What is the meaning of maSJiD according to The
Quran? Time will tell
In the following article, all occurrences of "masjid" in The
Quran were analysed and information extracted, in order to
gain a better understanding. The traditional understanding of
this term is "mosque". Whilst this is the common
understanding, a small minority of those who follow a Quran
based islam have opted for different understandings.
In this work, sometimes significant points will be made, but
also small observations which by themselves may not provide
definitive insight, but taken together will hopefully
provide a coherent view. Whilst reading this article, it is
recommended to open a new
window in
order to lookup and study each verse cited and context. For
further information, clickable links are given throughout
the article.
For the purposes of accuracy/clarity,
sometimes when translations are shown in this article:
maSJD = singular, and all other forms are plural. Direct
translations are shown in blue font.
Abbreviations:
AQ = al quran (the reading)
CAD = Classical Arabic Dictionaries
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.
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.
Review of maSJD
occurrences
7:26 O
children of Adam/mankind, we have provided you with
clothing/libasan,
it covers your body, and as an adornment/decoration. But
the clothing*
of God-conciousness/taqwa is best. That is from the signs
of God, so that they may be mindful.
7:27 O Children of Adam/mankind, do not let the devil** tempt you as he expelled your parents
from the garden/paradise; removing from them their
clothing***
to show them their
nakedness/shame. He and his tribe see you from where you
do not see them. We have made the devils as allies for
those who do not believe.
7:28
And when they commit
indecent acts, they say: "We found our fathers doing such,
and God ordered us to it." Say: "God does not order with
indecency! Do you say about God what you do not know?"
7:29
Say: "My Lord has ordered with justice, and
set-straight/aright(or establish) your
faces/wills/purposes with**** every
maSJD,
and invoke Him (as) ones sincere to Him (in) the
obligation/system; as He initiated you, so you will
return."
7:30 A group He guided and a group deserved on them
misguidance; indeed they have taken the devils as allies
besides God; and they think they are those guided!
7:31 O Children of Adam/mankind, take***** (to yourselves) your beauty with****
every maSJD, and eat and drink and do not exceed; He does not
like those who exceed.
7:32
Say: "Who has forbidden the beauty
that God has brought forth for His servants and the good
things of sustenance/provision?" Say: "They are meant for
those who believe during this worldly life, and they will be
exclusive for them on the Day of Resurrection." It is such
that We explain the revelations for those who know.
*
Arabic: "libas",
note how this same word is used twice in this verse, literal
and non-literal. This word does not necessarily mean an
actual cloth/dress, see 2:187, 16:112 for examples.
** Arabic: shaytan, is often used
as a figurehead for opposition/rebellious force. The plural
"devils" would be such opposing forces collectively, whether
they be one's own thoughts or others.
*** this use and other verses referring to this
incident imply it is NOT referring to a physical cloth, see
7:22, unless we assume they were clothed initially then
experiencing/tasting the "tree" made them physically naked
somehow. The previous mention of
clothing, prior to this verse, was that of taqwa. Please note the story of adam is better
understood as a parable, e.g. see here
and here
for a brief explanation. It is a preamble to this life,
outlining the parameters of the "test", so to speak. That if
you abide by God's law you are safe (i.e. worthy of
paradise) and if you disobey, nothing can be hidden from
Him, i.e. you are exposed before Him, accountability, how to
repent/amend, God's mercy/guidance etc.
**** Arabic: AAinda
(root: Ayn-Nun-Dal) = Preposition:
here, with, by, at the point of, about, from, in the presence
of. The word denotes the idea of nearness, whether it be
actual in the sense of possession or ideational, it also
denotes a sense of rank or dignity or opinion, time and place.
See Project
Root List. "with" or "in the presence of" seems to fit
best for occurrences of this preposition.
*****
verb form 5, reflexive.
Muhammad Asad (see quranix.net) in his notes states: "the word masjid, which
usually signifies the time or place of prostration in
prayer (sujud), evidently stands in this context-as well
as in verse 31 below-for any act of worship." This is also alluded to in Ibn
Kathir. In 7:29 Shakir and Yusuf Ali use "time of prayer",
showing some flexibility in understandings.
