The Literal and Metaphorical concept of Salat in Qur'an

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infoaksayed@1234
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The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

Literal and Metaphorical concept of Salat in Qur’an

https://www.youtube.com/watch?v=j4H2xjK37JQ .

It’s titled, “What is Salat? And what does it mean according to the Qur’an?”

In this video, the author does not commit himself to the Literal or Metaphorical meaning of the Salat. He argues for and against both the Literal and Metaphorical meaning of Salat.

With the best Guidance of the Qur’an in our hands, which makes everything very clear, it is sad that the Ummah should be divided in any injunctions of the Qur’an in this way.

Therefore, in this Post, I will argue that the Qur’an gives us a very clear Literal meaning of Salat, which is a little more than the “contact prayer” of Rashad Khalifa by reciting Qur’an after surah Al-Fatiha and a little less than the Namaaz of the majority by doing away with the recital of Attahiyat, Darood-e-Ibrahim, etc, in Tashahhud (final sitting position of Salat, namely julus).
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In the video, the author also states that “very frequently the term Salat is used throughout the Qur’an in conjunction with other things”.

To explain this, he took the following verse of the Qur’an:

2:3 – (Qur’an is Guidance for those) “Who believe in the unseen, establish prayer, and spend out of what We have provided for them”.

In his concluding remarks in the video, he states that in the above verse of the Qur’an, the injunctions “those who believe in the Unseen” and “spend out of what Allah has provided for them”, are pillars of Salat, like in many other cases where all things mentioned with Salat are the pillars of the Salat.

Therefore, for him the Arabic word Salat is an umbrella term because it is used in conjunction with a wide range of commands and duties rather than being one specific thing, I assume he meant “namaaz” or “contact prayer”.

Will this then means that verses like “In the heavens and earth are signs for all who are willing to attain conviction” (Qur’an 45:3), and like those which “prohibit the use of Hadith” (Qur’an 10:15, 53:3, 69:42-46) or claim that “the only correct Hadith is the Qur’an” (Qur’an 68:44), etc, which are not mentioned in conjunction with Salat, are not pillars of Salat?

Therefore, in view of this, I believe that in Qur’an (2:3), “those who believe in the Unseen” and “who spend out of what Allah has provided them” are not pillars of Salat, but separate injunctions of the Divine System like that of Salat.

To explain this let’s take another verse of the Qur’an, which is as follows:

42:38 - They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them.

Here too, “establishing Salah” and “conducting their affairs by mutual consultation” are two separate issues or acts of the Divine System.
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In retrospect, if the author of the said video claimed that only the following acts associated with Salat, in the following verses of the Qur’an, are “pillars of Salat”, I might have agreed:

4:43 – O you who believe, approach not Salah with a mind befogged, nor in a state of ceremonial impurity”.
4:142 – Do not stand up to Salah without earnestness or to show off.
19:59 – Do not neglect Salah by pursuing your desires.
24:37 – Do not let commerce/trade divert you from the remembrance of Allah, regular Salah nor from paying Zakat.
107:5 – Do not be neglectful of your Salah.
20:14 - …and establish Salah for the remembrance of Allah.
20:32 – Enjoin Salah on your people.
23:2 - Believer are those who humble themselves in their Salah.
29:45 – Salah restrains from shameful and evil deeds
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The root-word meaning of Salat might be overwhelmingly METAPHORICAL, but this should not influence us to believe that concept of Salat in the Qur’an is overwhelmingly METHAPHORICAL. For example, the following verses of the Qur’an, without any doubt, state that Salat is a “ritual” that must be performed at certain times of the day and not throughout the day 24/7:

4:103 - And when you have completed the Salat ……., Indeed, Salat has been decreed upon the believers a decree of specified times.
11:114 - And establish regular Salat at the two ends of the day and at the approach of the night:
17:78 - Establish regular Salat - at the sun's decline till the darkness of the night, and the morning Salat and reading: for the prayer and reading in the morning carry their testimony.
24:78 - O ye who believe! Let those …. Ask your permission (before they come to your presence), on three occasions: before morning Salat; the while ye doff your clothes for the noonday heat; and after the late-night Salat.
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In the context of the above times of Salah, the following verses of the Qur’an also state, without doubt, that the Salah is a “ritual prayer” or one specific “ritual” act of the Divine System and not an injunction “to follow closely” the Divine System in every moment of one’s life 24/7:

4:101 - When ye travel through the earth, there is no blame on you if ye shorten your Salat, for fear the Unbelievers may attack you:
5:6 - O ye who believe! When ye prepare for Salat, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. [4:43]
17:110 - And do not recite [too] loudly in your Salat or [too] quietly but seek between that an [intermediate] way.

73:1 - O thou folded in garments!
73:2 - Stand (to prayer) by night, but not all night,-
73:3 - Half of it,- or a little less,
73:4 - Or a little more; and recite the Qur'an in slow, measured rhythmic tones.

3:113 - They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].
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Usually, Quranists use the following verse of the Qur’an to explain the METHAPHORICAL meaning of Salat:

24:41 - Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) Salat and Praise. And Allah knows well all that they do.

This verse states that “EACH ONE KNOWS ITS OWN (MODE OF) SALAT AND PRAISE”. “The Birds with wings outspread” is their mode of Salat. Therefore, I do not see how anyone can conclude that we humans should conduct their Salah in the same way the Birds conduct their Salah?
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Likewise, the meaning and application of RUKHU and SUJOOD for different creations are different. For example, for inanimate objects, the Qur’an explains it as follows:

16:48 - Do they not look at Allah's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner.

Therefore, the inanimate objects do not have to “BEND” or “PROSTRATE” in their Salat. Their shadows do so.

In the same way, it should be taken that Joseph was gifted to interpret dreams. Although he did not give us the details of how the sun, moon and stars adored him or made sujood to him, we should have no doubt in his interpretation of the said dream, which he relayed to his father, especially narrated by Allah in the following verse of the Qur’an is true:

12:4 - Joseph said to his father, “O my dear father! Indeed I dreamt of eleven stars, and the sun, and the moon—I saw them prostrating to me!”

