The Quranic KABA is an ankle/joint, not a pagan temple
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Peace.
I do not accept polytheist translators and interpreters of the Quran.
This includes polytheistic people such as edward lane, hans wehr, edip/layth, yusuf ali etc...
As far as I know I'm a Muslim I don't mix my beliefs with kafirs.
What makes you think I would accept these people, books etc...?
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Imho it does not mean ankle but
kaba
trouble, pain Per kabe borrowed from Ara595 is a recompense for the kaba/trouble/pain/grief done
Most likely this misunderstanding is caused by diacritic marks. I have no evidence for this though being the cause. All I know is this translation is the only one I find valid.
reference https//www.academia.edu/4847281/Arabic_Etymological_Dictionary
Peace
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Peace running like zebras
I'll study the link you sent me, thanks.
I'm not prepared to accept a new meaning of a word in which in 56 kabayni is ankle and 595/97 as being either trouble/pain and or cubic temple when from the same root, without any real morphing of the word.
Also from my understanding your agreeing that passages 594-97 is consistent in talking about hunting?
What trouble/pain is given to the wronged hunter as a recompense? Are you agreeing that cattle is the recompense but kabati in 595 is not the animals joints but the hunters trouble pain? You know when horse breeders rub and inspect the thighs/calfs/ankles of the horse? They make horse shoes to for the horses feet.
I'm only trying to understand clear consistent Quranic arabic.
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Peace Nonmushrik.
You said
I'm only trying to understand clear consistent Quranic arabic.
If you are still trying to understand clear consistent Qoran,why are you calling others - those who do not agree with your understanding- Kafirs?
Wait ,at least, until you have clear understanding, in case you regret your prejudgement?It is better to say, for now," Peace be upon you brothers and sisters" like Qoran advises .
GOD bless you .
Peace. -
Peace running like zebras
I'll study the link you sent me, thanks.
I'm not prepared to accept a new meaning of a word in which in 56 kabayni is ankle and 595/97 as being either trouble/pain and or cubic temple when from the same root, without any real morphing of the word.
Also from my understanding your agreeing that passages 594-97 is consistent in talking about hunting?
What trouble/pain is given to the wronged hunter as a recompense? Are you agreeing that cattle is the recompense but kabati in 595 is not the animals joints but the hunters trouble pain? You know when horse breeders rub and inspect the thighs/calfs/ankles of the horse? They make horse shoes to for the horses feet.
I'm only trying to understand clear consistent Quranic arabic.
What I find in etymological resources is this
ka?b
cube Per ka?b borrowed from Ara
ka?b
heel
kaba
trouble, pain Per kabe borrowed from Ara
ka?ba cube Hin kaba, Ind kaabah, Per ka?be borrowed from AraRelating this back to Quran
56 l-kabayni - genitive masculine dual noun
The noun being dual leaves no doubt what it is speaking about, next to its context it must mean ankles.
595
l-kabati - genitive feminine proper noun
This is not a dual noun making it next to the context unlikely to be speaking about ankles. It's definitely describing a hunting/butchering situation, the normal recompense for such a thing can only be measured by the grief done. The size of the animal is not relevant, besides ankles have never been a measure for anything as far as I know (in contrary to eg elbows). Most likely this meaning is related to the hebrew aqeb whereas kaba is related to hebrew kaab. Kaab is mostly translated as pain, be it physical or non-physical. Aqeb means heel, ankle. When one violates the rules given to us for Ihram, we damage inflict pain/sorrow to ourselves.
My understanding summarized if you kill an animal during Ihram - the recompense is an animal or expiation by feeding the needy or fasting. If the physical recompense is chosen over expiation, the offered recompense is judged wether it's sufficient to recompense the grief/pain/trouble being caused.
What is interesting here is Quran encourages the expiation over material recompense by making the material recompense more difficult. It has to pass the approval of judges, who judge if the recompense stands up to the grief it caused. There is no such process when expiation is chosen. This shows God is fully aware a material recompense does not guarantee any remorse of realization of the damage one has done oneself.
597 to me also speaks about the 'sorrows' rather then some cubic stone. Although I must admit I do not fully understand yet what is referred to with l-bayta. I have a feeling it may refer to the sorrows and the virtues (blessings and burdens) but so far I have no evidence for this.
I understand these verses only speak about what God expects if you commit the mistake of killing an animal during Ihram. 597 only defines this recompense to be a just one just like the other burdens one bears during Ihram are just. It's nowhere near an expectation to go butcher an animal. In contrary.
ps I'm not urging you to accept any interpretation including mine. I'm sharing what I know and found out. I only hope it helps you understanding.
