How would you translate 19:29/30/31
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Peace
ENJOINED (VERB) to order (someone) to do (something); urge strongly; command
The code enjoined members TO trade fairly
The doctor enjoined the patient TO walk daily
If your doctor enjoins you TO stop smoking, he is suggesting strongly that you quitIf it was a command to Jesus then he should have been commanded TO estasblish the salat and GIVE zakah
Jesus cannot be commanded WITH salat and ZAKAH
Don't say that he was commanded TO establish the prayer and give zakah, because this is not mentioned in the verse.
And ESTABLISH prayer and GIVE zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing. (Al-Baqara 110)
And abide in your houses and do not display yourselves as the display of the former times of ignorance. And ESTABLISH the prayer and GIVEzakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity , O people of the household, and to purify you with purification. (Al-Ahzaab 33)
If AUSANI is command/enjoin then what was the command to Jesus WITH salat and ZAKAH.
Thanks
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It seems you ignored my examples showing it's linguistically perfectly sound.
The code enjoined members TO trade fairly
=> The code enjoined members WITH fair trade
The doctor enjoined the patient TO walk daily
=> The doctor enjoined the patient WITH daily walks
If your doctor enjoins you TO stop smoking, he is suggesting strongly that you quit
=> The doctor enjoins you WITH a smoking ban.
What concerns ESTABLISH zakah and prayer. This is actively realizing them yourself. Again, God does not instruct Jesus to ESTABLISH prayer and zakah himself. God instructs him WITH the prayer.
In your example, the Messenger is neither asked to ESTABLISH the prayer. The followers of the messenger are instructed to ESTABLISH. The messenger is enjoined WITH the prayer and zakat.
When Quran uses ESTABLISH in combination with prayer and zakat it refers to a duty you have to realize yourself. When Quran does not use ESTABLISH it speaks about the blueprint for the prayer and zakat.
When you are enjoined with something, it means the subject is WITH you, in your possession, under your supervision, in your control. This is illustrated by the fact that none of the prophets were told to pray or give charity given certain rules. They are not asked to establish. That message is for those following them. It seems that the messengers/prophets like Jesus knew how to pray and give charity from the heart. As such they served as an example. The prayer and zakat were in a way part of their identity, natural to them or God-given.
To make things easy enjoined with means almost the same as "joined with". It has a different meaning than "enjoined to". "Enjoined with" does not necessarily mean a command but expresses what one is "joined" with.
Jesus is enjoined with the prayer. The followers when they are enjoined to the prayer and obey the messenger/message they also become joined with the prayer. When you accepted prayer/charity, you are joined with it. Connected with it. In a larger perspective joined with God. It connects one with God.
Peace
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This is illustrated by the fact that none of the prophets were told to pray or give charity given certain rules. They are not asked to establish. That message is for those following them.
Verily thy Lord knows that thou stay up near two- thirds of the night, Or half thereof, or a third thereof, and also a party of those who are with thee. And Allah measures the night and the day. He knows that ye can compute it not, He hath relented toward you. Wherefore proclaim now of the Qur'an, so much as is easy. He knows that there will be among you some diseased, and others shall be travelling in the land seeking grace of Allah, and others shall be fighting in the way of Allah. Wherefore (O Prophet ) proclaim thereof so much as is easy; and establish the prayer and give Zakat and lend Unto Allah a goodly loan. Whatsoever good ye shall send on for your souls, ye shall find it with Allah, better and greater in reward. And ask forgiveness of Allah; verily Allah is Forgiving, Merciful 7320
(O Prophet) establish the prayer at the sun set until the darkness of the night and the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed. 17 78
And establish (O Prophet) the prayer at two ends/sides of the day BUT in the nearness of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember. 11 114
Prophet Muhammad was explicitly commanded to establish the prayer and give zakah
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Lol hafeez. The parts between brackets are additions not part of the quranic text. Please, bring some real evidence.
Peace
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The prophet is hardly mentioned in the quranic text (you are misled by the injections in sectarian translations). Proving my point. The messenger already prayed the right way, gave charity the right way. Guided by God.
The entire message in Quran is a message for the followers of the message and the messenger. When the instructions are explicitly for the prophet, the prophet is explicitly mentioned. But there aren't many of those.