Therefore, Quranists are making a great mistake by limiting the meanings of Rukhu and Sujood to mean to “bend” and “prostrate” respectively, in order to justify their METHAPHORICAL meaning of Salat.
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Even in the following verse of the Qur’an, I cannot see how Salat means “to follow closely” the Divine System 24/7. Are they not questioning Shuaib’s preaching of "wa aqeemus salat wa atu zakat" in the following verse of the Qur’an as two separate issues?:

11:87 - They said: "O Shu'aib! Does thy Salat command thee that we leave off the worship which our fathers practised, or that we leave off doing what we like with our wealth? Truly, thou art the one that forbeareth with faults and is right-minded!"
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The following verse of the Qur’an gives an impression that Zakat is not the Third Pillar of Islam: “Shura” (“mutual consultation”) is the Third Pillar of Islam.

42:38 - They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them.

Shura (mutual consultation) without Ijma (consensus) is meaningless. This very important Pillar of Islam has been missing for a very long time in all the masjids in the Muslim world. And, it is because of this, the Muslim Ummah is divided on almost every issue of the Divine System.

Therefore, if we wish to establish the Divine System by following closely the Recitations of the Literal Salah in our lives 24/7, we will have to make the Pillar of “Shura and Ijma”, as important as all the other Pillars of Islam.
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Please note that I am only giving my understanding of the Qur’an on social media because I had a dream when I was 12-13 years old. The dream was as follows:

“I found myself travelling in a train in a very barren and mountainous region, and when I reached the Roza Mubarak (mausoleum) of Prophet Muhammad (s) in Madinah, my body got elongated like a three story building and with a shriek I saluted the Prophet Muhammad (s) like a soldier salutes his Commander-in-Chief”. This dream happened in exactly the same way three days in succession with a loud voice telling me not to tell the dream to anyone.

Now at the age of 81, I would be living a very relaxed life with my daughter, her in-laws and my 5 year old granddaughter and 9 year old grandson. And it is only because of the dream that I am compelled to do research and give my views on social media.
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AK Sayed.
jawaidahmed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

There is no metaphorical meaning of salat, it is clear if you understand what birds in the air and all other creatures are doing as their 'salat' and as a spoiler, it is not any physical acts or repeating words back to Allah. This negates the namaz ritual and the 'contact prayer' of Rashad Khalifa.
infoaksayed@1234
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

REPLY TO JAWAID
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YOU SAY: “There is no metaphorical meaning of salat”.

THE LITERAL MEANING OF SALAT is “prayer”, “supplication” and “invocation”. It contains times of Salah, facing “Masjid Al-Haram”, reciting Qur’an in the standing position, Rukhu and Sujood in the Traditional and Literal manner.

METAPHORICAL MEANING OF SALAT does not have anything to do with “prayer”, “supplication” or invocation”, and does not contain any of the physical acts of Salah. Quranists state that it is about “following closely” or “adhering” to all the injunctions of the Qur’an 24/7.
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YOU SAY: as “birds in the air and all other creatures are doing their salat”.

BIRDS, like all animals are functioning according to their instinct. They have their own mode of Salah. They do not have the intellect to change their condition any more than that.

You fail to see the bigger picture by limiting your concept of salat to “all other creatures”, which do not include inanimate objects which make “sujood by casting their shadows from right and left”. Hence, you are unable to fathom that all creations have “different modes of Salah” or the physical acts of Salah.

Humans are different. They have intellect. Among them, those who do not use their intellect to transform their animal instincts with the Guidance of God are “the lowest of the low”.
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YOU SAY: Salat is “not an act of repeating words back to Allah”.

When we make dua like those of “Rabana” which are found in the Qur’an, is that “repeating words back to Allah”?

Please note, salah as a “prayer” and “supplication” is an “invocation” or “plea”. There are two parties or entities involved in this. The one who “invokes” and the One Who is “invoked”.

Therefore, in ritual Salat, the one who invokes makes a “plea” to the “invoked” to “show” him or her “the straight path”? This is done by reciting surah Al-Fatiha, authored by the One Who is “invoked”. Hence, the answer to the “plea” for “the straight path” is answered by the Recitation of the Qur’an.

The following verse of the Qur’an explains the “invocation” as follows:

17:110 - Say (O Muhammad SAW): "Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between. [73:1-4, 3:113].

Obviously, in your “Qur’an class” one does not “invoke Allah” or “call upon Him”. And likewise “recite the Qur'an in slow, measured rhythmic tones”. The author of the video also states that such an injunction of Salat does not make any sense in the “Qur’an Classes”.
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Bukhari did not use the knowledge of the Qur’an to define Sunnah or authenticate Hadith. He used chain of narrators. That is why 95% of the Hadiths contradict the true knowledge of the Qur’an. But in all of this, is it not amazing that all the physical acts of Salat mentioned in the Qur’an appear as “compulsory acts” (Faraiz) of Salat in the Hadith?
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AK Sayed
jawaidahmed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

Birds are following their instincts by doing what they have evolved/programmed by Allah to do through his universal laws. Their salat is adhering to this.
Man and choose to obey the universal or social laws of Allah or deny/transgress them. When he is wilfully obedient he is doing salat.

The answer to the plea of Surah Fateha comes straight away in Surah 2, 'this is the Guidance you are asking for' to paraphrase the meaning. Hence, reading AND implementing the Qur'an is salat in itself and physical acts are a religious/mulla/rabbi/priest construct.
infoaksayed@1234
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

My reply to Jawaid's Post of Mon 27 Feb 2023
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The following verses of the Qur’an reveal that Salat has nothing to do with their “instincts”: But it has a lot to do with the Laws of Physics and Mathematics Allah has used to create our Universe. For example, what has “birds in the air with their wings outspread” has to do with their “instincts”? Even if they had “wings outspread”, if the Laws of Physics did not exist in their creation, they would not dominate the air.