The phrase "aqim wajh" (set-straight/aright or
establish - your faces/wills/purposes or entire
being/attention) in 7:29 also appears in 10:105, 30:30,
30:43 and always
refers to deen (obligation/system,
i.e. that which is due), which coincidentally is also
mentioned in 7:29. This phrase is NEVER clearly used as a
physical directional command. The implication from the
context and the use of "aqim"
imply that to "aqim wajh",
is to set/make straight/right one's wajh, is a reference to
intention/sincerity/purpose/approach, which just so happens
to also be mentioned later as "ones sincere to Him".
In 7:31 it uses the word "zeenat/beauty", when it could have
used the word for clothing (as some traditional
commentators, e.g. Ibn Kathir, allege that these verses were
revealed due to polytheists/idolators going to the Mosques
naked/semi-naked, e.g. they used to perform circumambulation
naked) but it didn't use this word (i.e. libasan as in 7:26) which would have
been perfect if it meant that. This could imply zeenat is something
inherent/intrinsic to the person as well as clothing, i.e. a
wider meaning.
If it meant beautify in terms of
clothes or oneself, then it seems a little odd to give such
a command to males only thus would likely apply to both
genders, which would mean women are allowed to attend the
Mosques, if one understands it in this manner.
The context
of these verses does seem to refer to a mix of people, hence
the address "children of adam". Note the use of "they" in
7:26 and 7:28 and how "they" say: "...God/Allah ordered us
to do it", i.e. "they" seemingly believe in a diety/God as
well.
In these
verses there seems to be a link to orders from God and
undertaking them in the proper manner, as those sincere.
This seems to be the theme of these verses, i.e. getting
your mindset/intention right when you approach/undertake
something. That mindset is of course taqwa.
72:17 ...And whoever turns away from the
remembrance of his Lord, He will make him enter/yaslukhu a severe
retribution.
72:18 And that the maSaJiD (are) to/for
God, so do not call/tadu on
anyone alongside God.
72:19
And when God's
servant/abdu stood
up calling on Him, they almost became upon him swarms.
72:20
Say: "I only call on my Lord, and I do not
associate anyone with Him."
Implies calling/invoking God can be involved in maSJD, and the presence
of a mix of people, due to him possibly being swarmed (which
has a negative connotation).
17:5 So, when came the first promise, We
sent against you servants of Ours, possessors of great might,
so they breached the midst of the homes, and was a promise
fulfilled.
17:6
Then We granted you
victory over them, and We reinforced you with wealth and
children, and We made you more numerous.
17:7
If you do good, you do good for/to yourselves, and
if you do bad, then it is for it (i.e. yourselves).
So when came the
last/next promise, to sadden/distress your faces/wills and enter al maSJD just as they entered/dkhl it the first
time, and to destroy what they had overcome/conquered
(with) destruction.
17:8 Perhaps your Lord will have mercy on you, and if
you revert then so will We. And We made Hell a gathering
place for the rejecters/concealers/ungrateful.
17:9
Indeed, this reading/quran guides to that which is more upright,
and it gives glad tidings to the believers who do good work,
that for them is a great reward.
This is the only occurrence of definite article and singular
'al maSJD' implying
something well known to the addressed audience. From the
previous context, it states the first time their foes went
through or breached the midst of their homes, and the second
time it says 'al maSJD'
will be entered as
they entered it the first time, but there is no
explicit/clear mention of doing this peviously. Any
explanation may have to assume this or explain it somehow.
If the use of
"al" is meant to
refer to something well-known by the addressed audience then
perhaps the only "al
masjid" that we know of, referenced throughout AQ,
is "al masjid al haram".
If
so, this would make it the likeliest option, if it could be
explained to fit.
Since it
describes these people as "our servants" in 17:5 it could
imply they served as an instrument for executing a certain
divine scheme in some way, e.g. carrying out His
retribution. Not necessarily that they were believers as
such (see
here).
Analysis of the language used in the
prophecy about the 1st time is as if it has happened
already, perhaps an obvious point, but prophecy about 2nd
time is said as it will happen but in the future. Some
traditional commentators explain the latter prophecy as if
it also happened already in the past, which does not fit the
grammar/words used. There is variance in views
about what these prophecies refer to. Note that "just as
they entered it the first time" shows "masjid" can be
something delimited/finite.
These verses will be discussed further in part 3 of this
work. As it stands the meaning of maSJD here cannot be determined with any
certainty.
18:21 And like that We made known
about them that they might know that God's promise is true
and that the Hour there is no doubt in it. When they disputed amongst themselves about their
issue, so said: "Build over/upon them a building". Their
Lord knows best about them. Those who prevailed on their
issue said: "Surely we will take* (to ourselves) over/upon
them a maSJD."
