Meaning of "maSJD" (theoretically)

[Timur]

Peace all.

I am pondering about the meaning of the noun "maSJD" derived from the root "SJD". The meaning of "SJD" is well discussed in brother Wakas' article: http://www.mypercept.co.uk/articles/meaning-of-SuJuD-from-Quran.html

In his next article about the meaning of "maSJD" he summarizes:

In Part 1 of this comprehensive study on SuJuD it was shown that the most suitable meanings for SuJuD were "to submit, honour or pay respect", which may be better rendered as "to give acknowledgement/recognition (in a subservient/submissive manner)" as the core meaning.

Here is the link to the article about "maSJD": http://www.mypercept.co.uk/articles/meaning-masjid-quran.html

Brother Wakas states:

The literal meaning of "maSJD" is roughly "implemented SJD", but the form/manner in which this implementation takes is open to interpretation. By far, the most common interpretation is "place of SJD" e.g. Mosque, but some others include: act of SJD, institute of SJD, time of SJD. Perhaps the most well-known theoretical meanings of this Arabic word form would be place/time of SJD.

I would like to know more about the construction of the word "maSJD". Can someone give me examples of other words that are constructed the same way? Does the prefix "ma" always denote a place like some people claim or are there different examples? Unfortunately Wakas doesn't go into detail in his article. Maybe he or anyone else can explain what he says here:

The literal meaning of "maSJD" is roughly "implemented SJD", but the form/manner in which this implementation takes is open to interpretation.

This would help me a lot.

[Timur]

Okay, I found something in Wakas third article: http://mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html

Interestingly, it has been noted that according to traditional grammarians themselves the word form "masjid" does NOT conform to their own rules of morphology when determining a 'noun of place' (e.g. mosque), so they treat "masjid" as an exception to their rules. In other words, according to their own linguistic rules if it meant a 'noun of place' the form should more correctly be "masjad" (i.e. with a fatha on the second root consonant Jiim). For example, the noun of place/location for RaQaDa (same form as SaJaDa) is maRQaD not maRQiD, for NaKaBa is maNKaB not maNKiB. However, that does mean the form "masjid" cannot be a 'noun of place', it theoretically can, as the grammarians also list other exceptions to their rule which are used in AQ and they do seem to indicate time/place (and perhaps concept).

An explanation of this is given below:

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So, the form "maf3al" is known as a "noun of time and place" (T&P), indicating when and/or where the verb occurs.

Example:
dakhala = he entered
madkhal = the time and/or place of entering

The noun of time and place can either be of the patterns "maf3al" or "maf3il" depending of the middle vowel of the present tense verb. If the middle vowel is a kasra, the noun of T&P is "maf3il". If the middle vowel is fatha or dhamma, the noun of T&P is "maf3al"

Example:
yajlis = he sits ; therefore, the noun of T&P is "majlis"
yadkhul = he enters ; therefore, the noun of T&P is "madkhal"
yashrab = he drinks ; therefore, the noun of T&P is "mashrab"

There are 12 exceptions to the rules stated above, listed by grammarians, e.g. in 'A Grammar of the Arabic Language' by W. Wright,  and they are:
(the specific word forms in red do not appear in Quran to my knowledge)

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.

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Other examples of word form "maf3il" in AQ include: "majalis", "mantiq", "mawazin", "mawatin", "mawadi3". There may be others. If the reader knows of any, please let me know. Their usage seems to indicate this form can indicate time/place/concept. Please read all occurrences.

The only forms that I came across of "maf3al" in AQ were "marqad", "mankab", "mash3ar", "mashrab" and "majma'a" and all seem to denote place. There may be others. If the reader knows of any, please let me know. Please read all occurrences.

To conclude, the word form "ma3fil" (same as "masjid") can indicate a noun of time/place (and perhaps concept). This is well established and accepted. Thus, to state "masjid" may mean a noun of time should not be seen as unusual.

I will have to study the occurences of those word forms in the reading in detail. Nevertheless I would appreciate further opinions.

Peace.

[357]

Peace all.

I am pondering about the meaning of the noun "maSJD" derived from the root "SJD". The meaning of "SJD" is well discussed in brother Wakas' article: http://www.mypercept.co.uk/articles/meaning-of-SuJuD-from-Quran.html

In his next article about the meaning of "maSJD" he summarizes:
Here is the link to the article about "maSJD": http://www.mypercept.co.uk/articles/meaning-masjid-quran.html

Brother Wakas states:
I would like to know more about the construction of the word "maSJD". Can someone give me examples of other words that are constructed the same way? Does the prefix "ma" always denote a place like some people claim or are there different examples? Unfortunately Wakas doesn't go into detail in his article. Maybe he or anyone else can explain what he says here:
This would help me a lot.

Don't laugh, right!

how about?

Masjid:
doing/everyday affair/ engagement/ task.

[Israfeel]

Masjid means place of prostration (sajdah)

[357]

Masjid means place of prostration (sajdah)

Nothing of that sought!

Al Msjid Al haram.

forbidden tasks/affairs

How do people become witnesses over the nations, as the ayah is saying?

be witnesses to - injustice/ forbidden goings on/ what is forbidden.

2:143
   Thus, have We made of you a Community justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We made the Qibla to which thou are used, but to test those who would follow the Messenger from those who would turn on their heels (in faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful.

2:144
   We see the turning of thy self to the highest ideals: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy self to the forbidden goings on: Wherever ye are, turn your self in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.

[Wakas]

peace,

I will have to study the occurences of those word forms in the reading in detail. Nevertheless I would appreciate further opinions.

Let us know what you discover.