24:41 - Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) Salat and Praise. And Allah knows well all that they do.

16:48 - Do they not look at Allah's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner.

All creations function according to the Laws of Physics and Mathematics that Allah used to create them. They are “not programmed by Allah” to function otherwise.

For example, about 10 billion years after the Big Bang, God chose the planet Earth to settle us on it. According to Genesis (1:2-9), it was a “water world” with no dry land, mountains, sunlight, vegetation, etc. In 2022, a scientist in Harvard University explained why it was so. In Qur’an (41:10), Allah states that He created the sunlight, mountains, dry land, vegetation, drinking water, etc, according to the Laws of Physics and Mathematics.

Likewise, Allah knew about the tectonic plates and the intense heat in the inner core of Earth, which would cause volcanoes, earthquakes, tsunamis, etc, where thousands of innocent lives would be lost in tragic circumstances. Yet He did not do anything about it because He wanted us to learn everything about the Laws of Physics and Mathematics from His creative powers in their pure sense.

Therefore, when Allah told the angels that He was going to create “vicegerent” on Earth, they immediately assessed that the “vicegerent” was going to be another animal which would “cause disorder therein and shed blood” (Qur’an 2:30). They did not fathom that this new creation would also be blessed with “consciousness” and “intellect” to do good with the Guidance of God, which animals lacked. Hence, like animals, we are not void of animal instincts which is “cause for disorder therein and bloodshed”, and like animals we were not “programmed” to do so or to commit incest, steal, etc. That is natural and inherent quality and nature of all creatures that live on the earth. If that was their Salat, animals would not be the “cause for disorder therein and bloodshed”.

Therefore, it is apparent that different creations were created according to different Laws of Physics and Mathematics and when they functioned accordingly, that was their MODE of Salat. It has nothing to do with their instinct of good or bad behaviour. And likewise, it is apparent that “birds of feather flock together” and that we would prefer to live in our communities of our own culture. This is our natural instinct. We are not programmed to do so nor are the animals.

Therefore, the instincts by which birds and other animals function are not their Salat, but to function according to the Laws of Physics and Mathematics is their Salat.
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As far as the physical acts of Salat are concerned in humans, they are not religious/mulla/rabbi/priests construct as you believe. The Old and New Testaments of the Bible state that all Prophets “fell on their face and prayed”. For example, Abraham (Genesis 17:3, 17:17), Moses and Aaron (Exodus 34:8, Numbers 20:6 and 16:20-22) and Jesus (Mathew 17:6) “fell on their face and prayed”.

From my previous experience with you years back, I am aware that you do not believe in the Old and New Testaments of the Bible, but the following verses of the Qur’an compel me to believe in the Truth found in both, the Old and New Testaments of the Bible, as a very important injunction of my Faith:

2:4 - And those who choose to believe in what has been revealed to you (O Messenger) and in the (truth in) what was revealed before your times.
2:5 - They are the ones who walk on a path lighted by their Lord, and they are the ones whose crops of effort will flourish and they will truly prosper.

I know that the Bible has many defects. Renowned scholars of the Christian world also agree. On many occasion I have used the Qur’an as the Criterion to seek the Truth in the Bible. Sometimes it brings more clarity to my knowledge of the Qur’an. For example, Genesis 1:2-9 explained in detail that when God chose the planet Earth to settle us on it, it was a “water world” with no dry land, mountains, sunlight, vegetation, drinking water, etc. Therefore, when God said in the Qur’an (41:10) that He “created the mountains and vegetation in four days (4000 earth years)”, all that was said in Genesis 1:2-9 added more knowledge to the knowledge of my Qur’an.

Likewise, the following verse of the Qur’an makes it very clear to me that the “physical acts of Salat” are not “a religious/mulla/rabbi/priest construct”:

3:113 - They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].

Hence, it is very important teaching of Tawhid (unity and universality) in the Qur’an that we establish “the all truth” in the teachings of all the Books and Prophets of God so that we “do not divide therein” (Qur’an 42:13). And likewise, between the Word of God and sayings and doings of the Prophets, and between the secular and religious so that we are very clear what is Truth and Reality and what is not.
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AK Sayed
jawaidahmed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

Does the Qur'an confirm that the prophets of the Old Testament and New fell on their faces as an obligation/devotional act for us to emulate?

Instincts in birds etc means that they are being obedient to the laws of Allah, not deviating from His design of the universe or their anatomy, doing what He as evolved them to do. We, on the other hand can be willfully obedient or disobedient to His laws of nature and His social rules and regulations due to our free will. When we are obedient/follow Him then we are conducting salat.

There are no physical acts required or repetition of words for the sake of repetition alone, in this salat but requires one to read, understand and put into practice what He has given us. THAT IS THE DEFINITION OF GUIDANCE AND WHAT WE HAVE TO DO. Not add man-made old testament rules to the Divine.
infoaksayed@1234
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

Your logic and understanding of the Qur’an is very poor. In my previous Post I did quote the following verse of the Qur’an to demonstrate that all the people of the Old and New Testaments “recited the verses of Allah in a standing position and prostrated”:

3:113 - They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].

Like all Prophets, Prophet Muhammad (s) was given exactly the “same” knowledge of the Divine System and strict instructions “not to divide therein” (42:13). “Nothing was said to Prophet Muhammad (s) that was not said to all Apostles that came before him” (Qur’an 41:43). And “all Apostles of God were given Strict instructions not to say or do anything which was not revealed to them” (Qur’an 6:50, 53:3, 10:15 and 69:43-46).