*verb form 8,
reflexive.
Interestingly, almost all translators seemingly neglect
certain aspects of this verse:
Firstly, they imply a physical building
was built (worse still, a Mosque) over them (i.e. their
graves), as some sort of shrine in their memory, which is
completely against the message of The Quran (i.e. no
saint/human reverence). Some commentators do not distinguish
whether this was a good or bad thing, i.e. do not clarify
who "prevailed" in the dispute, the right view or wrong
view. The flow and logic of the verse would imply those who
prevailed were in the right, otherwise there would be little
point ending on this note. It seems most commentators have
this view also.
Secondly, it clearly states there is a
dispute and some said "build a building over/upon them" yet
it later says those who prevailed said "surely we will take
(to ourselves) a maSJD
over/upon them" clearly implying there must be a significant
difference between each side's position. If traditionally
understood, the only difference is one argues for a
building, the other argues for a Mosque. What kind of
building would have been built by the former side? It would
most likely be a communal building, i.e. a Mosque-type
building, thus trying to determine the difference in their
arguments is difficult going by the traditional
understanding. As a side note, Asad makes a
reasonable interpretation of the term "over/upon them" as
"in their memory", which seems plausible.
Thirdly, the
former expression uses "build a building..." and the latter
uses "take (to
ourselves) a maSJD...",
as if they were both about building why not use the same
word? Not to mention "take to
ourselves (a building)" doesn't quite make sense, as it
implies a pre-existing thing. To check this, out of 128 occurrences of this
specific verb form there are five occurrences that may refer
to "taking for/to oneself a structure/building" and they
are:
- 29:41
(implies pre-existing thing)
- 9:107
(unclear)
- 7:74 - "take FROM
(partitive) its plains palaces" (plains are pre-existing) or
from context may refer to existing Thamud structures
- 26:129 (implies pre-existing
thing)
- 16:68 (implies pre-existing
thing)
Thus, the evidence is weighted
in favour of a pre-existing thing. To use a reflexive verb such as this, to refer to
building/creating something anew seems odd. To refute this,
evidence to the contrary would have to be brought. Interestingly, this simple
observation helped illuminate the parable of the spider: click to
read.
Lastly, since
it implies the ones who prevailed had it right, we must ask
ourselves what is the message of this verse? Well, clearly
for the people in question God gave them a sign in this
story. After this lesson, they disputed, some said "build a
building over them" and in-between the other side's argument
it says 'Their Lord knows best about them' (also mentioned
in subsequent verses), implying their number or who they
were is not the point, thus no need for a building, as their
Lord knows best about them, and it is the outcome/lesson of
the story or God's will prevailing that is important. Also, in 18:22 it says "do not
dispute about them except with an argument
obvious/apparent", and since AQ does not clarify their
number which seems to be the main dispute, the primary
obvious/apparent argument is the lesson of their story, and
this is what people should be reminded of and take to
themselves.
May be interesting to read in conjunction with 2:125, for a
comparison of a similar phrasing "...take (to yourselves)
from the status/position of Abraham a time/place of
bonding/blessing/honour/commendation...".
Background reading for some traditional perspectives: www.sunniforum.net/showthread.php?t=304
[also see this hadith]
2:113
And the Jews said: "The
Nazarenes have no basis," and the Nazarenes said: "The Jews
have no basis," while they are both reciting the
decree/writ! Like that, those who do not know said a similar
thing. So God will judge between them on the Day of
Resurrection in what they were differing in.
2:114
And who is more wicked/unjust
than one who prevented God's maSaJiD to be remembered/mentioned His name
in them and strived in their ruin/waste/uncultivation?
Those! Not it was for them that they enter/dKhl them except
as those fearing;
they will have humiliation in this world and in the
Hereafter a painful retribution.
Note the use of "those!" in 2:114,
implying those previously mentioned are doing this. Are the
previous incidences examples of ruining and preventing God's
maSaJiD to be mentioned His name in them? If so, the salat mentioned in
2:110 may be of relevance to the context, as it could be
argued the regular/timed salat
is an example of a maSJD,
i.e. a time of SJD/acknowledgement. (Background: salat
article)
Note the use of "enter" implying whatever
maSJD is it can be entered, but this is not necessarily an
entering of a building, e.g. see how the word dKhl is used in 5:61,
72:17, 2:208, 7:151, 17:80, 27:19, 49:14, 110:2.
