New article: What is the meaning of "al masjid al haram"?
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Salamun alaiki, Ayisha
We noticed that the object of making the Allegiant servant tranvel towards the Highest Altitude Mosque was
The purpose of ascending him towards the Extreme Distant Altitude Mosque was that We might show him visually the biggest sign from the Miscellany of Our Demonstrative Signs-Physical realm.
The text of Qur'aan is succinct, expressed with brevity and clarity, with no wasted words. The object of Verb was elided since its inclusion would amount wasting a word. The prepositional phrase makes it evident for all those who know the basics of Arabic and follow the principles of translating a foregin text to some target language by respecting the mannerism and delicacies of original language.
However, Qur'aan leaves not the dropped words at the wish of reader and translators to put therein whatever he likes. All important drops find mention at others places that relate to important episodes. What was to be shown to him, he must have seen that on arrival at destination. What he saw
This is a certain fact that he-Muhammad did observe the Greatest Sign amongst the Physical Realm of his Sustainer Lord.
Verb Perfect; Third person; singular; masculine; Subject pronoun hidden which refers back to Muhammad Sal'lallaa'hoalaih'wa'salam, - Verbal noun. This Verb needs one Object. is its Object, which is the Greatest Sign amongst the Physical Realm of his Sustainer Lord. Though the learned Grammarians had convincingly taught us that the one Object of Verb is elided, Allah the Exalted has specifically mentioned it leaving no room for the conjecturer to spread stories about it.
These words comprise three phrases; a Prepositional Phrase and two Possessive Phrases. These phrases with First Person Sovereign Pronoun will be as in 171.
"Updates" sometime later, InshaAllah.
Allah doesn't waste words, but you do add them in. Muhammed is not mentioned in 53.18 either.
The physical realm also implies it's not up in the heavens all this took place.
peace
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..."so that We might make him see with eyes"...
The red highlight above is from me.
1st How do you interpret the following verses?
124,
125,
1236,
1243,
1244,
2nd The words altitude, ascend, night,... all can be used relative to the Earth, they are irrelevant when getting far from the planet Earth.
3rd The whole discussion seems to be of the realm of "MUTASHABIHAAT", but not of the "MUHKAMAAT", and according to the verse 37 the interpretation of it lies with GOD(SWT) alone. One can delve into these kin of discussions till the end of the world and no one can come to any certainty regarding their real meanings, except getting farther and farther away from the truth and creating more confusion.
37,
Peace,
Khalil -
Allah doesn't waste words, but you do add them in. Muhammed is not mentioned in 53.18 either.
Salamun alaiki,
You are not reading English text that you could see the subject of verb written seperately. The Subject, third person, singular masculine is inherent in the Arabic Verb.
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Salamun alaiki,
You are not reading English text that you could see the subject of verb written seperately. The Subject, third person, singular masculine is inherent in the Arabic Verb.
So how do you know the Subject, third person, singular masculine is Muhammed? You are assuming it is. peace
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So how do you know the Subject, third person, singular masculine is Muhammed? You are assuming it is. peace
Fine question. You will agree that in English a third person masculine pronoun refers to a man who is identified earlier. Same is in Arabic. Read the episode, in Arabic every word is connected and is not in isolation.
This is to confirm that Guiding Lord of you people did not become unmindful of his surroundings feeling bewildered or lost in the vastness. Moreover, nor he distracted.
Mind it that neither he is narrating this episode emanating in vacuum/ empty thoughts and wishful conjecture. -
Fine question. You will agree that in English a third person masculine pronoun refers to a man who is identified earlier. Same is in Arabic. Read the episode, in Arabic every word is connected and is not in isolation.
This is to confirm that Guiding Lord of you people did not become unmindful of his surroundings feeling bewildered or lost in the vastness. Moreover, nor he distracted.
Mind it that neither he is narrating this episode emanating in vacuum/ empty thoughts and wishful conjecture.I have double checked to see if we are talking about the same verse and we are. There is no 'Guiding Lord' and no Muhammed in there, again you are assuming.
And the only Guiding Lord is ALLAH! brickwall
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Fine question. You will agree that in English a third person masculine pronoun refers to a man who is identified earlier. Same is in Arabic. Read the episode, in Arabic every word is connected and is not in isolation.