Therefore, like Allah gave all the injunctions of Salat in the Qur’an to Prophet Muhammad (s), He gave exactly the same injunctions of Salat to all the Apostles that came before Prophet Muhammad (s). They gave Azaan, made wudhu, conducted Salah at specific times of Salat, faced their Qibla, recited the verses of Allah in the standing position, and made rukhu and sujood in their literal sense as it is found in the Arabic language. Therefore, according to the literal meaning of Salat, Rukhu and Sujood in the Qur’an, it is not wrong to claim in the Old and New Testaments that Abraham, Moses and Jesus “fell on their face and prayed”.

Therefore, under these circumstances, it was enough for Allah to tell us that all Prophets performed Salat. He did not have to give us the details of how they performed their Salah because all Prophets were given exactly the “same” knowledge of the Divine System. But Allah knew that there would be unthinking people among the Quranists. Therefore, in order to satisfy them, Allah states in Qur’an (3:113) that “all the people of the Old and New Testaments recited verses of Allah in the standing position and prostrated”.
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The instincts of Birds and all other animals are not a means of obeying the Laws of Allah. Even the angels knew this when Allah announced that He was going to create Man (Qur’an 2:30). They asked, “Will You place therein one who will make mischief and shed blood?” How present day Quranists who have consciousness and intellect do not know this, it’s amazing.

To explain this, let’s take the female of an animal and a human. Among the animals she raises her infant in exactly the same way, with kindness, care and affection as the human female. Among animals this happens by instinct and among humans this caring and loving of the infant takes place by using their consciousness and intellect. Just like the human female was not commanded by Allah to do so, the female of the animal was not commanded to do so. Therefore, they are not following any Laws of Allah to do so. One is following its instinct and the other its consciousness and intellect even if she is an atheist.

Hence, while animals and inanimate objects are following the Laws of Allah according to the Laws of Physics and Mathematics which Allah used to create them, humans are using Revealed Knowledge to do so, without compulsion. For example, Adam’s consciousness and intellect was developed at the time of his creation. He was taught names and nature of things before he was placed in Paradise. Therefore, the Bible is wrong by saying he gained consciousness and intellect after eating from the “tree of knowledge”. Likewise, I think Muslims are also wrong by guessing that it was the “tree of immortality”. All that this passage of the Qur’an is telling us is that if we did not follow the Guidance of Allah we will end in Hell.
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If Salat means to read, understand and practice the Guidance of Allah, which is found in the Qur’an, then why does Allah tell us in the Qur’an to “believe in all the other Books and Prophets of God, which were revealed before the Qur’an was revealed to Prophet Muhammad (s), especially because all the Prophets were given exactly the “same” knowledge of the Divine System?”

Likewise, if Salat means to read, understand and practice the Guidance of Allah found in the Qur’an, then why does Allah tell us in the following verses of Qur’an to “believe in the Unseen” before telling us to “establish Salat”, and similarly why does He tell us after telling us to “establish Salat” that we “should spend out of what He has given us”, and “believe in Qur’an and what revealed before that” and in the Hereafter? (Qur’an 2:2-5). Wasn’t it enough for Him to say “establish Salat” if Salat meant to read, understand and practice the Guidance of Allah in the Qur’an?

And in the same way, if Salat means that one should read and understand Qur’an to practice it, why should one read and understand it at certain “times of Salat”? And similarly, why should one “stand” and “recite the Qur’an in a tone not too loud and not too quiet”? And if Salat means to read, understand and practice the Guidance of God in the Qur’an how does one “shorten the Salat”? If the basic meaning of Salat, Rukhu and Sujood in the Qur’an does not mean “prayer”, “bend” and “prostrate” respectively”, then why does Allah tell us to follow the Old and New Testaments where it is written that all Prophets “fell on their face and prayed”? Was it to confuse us or make the Qur’an unclear to us? Or is it a great coincidence (accident, chance) that the literal meaning of Salat, rukhu and sujood are the same in the Qur’an, Old and New Testaments of the Bible and Hadith?
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AK Sayed
jawaidahmed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

3:113 They are not all alike. Among the People of the Scripture there are those who take a firm stand for what is right, reflect on the revelations of God all night long and submit in adoration.

Salat encompasses the whole system of putting the Qur'an into practice, and if you are not happy with reading, understanding and implementing the Qur'an as one aspect of salat, but happy with the physical, recitation without meaning, namaz understanding, then nothing I say will be of value to you.
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

As an elderly person in the Ummah, born in a Muslim home, I feel very sad that after 1400 years of Islam, we Muslims are divided into so many different sects, madhabs, silsilas and khanqahs and disagree on almost all the basic and fundamental teachings of the Qur’an.

Our Beacon Forum is a wonderful Forum for all Muslims to engage in to establish the much desired Unity in understanding the true knowledge of the Qur’an. A lot of time and money was spent to develop it. May Allah grant Dr Shabbir Ahmed and all those who have assisted him to develop this Forum the best in the Hereafter, Ameen? We should not let this Forum to go to waste. It will be sad if it did not achieve the purpose for which it was created.

What I do not like in this Forum is that we are not allowed to become Free Thinkers. We are subjected to the QXP translation of the Qur’an, which I find, on many issues, is a contradiction to the most basic and fundamental teachings of the Qur’an. For example, let’s take the verse 3:113 which you have quoted in the above Post. According to the Word for Word translation of the Qur’an, it should be translated to mean, “They are not all the same. Among the People of the Scripture is a community standing (qaimatun) and reciting (yatluna) the verses of Allah during periods of the night and prostrate (yasjuduna)”.

The same word qaimatun for “standing” is used in verse 11:71, which states, “And his wife (Sarah) was standing (there) and smiled”. Therefore, in your translation of verse 3:113, QXP is misleading. It does not know the difference between “to take a STAND for the right cause” and someone “STANDING” somewhere and doing something, like reciting or smiling is shocking. Likewise, I am shocked when you believe “shorten the Salah” means “shorten the congregation”. Not knowing Salah and congregation are two separate things is ridiculous.