The phrase "not it was for them that they
enter them except as those fearing" is a little unusual. For a comparison,
this perhaps should be read in conjunction with 48:27, in
which an example of entering "al masjid al haram" not fearing is given.
Possibly implying they (believers) may have feared
previously when entering. If we imagine one group is in a
minority and they attempt to disrupt something the majority
are trying to uphold then it would be natural to "fear"
doing so - of what may happen, e.g. the consequences, e.g.
humiliation, or worse. See 41:26, 7:204, 17:46, 15:91, 23:67,
43:31, 25:32 - for ways in which people cause problems or
prevent others from the message.
The traditional understanding is related to attempting to
destroy Mosques, however, there is no clear evidence of this
taking place in AQ as far as I'm aware.
2:187 Lawful for you nights (of) the abstinence is sexual
approach* to
your women, they are a garment for you and you are a
garment for them. God knows that you used to
betray/deceive yourselves so He turned towards you and He
forgave you; so now approach** them and seek what God has
decreed/written for you. And eat and drink until becomes
distinct the white thread from the black thread, of dawn.
Then you shall complete the abstinence until the night,
and do not approach**
them while you are devoting/cleaving in the maSaJiD. These are God's
boundaries, so do not transgress them. It is thus that God
makes His revelations clear to the people that they may be
righteous/God-concious.
*Arabic: RaFaTh (root:
Ra-Fa-Tha)
**Arabic: BaShiR (root: Ba-Shin-Ra)
IF one takes masajid=mosques
then
if women were not allowed in them, it would make this
statement illogical, thus clearly implying women could be
present in the mosques. It also implies men and women are
unlikely to be segregated, as they could approach one
another, i.e. interact.
Who in their right mind would
approach their wife in a sexual manner in a public Mosque? Was this such a temptation or
common practice that AQ had to tell them not to do it? According to history/tradition
mosques in those early days were very basic or simply
courtyards thus unlikely to have multiple rooms so it seems
even more odd to suggest such a thing taking place in a
Mosque. This traditional understanding
verges on the nonsensical.
IF masajids=mosques, why
even mention mosques, when there is much greater chance of
sexual temptation in the homes during abstinence? The
traditional commentators attempt an explanation for this,
e.g Jalalayn/Ibn Kathir say this is referring to 'itikaf' (spiritual
retreat in the mosque) when believers would leave the mosque
for sex then return, when they are meant to reside at the
mosque for a certain number of days. This is a complete
insertion of course, and hardly "clear" as it implies at the
end of the verse, and the obvious error as it says "...WHILE
YOU are devoting/cleaving IN the masajid" not when one leaves them. So, it
would seem they interpret it as "...while you are staying in
the masajid (for
itikaf)...".
If it did mean 'itikaf' then this is
not explained elsewhere in AQ, e.g. how many days, what does
it involve, why, is it obligatory, examples of anyone
actually doing it etc. If we are relying upon AQ only for
our understanding of this verse, then 'itikaf' must be
rejected outright. The consequence of this however, is that
it renders the understanding of masajid=mosques illogical, or at least
very unusual.
Another explanation put forth for this
verse is that sexual approach to your women is permitted in
the nights of the abstinence but not when one is staying in
the mosques, e.g. The Sacred Mosque (in Mecca). Not for
"itikaf" per se but simply a spiritual/devotional retreat
there, e.g. travellers to The Sacred Mosque (in Mecca) may
have come from afar and thus set up tents there, and this
verse is referring to them (a verse cited to support this
notion of "residency/staying" is 22:25). Not that I
necessarily agree with this explanation, but it is at least
more plausible than the Traditional explanation, which
advocates a specific practice of "itikaf" rather than an
undefined one. It is debatable whether the word "akif" means
"reside/stay" according to Quran usage, but in any case
people staying-over in the mosque seems odd/impractical if
one takes "tawaf" as "circumambulation" for
example, and the "hadiy" (gifts/offerings) are also to be
taken to such a venue. It could make
"circumambulation" rather awkward, and if many
residents/gifts/animals, perhaps impossible.
22:39
It is permitted for those who have been persecuted
to fight. And God is able to give them victory.
22:40
Those who were expelled from their homes without
right, except that they said: "Our Lord is God!" And if it
were not for God checking/defending the people, some by
others, surely would have been overturned/demolished
monasteries and churches/synagogues and
synagogues/blessings/bonds/petitions and maSaJiD in which the name of God
is mentioned/remembered much. And surely God will help
those who help Him. Indeed God is Powerful, Noble.