Peace
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In Surah 56 this word KABAYNI appears, this is the ayah the mushriks call WUDHU, a word non existent in Al Quran.
In Surah 595 it says "hadyan balighal KABATI" correctly rendered "guided (by the) MATURITY/REACHING (the animals) ankle. Kafirs translate this as offerings reaching the cube, that's exactly it, today's kafirs still associate offerings to the cube with THE GOD, but of course they claim to being Muslim.
If you read Surahs 594-97 it's clearly discussing hunting/wildlife conservations, the laws and method of taking care of animals.
595 discusses if anyone kills animals then it's a like for a like, 2 witnesses judge the animals maturity and give an equivalent in recompence.
http//corpus.quran.com/qurandictionary.jsp?q=kEb#(5617)
Salam.
May I suggest you be more careful in using the word "kafir".
I believe Qur'an does not allow us the authority to question anyones faith as long as they offer us peace (494).
As far your proposition is concerned, I fully agree that the verse is about wildlife conservations, but I am not convinced about your proposed meaning of ka'ba yet - because "MATURITY/REACHING (the animals) ankle" does not make complete sense to me.
May Allah guide us all to the straight route.
Regards,
Arman -
Salamun Alaikum.
After a careful review of the potential range of meanings of the word "ka'ba", I am convinced that the English word "sanctuary" would be the closest appropriate translation. In other words, Ka'ba could be any enclosed area set out as a sanctuary.
Full Definition of SANCTUARY
1 a consecrated place as a the ancient Hebrew temple at Jerusalem or its holy of holies b (1) the most sacred part of a religious building (as the part of a Christian church in which the altar is placed) (2) the room in which general worship services are held (3) a place (as a church or a temple) for worship
2a (1) a place of refuge and protection (2) a refuge for wildlife where predators are controlled and hunting is illegal b the immunity from law attached to a sanctuary(Ref http//www.merriam-webster.com/dictionary/sanctuary)
If one kills an animal within a prohibited sanctualy, the expiation should reach the same sanctuary (either to be released in the sanctuary or to be used as a feed for the wild animals/inhabitants of the sanctuary). This makes the most sense - both from a religious and "wildlife conservation" point of view.
So my translation for the verses now stand as follows
595 O! Those who have put faith ? do not kill the (hunting) game while you are under prohibition. And whoever intentionally kills it among you, then repayment is similar to what he killed from the herd ? judged by a couple of impartial individuals among you ? an offering reaching the Sanctuary ; or an expiation feeding needy (ones); or compensation of that (in) siam - that he may taste the consequences of his deed. Allah pardons whatever has occurred ? but whoever goes back then Allah will take retribution from him - and Allah is Mighty Authority of Retribution.
596 Legitimized for you is the (hunted) game of the sea and its food as provision for you and for the carriages, while prohibited for you are the (hunted) games of the land as long as you are under prohibition. And be conscious of Allah ? the One to whom you will be gathered.
597 Allah has assigned the Sanctuary, as the sacred house, (as) an establishment for mankind ? and the sacred months and the offerings and the (decorative) circlets. That is so that you may know ? that Allah knows what is in the heavens and what is in the earth and that Allah is Knowledgeable of everything.
(My personal translation, cross checking is recommended.)
May Allah guide us all to the straight route.
Regards,
Arman -
peace arman, all,
You said
Ka'ba could be any enclosed area set out as a sanctuary.
And
597 Allah has assigned the Sanctuary, as the sacred house
In other words
kaaba = any enclosed area / sanctuary = sacred houseYou may be interested to know that I make the case in the following article that kaaba refers to an area also
http//mypercept.co.uk/articles/meaning-hajj-Quran.html -
peace arman, all,
You said
And
In other words
kaaba = any enclosed area / sanctuary = sacred houseYou may be interested to know that I make the case in the following article that kaaba refers to an area also
http//mypercept.co.uk/articles/meaning-hajj-Quran.htmlThanks brother Wakas.
It is indeed comforting to know that others have come to the same conclusion using their own independent analysis.
BTW, would you ever consider producing a more simplified summary of your understanding of the concepts of hajj and masjid al haram? Perhaps in the format of a translation (of relevant verses) with appropriate footnotes? Everytime I try to read through your analysis I seem to get lost in what it could be and what it could not be, the final conclusion continues to remain obscure.
May Allah guide us all to the straight route.