This is to confirm that Guiding Lord of you people did not become unmindful of his surroundings feeling bewildered or lost in the vastness. Moreover, nor he distracted.
Mind it that neither he is narrating this episode emanating in vacuum/ empty thoughts and wishful conjecture.Salaam,
you are far away &
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I have double checked to see if we are talking about the same verse and we are. There is no 'Guiding Lord' and no Muhammed in there, again you are assuming.
And the only Guiding Lord is ALLAH! brickwall
Salamun alaiki,
You start striking your head even when you do not know the phrase referred to. You see a big word with the name of Muhammad sas and your brain cells get immediately heated up. I don't know why. "Sahibukum" is a Possessive Phrase. The first noun is definite having a person in it. And you do not know that this noun is Active Participle one who does a job. And Pronoun "Kum" includes you and me. However, it is your choice not to accept him your "Sahibu".
Look what Allah the Exalted says,
We guide with this Grand Qur'aan anyone from Our created ones whom We intend;
and beyond an iota of doubt, you the Messenger are certainly guiding them towards the Straight Path; -
Salamun alaiki,
You start striking your head even when you do not know the phrase referred to. You see a big word with the name of Muhammad sas and your brain cells get immediately heated up. I don't know why. "Sahibukum" is a Possessive Phrase. The first noun is definite having a person in it. And you do not know that this noun is Active Participle one who does a job. And Pronoun "Kum" includes you and me. However, it is your choice not to accept him your "Sahibu".
We guide with this Grand Qur'aan anyone from Our created ones whom We intend;
and beyond an iota of doubt, you the Messenger are certainly guiding them towards the Straight Path;Salaam,
You really see words which are not there, and I am not talking about the words in brackets
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Salaam,
You really see words which are not there, and I am not talking about the words in brackets
Salamun alaika,
You may have noticed that does not effect the translation. It is not even in English that one could consider it as part of translation or insertion of opinion within brackets.
with this Grand Qur'aan
Did you not see the prepositional phrase "bihi"? Pronoun referring back to AlKitabu--is it other than Qur'aan?
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Salamun alaika,
You may have noticed that does not effect the translation. It is not even in English that one could consider it as part of translation or insertion of opinion within brackets.
Salaam,
As I said I was not talking about what is in the brackets.
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Salamun alaiki,
You start striking your head even when you do not know the phrase referred to.
No, I strike my head when you add words that aren't there and MISlead a reader.You see a big word with the name of Muhammad sas and your brain cells get immediately heated up. I don't know why.
Don't patronize me Maz, I know what 'the big word means' and I know there is no NAME attached to it.
"Sahibukum" is a Possessive Phrase. The first noun is definite having a person in it. And you do not know that this noun is Active Participle one who does a job. And Pronoun "Kum" includes you and me.
Companion
However, it is your choice not to accept him your "Sahibu".
How can he be my companion, he's dead.Look what Allah the Exalted says,
We guide with this Grand Qur'aan anyone from Our created ones whom We intend;
and beyond an iota of doubt, you the Messenger are certainly guiding them towards the Straight Path;We guide with this Grand Qur'aan anyone from Our created ones whom We intend;
and beyond an iota of doubt, you the Messenger are certainly guiding them towards the Straight Path;Red is not there. Purple is not there.
It seems to me you are trying your best to choose 20 words which make no sense to describe the few words that other translators have used to make sense, and it also appears you are making the messenger Muhammed into something on par with Allah. The Quran guides, God guides, the messenger is only a messenger.
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We guide with this Grand Qur'aan anyone from Our created ones whom We intend;
and beyond an iota of doubt, you the Messenger are certainly guiding them towards the Straight Path;Red is not there. Purple is not there.
It seems to me you are trying your best to choose 20 words which make no sense to describe the few words that other translators have used to make sense, and it also appears you are making the messenger Muhammed into something on par with Allah. The Quran guides, God guides, the messenger is only a messenger.
Not your fault that you do not see coloured words in the Arabic text, since you read English translations and think that is Qur'aan while it is not.
Second person pronoun masculine indicates a specific identified person. "you" does not mean Ayisha or Mazhar.