22:41 Those who if We empower them in the land, they
uphold/establish the salat/bond, and give forth
betterment, and enjoin the right and forbid from the
wrong. And to God is the conclusion of matters.
According to CAD "salawatun"
(the plural of 'salat')
can mean "synagogues", hence translators opting for this.
Interestingly, it should be noted that if "salawatun" were
translated as "prayers", as it is elsewhere in AQ by most
translators, it would not fit as "prayers" are not
destroyable. Coincidence? The word "biya'un" can also mean "synagogues" hence
putting it twice above.
The implication of 22:40 is that God does not want
these things to be ruined. Somewhat unusually, it singles
out 'maSaJiD'
saying "in which the name of God is mentioned/remembered
much", implying the others listed do not have this or some maSaJiD do not have
this. A more detailed study into the possible CAD meanings
of "sawami" and "biya'un" may need to be
done.
24:36 may be interesting to note as
it uses "buyoot/houses" not "masajid". IF masjid=mosque, it
seems that could have been more appropriate to use.
9:17 It was not for the polytheists that they
develop/cultivate/enliven* God's maSaJiD (while) witnessing over their own
rejection/concealment. For these, their works have fallen,
and in the Fire they will abide.
9:18 Only will develop/cultivate/enliven* God's maSaJiD is one who believed in God
and the Last Day, and upheld/established the bond/salat,
and brought forth betterment/zakat, and does not fear
except God. Then perhaps
these that will be of the guided ones.
*Arabic: ya'muru, root: Ayn-Miim-Ra, other occurrences of
this form lessen the possibility of
"maintain" as a meaning, e.g. see 30:9. Please note the
difference between "maintain" and "develop".
These verses likely refer to the
mix of polytheists, i.e. those who did and did not break the
treaty, see chapter 9. In 9:18 note the use of imperfect and
perfect verbs, implying in future only those who did X, Y, Z
will be able to develop/enliven God's maSaJiD.
Note the important and very interesting
use of the word "asa/perhaps"
in 9:18 which clearly shows even if you believe and do the
aforementioned things you may not be of the guided ones.
This notion ties in with verses such as 7:28 in which those
who believe in a diety/Allah are doing things not authorised
by Him, in other words, one can believe in God but still be
on a Quranic journey, purifying their beliefs/practices as
they go.
9:107 And those who take* (to themselves) a maSJD (for) harming and
concealment/rejection and division between the believers and
preparing/observing** for
whoever battled/warred God and His messenger from before.
And they will swear "not we wish except the good", and God
bears witness that indeed they are liars.
9:108
Do not observe/maintain/stand in it ever. A maSJD founded on
God-consciousness from the first day/period is more
worthy/truer that you maintain/stand/observe in it; in it
(are) men who
love to purify themselves. And God loves those who purify.
9:109 Is one who founded his building/structure (bunyan) on protection/forethought/conciousness
from/of God and His approval better, or one who founded
his building on the edge of a cliff about to crumble, so
it crumbled with him into the fire of Hell? And God does
not guide the wrongdoing people.
9:110 Their building/structure (bunyan) which they
built will not cease to be a doubt in their hearts
except/until that cut to pieces their hearts. God is
Knowledgeable, Wise.
*verb
form 8, reflexive.
** is a verbal noun,
indicating
the act of doing as well as the noun itself, thus the
meaning can also include "as a preparation/observation"
The verse discusses those concealing themselves under the
guise of being good-doers so they can harm/divide believers,
spy and help enemies etc. Some
related evidence of this understanding, see 58:16, 63:2,
16:92, 16:94.
The word "bunyan"
does not necessarily mean a physical building here, see
16:26 in which it is commonly taken as a metaphor. It seems
to be about the works of an individual, as not everyone can
build a mosque. No
physical structure will crumble with the disbeliever in the
fire of Hell but it is the structure of
polytheism/rejection/wrongdoing/etc that will ultimately
crumble with him in the fire of Hell. In other words, this
usage could be a metaphor, similar to 16:26.
M. Asad notes: "In verses 109-110, the reference to "the building
which they have built" is, obviously, widened beyond the
preceding allusion to houses of worship, and allegorically
circumscribes here all the "works" and the behaviour of
men."
There
is
possibly
an
issue
if
we
take
9:108
to
mean
"do
not
stand
in
it
(i.e.