Peace
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(111141)
wa-aqimi
And establish CONJ ? prefixed conjunction wa (and)
V ? 2nd person masculine singular (form IV) imperative verb(111142)
l-alata
the prayer N ? accusative feminine noun(17781)
aqimi
Establish V ? 2nd person masculine singular (form IV) imperative verb(17782)
l-alata
the prayer, N ? accusative feminine noun -
Sure. But where does it mention "The prophet"? It doesn't say "O Prophet, establish". It says "Establish". So these are instructions for those following the message and following the messenger.
Peace
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Chapter (2) srat l-baqarah (The Cow)
(2431)
wa-aqm
And establishCONJ ? prefixed conjunction wa (and)
V ? 2nd person masculine plural (form IV) imperative verb
PRON ? subject pronounAQIMI is SINGULAR therefore addressed to the prophet
AQIMU is PLURAL therefore addressed to the followers of the prophet.
And when he came to it, he was called, "O Moses Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa And I have chosen you, so listen to what is revealed . Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. (20 14)
REVEALED TO PROPHET MOSES. IS THERE ANY DOUBT. IS THIS REVEALED FOR HIS FOLLOWERS.
O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, that is of the matters determination. (31 17)
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Chapter (2) srat l-baqarah (The Cow)
(2431)
wa-aqm
And establishCONJ ? prefixed conjunction wa (and)
V ? 2nd person masculine plural (form IV) imperative verb
PRON ? subject pronounAQIMI is SINGULAR therefore addressed to the prophet
AQIMU is PLURAL therefore addressed to the followers of the prophet.
And when he came to it, he was called, "O Moses Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa And I have chosen you, so listen to what is revealed . Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. (20 14)
REVEALED TO PROPHET MOSES. IS THERE ANY DOUBT. IS THIS REVEALED FOR HIS FOLLOWERS.
O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, that is of the matters determination. (31 17)
2014 is an example of how God instructs Moses when God chose moses as a prophet. Moses is an exception because he is the only prophet in Quran to which God spoke directly.
Jesus was not chosen as prophet somewhere during his life. He was born as a prophet and thus ENJOINED WITH.
The other verse is not addressed at Muhammad. It's conjecture to understand singular means addressed at the prophet. If it was addressed at the prophet it would explicitly mention it like in 2014. There is no verse I know of like 2014 that addresses Muhammad in such a way. Muhammad never spoke directly with God. To Muhammad God sent Djibril. One of the few exceptions in Quran are the verses where the prophet gets reprimanded by God.
"O my son" can be anyone. We are all created by God. Or are you like the christians claiming Jesus is Gods son?
Peace
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Just use your reason hafeez. Why would the messenger recite a message that is addressed to himself? Wouldn't that be totally crazy?
The entire Quran is a message for the follower(s) of the message. When it is not, the names are explicitly mentioned.
Peace
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Establish (SINGULAR) prayer at the decline of the sun until the darkness of the night and the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed. AND from the night, pray with it as additional FOR THEE (SINGULAR) it is expected that THY LORD (SINGULAR) will RAISE THEE (SINGULAR) to a praised station 1778/79
Both these verses are addressed to a SINGLE person and that very person would be raised to a praised station.
WHO IS THAT PERSON?
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The reader/listener/receiver of the message.
Peace
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The reader/listener.
GOOD REPLY
Everyone is a reader/listener, so everyone will be raised to a praised station.
Thanks
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It is conditional (establish the salat). And you missed a part in your translation "maybe". It does not say "it is expected". It says "maybe/perhaps".
Establish the salat and it may be that the Lord lifts you to a praised station. Even if you establish the salat, it is no guarantee you will gain more praiseworthiness. But it helps.
Peace
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You are the first person on the planet who says that these verses (1778/79) are addressed to reader/listener.
And their purpose was to tempt thee (READER/LISTENER) away from that which We had revealed unto thee (READER/LISTENER), to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (READER/LISTENER) (their) friend! 1773
And if We had not strengthened you (READER/LISTENER), you (READER/LISTENER) would have almost inclined to them a little 1774
Then had we made thee (READER/LISTENER) taste a double (punishment) of living and a double (punishment) of dying, then hadst thou (READER/LISTENER) found no helper against Us 1775
And they indeed wished to scare thee (READER/LISTENER) from the land that they might drive thee (READER/LISTENER) forth from thence, and then they would have stayed (there) but a little after thee (READER/LISTENER) 1776
(Such was Our) method in the case of those whom We sent before thee (READER/LISTENER) (to mankind), and thou (READER/LISTENER) wilt not find for Our method aught of power to change 1777
(READER/LISTENER) Establish prayer at the decline of the sun until the darkness of the night and the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed. 1778
And from the night (READER/LISTENER), pray with it as additional for you (READER/LISTENER); it is expected that your (READER/LISTENER) Lord will raise you (READER/LISTENER) to a praised station. 1779
And say (READER/LISTENER), "My Lord, cause me (READER/LISTENER) to enter a sound entrance and to exit a sound exit and grant me (READER/LISTENER) from Yourself a supporting
authority 1780 -
The reader/listener/receiver of the message.