You also do not know why Inna is brought in the beginning of a sentence. It is to emphasise that the predicate is true beyond an iota of doubt. You see in other translation "verily" and being English lady what difference you find in it and "beyond an iota of doubt"?
There is yet another particle "la" to place emphasis upon the absolute trutfullness of the predicate. -
The Quran guides, God guides, the messenger is only a messenger.
So you do not accept what Allah the Exalted says, but your own thoughts. Allah says He guides with the Qur'aan, and further says with all emphasis one can think of that His Messenger guides people on the path that leads straight to destination. The Role of Messenger seems irksome to many.
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Peace brother Wakas,
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.Thank you for your excellent efforts in presenting a fresh prespective. Hopefully, this will help in further scrutinizing all the alternative interpretations of AMAH.
I can see that you have listed "the inviolable institution of obedience/SJD" as one of the alternatives. You have also given some of your objections to this particular meaning. For example, you have given 2225. However, 2225 actually supports that AMAH is "the inviolable institution of obedience/SJD" by associating it with the path of the god.
2225 Surely, those who have rejected/concealed and hinder from the path of God and al masjid al haram 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.
Notice the same association in 2142 with the straigh path of the god
2142 The foolish from the people will say "What has turned them from the qiblah/focal-point which they were on it?" Say "To God is the east and the west, He guides whomever He wishes to a straight/establishing path."
From 2142-150, it can be seen that those who are guided to the straight path are turning their direction to the "the inviolable institution of obedience/SJD".
The straight path is tied to certain inviolable principles and naturally an inviolable insitution of obedience is built upon those principles
006.151
YUSUFALI Say "Come, I will rehearse what Allah hath (really) prohibited you from" Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law thus doth He command you, that ye may learn wisdom.
PICKTHAL Say Come, I will recite unto you that which your Lord hath made a sacred duty for you That ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath command you, in order that ye may discern.
SHAKIR Say Come I will recite what your Lord has forbidden to you-- (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty-- We provide for you and for them-- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.006.152
YUSUFALI And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the covenant of Allah thus doth He command you, that ye may remember.
PICKTHAL And approach not the wealth of the orphan save with that which is better, till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
SHAKIR And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice-- We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be (against) a relative, and fulfill Allah's covenant; this He has enjoined you with that you may be mindful;006.153
YUSUFALI Verily, this is My way, leading straight follow it follow not (other) paths they will scatter you about from His (great) path thus doth He command you. that ye may be righteous.
PICKTHAL And (He commandeth you, saying) This is My straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil).
SHAKIR And (know) that this is My path, the right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil).So as you can see, 2142-150, 2225 and 6151-153 can best be understood and can only be tied together by the inviolable insitution of obedience. The straight path and the principles in 6151-153 are inviolable all the time and not only during certain time as 'the inviolable time of SJD/acknowledgement' interpretation would imply. The people of the book knew about the inviolable commandments from their books as they know their own children.
The inviolable insitution of obedience is thus understood as an institution of authority like government is an institution of authority. This helps explain passages such as 919 and 928 where those who violated the first commandment shouldn't be the ones in authority telling people what is inviolable.
As for 2196, it talks about those whose family are already present in the inviolable insitution of obedience, i.e. are already implementing it.
As for 171, it actually creates a major problem for "the time' understanding since a few years later can hardly be called "the farthest/remotest time" no more than a Mosque a few hunderd Kilometers away can hardly be called "the farthest/remotest". In this case, I agree with Mazhar that 171 can only be understood properly in light of Chapter 53 (regardless of whether it is a physical or non-physical journey). Clearly, the beginnings of Chapter 17 and Chapter 53 are talking about the same event. I also agree with you that 177 refers back to AMAH, which is also entered in 4827. The entry in the inviolable insitution of obedience is like the entry in the obligation/DYN in Chapter 110. Note the same wording "FTH"/opening/breakthrough used in 4827 and Chapter 110.
Peace and best regards,
Ayman
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Quote from Mazhar on Yesterday at 031507 PM
You have answered yourself that "sahibu" does not mean companion since he is dead. Do you think Allah the Exalted did not know he is dead?He wasn't dead at the time of the message. ???
Does this invalidate the information incorporated in Qur'aan? Your grand father is dead. Is he no more your grandfather?