Mosque)
ever",
because
how
are
believers
meant
to
differentiate
Mosques
and
actually
do
this,
if
in
9:107 it implies believers could be duped by such people?
Traditionalists explain the context as referring to a rival
Mosque being built. Does this mean such a Mosque could NEVER
be stood in by a believer? The point being that by using
"ever" seems very absolute. If it is not delimited in some
way, it could seem impractical/unusual. We could reason that
once such a Mosque was not used for this, e.g. run by
believers, then believers could stand/observe in it. For
example, if "maSJD" meant "time of SJD" then by definition,
it would be delimited.
It may be interesting to note that in 18:21 a maSJD seems
sufficiently distinct from a bunyan, yet in 9:107-110 IF they (maSJD and bunyan) are taken as
the same thing/reference, as is traditionally understood,
they seem interchangeable here. Thus, one might expect one
side in 18:21 to clarify what kind of building is being
proposed by the other side, as they may well have meant a
mosque, but this is not addressed.
Summary and Discussion
Taking
the
above
review
of
occurrences
into
account,
a
summarised
reference
list
of
the
information
extracted
about
maSJD
will
be shown below:
- set-straight/aright your
face/will/purpose with(or
'in the presence of') every maSJD and invoke Him
- take (to yourselves) your beauty with(in the
presence of) every maSJD
- the maSaJiD (are) to/for
God, so do not call on anyone alongside God
- sadden/distress your faces/wills
and enter AL maSJD just as they entered it the
first time, and to destroy what they had overcome (with)
destruction.
- who prevailed on their issue said:
"Surely we will take
(to ourselves) over/upon them a maSJD."
- who is more wicked/unjust than one
who prevented God's maSaJiD to be
remembered/mentioned His name in them and strived in
their ruin/waste/uncultivation? Those! Not it is for
them that they enter them except (as) those fearing
- do not approach them while you are
devoting/cleaving in the maSaJiD. These are
God's boundaries, so do not transgress them.
- if it were not for God
checking/defending the people, some by others, surely
would have been overturned/demolished....... maSaJiD
in which the name of God is mentioned/remembered much
- not for the polytheists that they
develop/enliven God's maSaJiD (while)
witnessing over their own rejection/concealment.
- Only will develop/enliven God's maSaJiD
is one who believes in God and the Last Day, and upholds
the bond/salat, and brings forth betterment, and does
not fear except God.
- those who take (to themselves) a maSJD
(for) harming and concealment/rejection and division
between the believers and preparing/observing for
whoever battled/warred God and His messenger from before
- Do not observe/maintain/stand in
it ever. A maSJD founded on
God-consciousness from the first day/period is more
worthy/truer that you maintain/stand/observe in it; in
it (are) men who love to purify themselves
The
above
list
can
be
used
by
readers
to
run
their
understanding
of
maSJD
through
to
see
how
it fits. Some understandings,
as discussed on free-minds.org/forum:
Place of SJD (i.e. mosque) and institution
of SJD/obedience fare most poorly in 18:21 and 2:187.
Act
of
SJD/compliance and time of SJD/acknowledgement seem to
fare ok, however since it is uncommon to read these verses
with these meanings it may seem odd for some readers. 17:7 will be quite subjective
until the meaning of the context is understood properly.
In Part
3 the terms "al
masjid al haram" and "al masjid al aqsa" will be reviewed in
detail, whereupon a more decisive and coherent understanding
will hopefully emerge, God Willing.
Tools/Resources/Books
used:
www.StudyQuran.org
Project Root
List - Quran
concordance, grammar and dictionary
Quranic Arabic Corpus
'Dictionary of The
Holy Quran' by Abdul Mannan Omar
Study Method
More articles: https://www.mypercept.co.uk/articles
This work would not have been possible without the many people
who have contributed to this topic, and without the resources
now available to anyone wishing to study The Quran in detail.
For these stepping stones, I am indebted and truly thankful.
IMPORTANT DISCLAIMER:
This work reflects my personal understanding, as of July 28th,
2012. Seeking knowledge is a continual process and I will try to
improve my understanding of the signs within 'the reading' (al
quran) and out with it, unless The God wills otherwise. All
information is correct to the best of my knowledge only and thus
should not be taken as a fact. One should always seek knowledge
and verify for themselves when possible: 17:36, 20:114, 35:28,
49:6, 58:11.
And do not follow what you have no knowledge of; surely the
hearing, the sight and the heart, all of these, shall be
questioned about that. [17:36]