Regards,
Arman -
So you guys are offering animals in a sanctuary and call this Islam?
Again, I point you to the ambiguous root words that exist for this letter combination, meaning "trouble, pain" which is a normal measure for any recompense. Offering animals in a sanctuary is not a translation I'm willing to accept.
Peace
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So you guys are offering animals in a sanctuary and call this Islam?
Again, I point you to the ambiguous root words that exist for this letter combination, meaning "trouble, pain" which is a normal measure for any recompense. Offering animals in a sanctuary is not a translation I'm willing to accept.
Peace
Salam runninglikezebras
The verses lead me to the understanding that I cannot hunt prohibited wild animals in a sanctuary (i.e. hunting restricted area) - which can be any animal sanctuary established at any place by the appropriate authority to preserve worldlife. If someone intentionally hunts in that area he would be liable to purchase equivalent animals and replace in the sanctuary.
The equivalance will be decided by 2 imparial individuals.Expiation by feeding the needy or by siam are other alternative options.
On the other hand imagine someone kills a tiger in a sanctuary / hunting restricted area. Buying and replacing the tiger would not be feasible. It may be an option that instead of a tiger the hunter is made to donate equivalent number from domestic animals (e.g. say 7 cows) which will be used to feed tigers in the sanctuary. This is another possible approach to address the situation.
This is what I am getting from the verses. You are welcome to excercise your judgement.
Regards,
Arman -
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May i ask if you completed reading the article? if so how many times did you read it?
Salam Wakas.
How many times am I supposed to read the article to get what it says? I can tell you that I have given my sincere effort to understand your article - but it is possible that it was not enough.
I do not want to pick a debate with you here. I was curious about your view and your current article seemed too obscure to me - so I asked if a simpler summary is available or can be made available. (Are you suggesting Hajj can be conducted at any place? Is it mandatory? Can any conference on discussing God suffice as Hajj? Does the existing "Hujj" ritual at KSA suffice your definition of Hujj?- questions like this keep poping up in mind but I do not get any clear answer.) If you do not have time for any further clarification or you believe the existing article is the best you can offer - fair enough. Too bad for me that I didn't get it.
May Allah guide us all to the straight route.
Regards,
Arman -
Peace all,
It seems to me that there are two issues at hand here.
The first is knowledge, the second decorum.
The first issue relates to a fundamental misapprehension of the understanding of the Arabic text of the Quran, and to the whimsical fancies to which one's self betakes for its own satisfaction. A blatant disregard for reason and for evidence is profoundly indecorous of rational creatures. I would go so far, in this case, as to allege a forgery of significations; waman 'alamu mimmani -ftar 'ala -llhi kadhib?!
The second issue relates to a readiness in the use of sensitive appellations and their ineffectualness in furthering the objective pursuit of truth. One's labelling someone a mushrik or a kfir would depend entirely on one's definition of shirk and of kufr. And if one has not been so liberal as to provide a definition of shirk or of kufr, then to what extent is one's appellation tenable in the first instance?!
If neither knowledge nor decorum are acknowledged as fundamental behavioural operators in the objective pursuit of truth, then two implications arise. The first is that debate cannot continue if assertions are readily imposed as objective truths with no care for reason or for evidence. The second is that it will be incumbent upon the protagonist, in my view, to desist for his own sake; perchance he alienates those to whom he so eagerly appeals, on account of his unrefined language and his unseemly disposition.
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w/salaam Arman,
The reason I asked the question was that a summary is given at the end of my articles. A reader can simply read the summary if they wish.
The questions you asked are all discussed in the articles, sometimes explicitly
http//mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html
http//mypercept.co.uk/articles/meaning-hajj-Quran.htmlHowever, I will answer in brief
(Are you suggesting Hajj can be conducted at any place?
Any place that fulfils the criteria as laid out in Quran, see summary.Is it mandatory?
If such an event exists in the present day then perhaps yes.Can any conference on discussing God suffice as Hajj?
No, only if it fulfils the criteria as laid out in Quran, e.g. is there a mechanism at this conference/commemoration/symposium for feeding the poor/needy etc.Does the existing "Hujj" ritual at KSA suffice your definition of Hujj?
No, unless one avoided the non-Quranic aspects AND had no issue with the cuboid called Kaabah, i.e. one does not view it as a pagan symbol or idolatry. If this is the case, then in terms of practicality, one could avoid Traditional hajj time in KSA and simply go there any time, e.g. "umrah" time and undertake their commemoration as per Quran.