Peace
Peace brother,
I agree bravo
Surely almost all singular forms in alQuraan are direct referring to the reader.
If we don't take these aayaat directly addressing to us, then it is really difficult to understand the Book of Allah.
And secondly, it is of no use studying the Book which is not addressing directly to us but to someone else.And Rasools and Nabis are not unique, they are simple humans like us. And to my understanding Rasool and Nabi in Arabic are the common words, there is nothing Islamic in it.
May Allah increase our knowledge and guide us on His path pr
mmKhan -
If you find disharmony by interpreting them as such please show me where you see it. Because I don't see anything problematic about it.
Peace
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Peace brother,
I agree bravo
Surely almost all singular forms in alQuraan are direct referring to the reader.
If we don't take these aayaat directly addressing to us, then it is really difficult to understand the Book of Allah.Thank you for the kind words mmkhan. I would even take it one step further and say "If we don't take these aayaat directly addressing to us, then it is pointless to read them".
Peace
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Surely almost all singular forms in alQuraan are direct referring to the reader.
If we don't take these aayaat directly addressing to us, then it is really difficult to understand the Book of Allah.
And secondly, it is of no use studying the Book which is not addressing directly to us but to someone else.Verily We have revealed unto thee (READER/LISTENER) clear tokens, and only miscreants will disbelieve in them. (Al-Baqara 99)
And We have sent thee (READER/LISTENER) with the truth, a bringer of glad tidings and a warner. And thou (READER/LISTENER) wilt not be asked about the owners of hell-fire. (Al-Baqara 119)
We have seen the turning of thy (READER/LISTENER) face to heaven And now verily We shall make thee (READER/LISTENER) turn (in prayer) toward a qiblah which is dear to thee (READER/LISTENER). So turn thy (READER/LISTENER) face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do. (Al-Baqara 144)
They ask thee (READER/LISTENER), of new moons, say
They ask thee, (READER/LISTENER), what they shall spend. Say
They question thee (READER/LISTENER) with regard to warfare in the sacred month. Say
They question thee (READER/LISTENER) about strong drink and games of chance. Say
And they ask thee (READER/LISTENER) what they ought to spend. Say
And they question thee (READER/LISTENER) concerning orphans. Say
They question thee (READER/LISTENER) concerning menstruation. Say
Among the People of the Scripture there is he who, if thou (READER/LISTENER) trust him with a weight of treasure, will return it to thee (READER/LISTENER). And among them there is he who, if thou (READER/LISTENER) trust him with a piece of gold, will not return it to thee (READER/LISTENER) unless thou (READER/LISTENER) keep standing over him. That is because they say We have no duty to the Gentiles. They speak a lie concerning Allah knowingly. (Aali Imraan 75)
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It is no concern at all of thee (READER/LISTENER) whether He relent toward them or punish them; for they are evil-doers
And if they deny thee (READER/LISTENER), even so did they deny messengers who were before thee (READER/LISTENER), who came with miracles and with the Psalms and with the Scripture giving light.
Hast thou (READER/LISTENER) not seen those who pretend that they believe in that which is revealed unto thee (LISTENER/READER) and that which was revealed before thee (LISTENER/READER), how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.
But for the grace of Allah upon thee (READER/LISTENER), and His mercy, a party of them had resolved to mislead thee (READER/LISTENER), but they will mislead only themselves and they will hurt thee (READER/LISTENER) not at all. Allah revealeth unto thee (READER/LISTENER) the Scripture and wisdom, and teacheth thee (READER/LISTENER) that which thou (READER/LISTENER) knewest not. The grace of Allah toward thee (READER/LISTENER) hath been infinite
Lo! We inspire thee (READER/LISTENER) as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms;
And if they deny thee, (READER/LISTENER), messengers (of Allah) were denied before thee (READER/LISTENER). Unto Allah all things are brought back.
And thus We have inspired in thee (READER/LISTENER) a Lecture in Arabic, that thou (READER/LISTENER) mayst warn the mother-town and those around it, and mayst warn of a day of assembling whereof there is no doubt.