In Islam, one should never question the Guidance of Allah if its basic and fundamental meaning is adequately clear to us. For example, if Allah makes clear to us in the Qur’an that Salat constitutes “reciting the Qur’an in the standing position and prostrating at certain times of the day by facing Mecca”, we should not question the merits and demerits of it. We should accept it because Allah knows best, and we should understand it in a way that will best serve the interest of humanity as a whole. The verse of the Qur’an to this effect is as follows:

39:18 - Those who listen to the Word, and follow the best of its application (in a given situation), such are the ones whom God has guided, and they are the ones endowed with insight [39:55].

For example, we should explain that our “ritual Salat”, which contains a basic and fundamental meaning of “prayer”, “supplication” and “invocation” is really our “pledge” to God to enhance its metaphorical meaning of “adherence to the Guidance of the Qur’an 24/7” by following it up with “mutual consultation” and “consensus”, so that all the Muslims in our congregation and in the vicinity of our masjid have exactly the same knowledge of the Divine System and there is no division therein (Qur’an 42:13, 42:38).

Likewise, we should not care one bit about the secular and scientific world when we declare that we believe in angels, jinns, the Virgin Birth of Jesus, the creation of Adam from “moulded clay”, etc. We should explain to them that the Laws of Nature and wider Universe and all things associated with it are the only Truth and Reality there is. This includes God as Creator, free of all dogmas and doctrines of Religion, and the Guidance of God in the context of the Laws of Nature and the wider Universe. Therefore, all knowledge of science, religion, culture, politics, etc, which does not intersect the secular and religious, is conjecture!

AK Sayed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

I am not happy with physical rituals, miracles and things that go bump in the night.
Basic and fundamental meaning does not rule out the corruption of meaning of words to suit the ritual agenda.
I fully agree that we should be adhering to the Qur'an 24/7 but this makes the rituals of blind recitation five/three times a day meaningless.
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

In this Post, we are not talking about miracles and things that go bump in the night. We are talking Salat.

In the following verses of the Qur’an, Salat does not include, “to believe in the Unseen”, “spend out of what Allah has provided”, “believe in Qur’an and what was revealed before” and “believe in the Hereafter”:

2:3 - Who believe in the unseen, establish Salat, and spend out of what We have provided for them.
2:4 - And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].

In these verses of the Qur’an, Salat is a totally separate issue. Does that tell you that Salat is “adherence to the Qur’an 24/7”?

Please explain. Maybe I am missing something. That is why I am failing to coordinate my thoughts with yours?

AK Sayed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

You may want to read the meaning of the verses from a non-ritual point of view to see if they may mean something more than this:

2:1 A.L.M. Alif-Laam-Meem. (Allah, Lateef the Unfathomable, Majeed the Magnificent, knows and understands your needs).
2:2 (Here is the guidance you asked for.) This is a Book in which there is absolutely no doubt concerning its authority and authenticity. And it leaves no doubts lingering in a seeking mind. It is a Guide for those who wish to journey through life in honor and security. [Rayib includes the meanings given in the first two lines. This Divine Writ, Al-Qur’an, is a Monograph that, when studied with an open mind, humility and sincerity, finds its own way from the mind to the heart. You will soon notice, as you proceed, that this Scripture leaves no lingering doubts in a sincere, seeking mind. If you remember that this is a Book of guidance and treat it as such, the glittering reality will dawn upon you that this is a Beacon of Light! It is a Guide for all those who wish to journey through life in honor and security. It has been recorded on parchment (‘Raqq’) by honorable scribes appointed by the Messenger. 52:2-3, 80:11-16. The Almighty Himself guarantees the truth of this Revelation, its explanation and its preservation. It is absolutely free of contradictions. Al-Qur’an = The Lecture or Monograph that finds its own way to sincere hearts, becoming Az-Zikr = The Reminder. 4:82, 10:37, 15:9, 29:48-49, 32:2, 52:2-3, 75:17-19, 80:11-16]
2:3 Those who (wish to journey through life in honor and security), believe in the Unseen, and establish the System of Salaat in which the following of Divine Commands is facilitated, and keep open for others the resources that We have granted them. [Establishing Salaat = Establishing the System in which Permanent Moral Values rule the hearts and minds of men and women. There are neither masters nor subjects in such a system, since therein prevails the Rule of laws. (2:177, 22:41, 94:7-8). Al-Ghayeb = The Unseen: The likeness of a seed that is beneath the soil hidden from a farmer’s view. Yet the farmer believes that given proper environment and care the seed will sprout. (9:119, 57:20, 89:27-30). Salaat = To follow closely, like a runner-up (Musalli) follows the winning horse (Saabiq) = Follow God’s commands closely. Aqimussallat = Establish the System that facilitates the following of Divine Commands. Zakaat = The Just Economic Order where everyone works according to his capacity and is compensated according to his needs. People spend on others or give to the Central Authority (Islamic government) whatever is surplus (2:219). And they do so whenever they earn any income (6:141). The Islamic government as the trustee of all natural resources is responsible for maintaining a viable and benevolent state. The state gives Zakaat instead of taking (22:41). The System of Zakaat is managed by the government that ensures the development of the individuals and the society. The 2.5 percent ‘taking of’ annual charity is a non-Qur’anic concept that trivializes the comprehensive Qur’anic System of Zakaat. The Central Authority can levy taxes of varying percentages according to the changing times and needs of the society. Charity or Sadaqaat are meant for the interim period whenever the Divinely Prescribed System of Life is not yet in place. For Central Authority, the Qur’an uses the terms Allah and Rasool (3:32). After the exalted Rasool (Messenger), the believers must elect their leadership through a consultative process in a manner suitable for the times. The Qur’an gives us the basic Rules and leaves the details and the ways to implement them up to people. People will make decisions with mutual consultation according to changing times. (42:38). For God’s Right = Divinely ordained right of the poor, see 6:141, 11:64, 55:10]
2:4 And those who choose to believe in what has been revealed to you (O Messenger) and the truth in what was revealed before your times. And they have conviction in the laws of Requital, and, therefore, in the Life Hereafter. [Similar were the blessed people who believed in and followed the previous Scriptures. Men and women of understanding use their faculty of reasoning and understand that human intellect has its limits. It can tell people what is, but it cannot tell what ought to be. The human intellect is also affected by emotional, cultural and environmental conditions. They understand that Divine Revelation economizes human effort and time on trial and error. They also realize that life is no vain sport. It has a sublime purpose and keeps evolving like everything else in the Universe. So, the death of the human body is only a transition to a higher form of life for the human ‘self’. Thus, they have conviction in the Hereafter. This can be likened to the birth of a baby who leaves the mother’s womb and moves on to a new and higher level of existence. Anyone failing to believe in the immortality of Nafs (‘Self’ or 'Soul'), bars himself from seeing life in its totality and, therefore, toils through this life without a higher objective. The higher objective is to live by permanent moral values and thus attain an immortal life in Paradise. 2:185, 6:73, 7:52-53, 7:157-158, 10:4, 21:10, 21:24, 40:11, 45:4-5, 67:2. “The truth in what they have” points to human touch in the Bible even before Prophet Muhammad’s times. See verses 2:75-79, 2:101, 3:70-71, 3:78, 3:186-187, 5:13, 5:41, 6:91-92, 9:31, 61:7]
2:5 They are the ones who walk on a path lighted by their Lord, and they are the ones whose crops of effort will flourish and they will truly prosper. [Muflihoon from Fallaah = Farmer who ploughs the earth for seeding and gets an abundant crop in return. Huda minr-Rabb = The Lord’s Light = This Qur’an to which one must turn with an open mind. Those who approach it without clearing their minds of pre-conceived notions will fail to “touch” this Book. 56:79, 4:88, 5:15, 23:1-11, 24:35, 31:2-5, 42:5]
2:6 Remember that those who have chosen denial in advance, it is all the same to them whether you apprise them (of the consequences of their actions) or apprise them not. They will refuse to acknowledge the truth. [2:89-109, 6:26, 27:14, 35:42-43, 36:70, 41:26, 47:32]
2:7 God (His laws of Cause and Effect) has sealed their hearts and their hearing, and on their sight there is a veil. And theirs will be a tremendous suffering. [Khatm or Taba’ from God, seal on the hearts, is a natural consequence of one’s deeds. Blind following, selfish interests, preconceived notions and arrogance render the human mind non-receptive to Divine Revelation. Thus, one loses the ability to perceive the Truth. It is easy to see how damaging to human intellect and behavior this phenomenon can be, a tremendous suffering that is built-in as the logical consequence of such attitude. 4:88, 17:46, 18:57, 40:35, 45:23, 83:14]
2:8 And of mankind there are those who claim, “We believe in God and the Last Day", while they are not believers. [Their actions that speak louder than words, contradict their claim. 4:136, 49:15]
2:9 They wish to deceive God and those who have attained belief. But they deceive none but themselves and realize it not. [They are living in a state of denial. Since reason is a prime human quality that must to be used and they have forsaken it, they are little aware of what opportunity of personal development they are missing]
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

