meaning of "al masjid al haram"?
« Reply #119 on: January 18, 2013, 12:17:25 PM »
peace all,

After a long delay, I have finally completed the 3rd part in my study of sujud series:

What is the meaning of al masjid al haram according to The Quran?

Click: www.mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html

It is quite long and technical at times, but IF my findings are correct, then this would be a huge breakthrough in understanding of Quran. Take your time reading it.

As always, feedback welcome, especially corrections.

Dear brother, Assalamu alaikum,

It seems you have made extensive study on this topic.  I would like to introduce to you in brief what Allama Prawez wrote about the night Journey (his explanation of the root word SJD is omitted) in his famous work Lughat-ul-Quran (what is provided below is a rough translation only);

Just as Sajdah means not only to put your forehead on the ground but also to obey those godly laws, so Masjid is not just the place or building where Allah?s worship is done.  It means the center which is the symbol for establishing Allah?s laws on earth.  The Kaaba has been called masjidil haram in 28:27.  This is not because people perform sajda there, but because it is the center for Allah?s obedience. It is the center for the Muslim nation because of being muslimata alak (2:128).   That is the nation which bows before (or obeys) Allah. Since after Messenger?s migration to Medina from Mecca, Medina was to become the center of Allah?s system, therefore (regarding the night of migration) Medina has been called masjid al aqsa in the Quran which means the mosque of afar.   It is mentioned in the verse the purpose was ?to show him Our signs?.  Moosa has been mentioned in Surah Taha where he has been ordered to go towards the Pharaoh, there too it is said ?to show you big signs <min ayaathinal kubra (20:22).    This sign was Moosa?s success in the struggle against Pharoah.  This was also the sign which after the messenger?s migration from Mecca to Medina was to be manifested.  It represents the victory of the believers over the forces of falsehood or darkness.

I would like to ask whether you have considered this point of view (madina being masjid al aqsa) in your study?  I am curious to know your reason for confirming the traditional view of Jerusalem being masjid al aqsa.

Also I read the following in your study;

Quote
It is clear from 17:1 the reason given for taking His servant from A to B was to be shown some of God's signs/ayat. Hence a possible link to Moses in 17:2 with "and We gave Moses the decree/writ", however if so, this would make this the odd one out, as when AQ discusses revelation it does not use these terms nor describe anything similar. Unless a link and explanation can be found of course. Thus, if anything, 17:1 seems to imply some other kind of signs/ayat.

Can you make a comment on the above explanation from Parwez mentioning a possible link for "Signs"?    Or do you have any personal comments about any other possible signs?

I also provide below his interpretation of verse 17:1-2 from his Exposition of the Quran (I hope you may be aware, his translation is not word by word translation);

1) (The atmosphere in Makkah had become unbearable for the Jama?at-ul-Momineen and there was a little hope that the message of Islam would be accepted by those who had not only rejected it but planned to kill the Rasool.) Limitless glory to Allah who moved his devotee one night from the sacred mosque (of Makkah) to the farthest mosque (in Madina - where atmosphere was much more conducive) and its environs We had blessed. The purpose of the migration was that the promises made by Allah with him in Makkah should be fulfilled. Most certainly Allah is all Hearing and All-Seeing (20/23). (Therefore every decision of His is based on Knowledge and Wisdom.)

 (2) (Hijra is not a new phenomenon. It was part of the programme of almost all the Rusul. It played an especially prominent part in the case of Moses.) Moses was given the book for the guidance of the Bani-Isr?ael enjoining them not to take for guidance, any one but Allah.


http://www.tolueislam.org/Parwez/expo/expo_017.htm