All that Al-Qur’an 2:2-5 is saying that:
This is the Book of Guidance for those (1) who fear God; (2) believe in Unseen; (3) establish Salat; (4) give out of what We have provided them; (5) believe in Qur’an; (6) and Books that were revealed before Qur’an, (7) and in the Hereafter.

If I knew you were going to answer me by copying and pasting QXP 2:2-5, I would not have asked you to explain the meaning of Salat in these verses, especially after telling you that it is wrong to subject people on such a Forum to adhere to the translation and commentary of QXP Alone without questioning it. Then what is the difference between one who follows the Hadith of Bukhari without questioning it or any other translation of the Qur’an?
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The root-word meaning of Salat is as much “prayer and supplication” as it is “adherence to something or to follow closely”. Therefore, how could one know exactly what the meaning of Salat was in Qur’an 2:2-5 unless one did not read the entire Qur’an and Books that were revealed before the Qur’an was revealed?
Hence, with respect to the knowledge of Salat in the Qur’an and Books which were revealed before the Qur’an, I have stated before that they clearly state that there are specific times of Salah during the day when one should conduct Salah and that in order to conduct Salah one should conduct the Ritual of wudhu (ablution).

And in addition to this (specific times of Salah), when the Qur’an instructs one to stand and recite the Qur’an facing Masjid Al-Haram and prostrate, the Qur’an and the Books that came before the Qur’an clearly states that Salat is a Ritual prayer, a supplication and an invocation or even a plea and a pledge.

Therefore, most of what is said about Salah in the Qur’an and in the Books that were revealed before the Qur’an was revealed there is nothing to attest or suggest that Salat is adherence to the Divine System 24/7.
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Let’s replace the word Salat with “the Divine System” in 2:2-5 as follows:

This is the Book of Guidance for those (1) who fear God; (2) believe in Unseen; (3) establish the Divine System; (4) give out of what We have provided them; (5) believe in Qur’an; (6) and Books that were revealed before Qur’an, (7) and in the Hereafter.

This does not make sense. But if these verses of the Qur’an said those (1) who fear God; (2) believe in Unseen; (3) give out of what We have provided them; (4) believe in Qur’an; (5) and the Books that were revealed before Qur’an, (6) and in the Hereafter and establish the Divine System, that would have made sense.
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Now let’s replace the word Salat with “regular prayer” in Qur’an 2:2-5 as follows:

This is the Book of Guidance for those (1) who fear God; (2) believe in Unseen; (3) establish regular prayer; (4) give out of what We have provided them; (5) believe in Qur’an; (6) and Books that were revealed before Qur’an, (7) and in the Hereafter.

QXP 2:6 - They are the ones who walk on a path lighted by their Lord, and they are the ones whose crops of effort will flourish and they will truly prosper.

Not only these verses of the Qur’an make sense but the entire knowledge of the Ritual Salat in the Qur’an and all Books that came before the Qur’an make sense.
---------------------------------------------

Regular “ritual” Salah is a very important injunction of the Qur’an. After the declaration of the Faith, it is the next most important pillar of Islam. It can be used by the individual and the community in the vicinity of the masjid as a “plea” and a “pledge” to God that we will function 24/7 in every aspect of our lives according the knowledge of the Qur’an Alone we recite in the “standing” position of the Salat and no other book of man. And by Rukhu and Sujood, we demonstrate our sincere submission to the “pledge”.

This pledge is actually missing in our masjid. That is why we are so badly divided in the Ummah and have become the most backward nation in the world. Thanks to the Tabligh Jamaat. We are not short of namazees in the masjid. It is about time we approached all people who financed the masjid and the Trustees of the masjid and explained how and why we should make our Salat a “pledge” to Allah that we will function in all aspects of our lives according to the Qur’an Alone by shura and ijma of the congregation and no other word of man. Would that not be a better way of promoting the Divine System?
------------------------------------------

AK Sayed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

You rightly stated that the root of salat is pray and supplication but it is also much more than this. Just to annoy you further, here is another copy and paste for you to read as it explains the meaning in much more Qur'an orientated detail:

The root of "salaat" are the Arabic letters: ص ل و (right to left in Arabic)
Saad-Lam-Waw (slw). E.W. Lane's Arabic-English lexicon/dictionary gives the following meanings of the root: prayer, supplication, petition, oration, eulogy, benediction, commendation, blessing, honour, magnify, bring forth, follow closely, walk/follow behind closely, to remain attached, to contact or to be in contact.
The Lexicons have the word Salaat in all its various usages and here it is explained by G.A. Parwez: “This word has occurred in the Qur’an 108 times in various forms and as Salaat 67 times. Salaat is the principle and one of the most important elements of Islam and has special significance. Also, in view of its extensive and repeated use in the Qur’an, it is necessary to discuss it somewhat in detail with reference to various verses. First its literal meaning:
1. As-Sala is the central portion of the backside, the portion from where tail of the animal comes out. Both sides are called Salwan and its plural is Salawatun (Taj).
2. Mosalli is the horse which comes at second place in a race and is so close to the first-placed that its ears are touching the other's back portion. (The first one is called Saabiq.) It, therefore, means to follow the first one very closely. There is a saying of Ali the fourth caliph, "Sabaqa Rasool-Allah, wa salla Abu-Bakr wa sallasa Omar wa khabatatna fitnatun." Rasool-Allah went away first, followed by Abu-Bakr and then Omar and thereafter chaos overtook us (Taj).
3. According to Taj, Salea Wastala means attachment, to remain stuck. From this reference Raghib says that verse (74/43), "We were not Musalleen," means that they did not follow the Rasul. Accordingly, Qurtabi also writes that Salaat would mean to remain within the bounds of the Laws of Allah, and Tasleah means to walk behind a person so closely that there remains no distance; not to surpass him but remain closely behind.
4. It is very important to understand the relationship of man and Allah. Allah is the One Who is Supreme, Most Perfect and Most Beautiful. He has various Attributes called Asma-ul-Husna and each Attribute is perfect and complete. Allah has also given a personality to man and referred to it as "Roohona" - the Divine Energy (see Rooh). The object or the purpose of man's life is to develop his personality according to the Laws of Allah and inculcate in himself as much of Allah's Attributes as may be humanly possible. In the first Surah (Al-F'atiha) of the Qur’an, a Momin is taught to ask of Allah to guide him to Sira't-Al-Mustaqeem (and that, in fact, should be a Momin's purpose of life - to tread the Sira't-Al-Mustaqeem all along - the straight and the balanced path) and in the eleventh Surah (Hud) it is stated that Allah continuously stays at Sira't-Al-Mustaqeem. It transpires from the above that the only straight path a Momin is required to adopt during the course of his life, is the same at which Allah Almighty Himself is going and running this universe. This path can easily be adopted by closely and steadfastly following the dictates of Allah's Book, i.e., the Holy Qur’an. Hence the basic meaning of Salaat is complete concordance with the Book of Allah and thereby incorporating in one's own self Allah's most balanced Attributes, of course, as far as is humanly possible. In verse (24/41) a question is asked: "Have you not pondered over the fact that whatever there is in the universe including the birds with wings spread out, is continuously carrying out their assignments with fullest play of their capabilities and each one of them knows its sphere of duties (Tasbeeh) and the way those are to be carried out (Salaat)." This obviously means that everything in the universe knows by instinct, what are its duties and how to perform them and what is its destiny. As far as animal world is concerned, they do it by instinct. But if a human being wants to know, what is his Tasbeeh and Salaat, it is a must for him to have faith in Wahi, through which all these directions containing do's and don'ts are explained. This is Iqamat-As-Salaat, a special term used in the Qur’an. To follow the Laws of the Qur’an is Iqamat-As-Salaat. This is not possible individually and can only be done collectively; that is why the Qur’an has used the plural tense for this. It is the responsibility of an Islamic State is to establish this order (22/41), and they do it by mutual consultations (42/38). This system covers all the aspects of life, particularly the economic system. Verse (11/87) is very significant in this regard. It says: "O Shuaib! does your Salaat not permit us even to spend our wealth as we desire?" They did not understand as to what type of Salaat is one which gives directions even in economic matters; they thought Salaat is just a prayer or some sort of ritual.
In a nutshell it would pose one simple question. Would a person like to decide his affairs according to his desires, wishes or would he surrender before the Laws of Allah? This later position is called Salaat. Verse (19/59) further clarifies: "they were followed by people who abandoned or negated the Salaat." Therefore, following the Divine Laws is called Salaat. As such Ibn-e-Qutaiba says, Salaat actually means Ad-Deen and Iqamat-As-Salaat means Iqamat-ud-Deen.
5. As-Salla means fire and firewood. Salla Asaho-Alan-Nar means he straightened and softened his stick by heating it with fire. As such Salaat would also mean to remove one's defects. Author of Al-Minar says that Salaat, in fact, is the recognition that one's personality needs guidance of a superior authority. In this way Qurtabi says that Salaat means obedience to Allah.
6. Another meaning of Salaat is to subdue and arrest and attract someone's attention (Muheet). This view would explain another meaning of Salaat which is taming and harnessing the forces operative in the Universe.
7. One meaning of Salaat is reverence and respect (Taj), i.e., to work for and establish a socio-economic system that proves the greatness of the Sustainer of this universe.
8. In Hebrew dictionary Salawat (plural of Salaat) is the praying place of Jews. In verse (22/40) this word is used in that context.
9. Salaat has also been used for a particular ritual. On the whole, whatever a Momin is doing by following the Laws of Allah, without any restrictions of time or formation, is Salaat. But where ever in the Qur’an it refers to a particular action, its form and timing has to be fixed. In this regard there are various verses in the Qur’an, e.g.,
a. Verse (5/6) mentions ablution, which is to be performed before offering Salaat.
b. Verse (4/43) prohibits the Momineen to perform Salaat when they are under the influence of intoxication (the Momineen are, however, admonished to refrain from the use of intoxicants 5/90-91).
c. In Surah Al-Jumma (62/9-10) it is commanded: "when you are called for the congregation on the day of Jumma, you should rush towards Zikr-Allah, putting aside your business - and after Salaat spread out in the land in search of bounty of Allah and do His Zikr a great deal, so that you may prosper."
d. Some specific timings are also mentioned in the Qur’an. Verse (17/78) directs the Momineen to establish Salaat from early morning till late night. In this verse the word "Dalook" has been used which means from morning till evening, thereby denying the earlier superstition that certain times of the day are good or bad. It is further explained in verse (11/114) that Salaat be established on the two ends of the day and early hours of night. Verses (20/130) and (50/39) mention about Hamd before sunrise and sunset and also late night when stars start fading (52/49).
e. Verse (24/58) mentions about Salaat-ul-Fajr and Salaat-ul-'Ishaa when domestic servants are forbidden from entering private apartments without permission.
f. About recitation during Salaat, the Qur’an says that you should understand as to what you are reciting (4/43) and do not recite loudly or in silence but adopt a course in between.
The above verses explain that the meaning of Salaat encompasses the congregational prayers as well. Wherever Aqeem-us-Salaat is referred to, it means the establishment of the whole system, the obedience to the Laws of Allah, and the observance of all the duties expected of a Momin. At other places, it also refers to the offering of prayers as well other duties which are a part of the whole system. For this distinction one has to see the whole verse and the context in which it is brought. Similarly, the word Musalleen is referred to those persons who are at the height of dignity (70/22-35).
g. Salla Alaihe, according to Raghib, means to respect, to give blessings, to encourage, to grow, to nourish, to stop getting decayed. So, in those verses of the Qur’an where this root occurs with 'Ala, it means that Allah and all the heavenly forces encourage you, provide you with necessary means of growth and nourishment and make your efforts bear fruit (33/43). In verse (2/157) it is stated that when the Momineen face difficulties in the enforcement and establishment of Deen, they do not get disheartened, but remain steadfast and they deserve all the appreciation and encouragement from Allah. This is also mentioned in particular about Rasool-Allah (peace be upon him) himself saying, "Allah and all the heavenly forces help and encourage him in the fulfilment of the Divine program. So, O Jamaat-ul-Momineen, you should also help your Rasool (peace be upon him), by following him and submitting before him." (33/56)”
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by mrafi »

Salat problem has not been solved in the last 15 centuries as there are arguments for and against it. Its up to a person to have his own interpretation of the term after reading and understanding the Quran. Its futile to continue the discussion. One thing that cannot be doubted is the reading, comprehension and practical application of the verses of the Quran even if one practices the ritual aspect of Salat
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by infoaksayed@1234 »

You said in 3 above:

3. According to Taj, Salea Wastala means attachment, to remain stuck. From this reference Raghib says that verse (74/43), "We were not Musalleen," means that they did not follow the Rasul. Accordingly, Qurtabi also writes that Salaat would mean to remain within the bounds of the Laws of Allah, and Tasleah means to walk behind a person so closely that there remains no distance; not to surpass him but remain closely behind.
----------------------------------------------------
In the following verses of QXP we are given meaning of Musalleen as follows:
QXP 74:43 - They will reply, “We were not of the Musalleen.” [Who are Musalleen? 70:22-35. The Musalleen (from Salaat - are not the so called ritualistic praying ones, but) Those
who always follow the Divine System.
-----------------------------------------------------

But in the following verses of QXP we are given the meaning of Salat and Musalleen as follows:

QXP 107:4 – Ah, woe to the praying ones (musalina)!
QXP 107:5 – Those who know not what their prayer (Salat) is meant to be.
QXP 107:6 - They only want to be seen and praised. [9:54. They go through the motions of prayer (Salat) and keep announcing it.

QXP 9:54 - They join you in congregations of prayer (Salat) only half-heartedly and just to be seen of men
--------------------------------------------------------

Can you see the confusion among people who give meaning of Salat as “Divine System” and Musallen as people “not the ritualistic praying one”?
They are not consistent with what they say. They get caught every now and then for not saying the Truth. But people who give meaning of Salat as “prayer” and Musalleen as “praying ones” do not encounter such a problem.
----------------------------------------------------------

AK Sayed
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

You have to go back to the beginning of Surah 107 to see the context and avoid any confusion. If I may paraphrase what and whom is being addressed then this may help.
There are some who say one thing and do another.
They do not help those in need.
Rejected are the 'righteous'
who do not know righteousness.
They do all for 'show'
And keep back resources for others.

Here the Qur'an spells out an act that should be undertaken, not a ritual, helping others, which is following/implementing the Teachings of Allah, and says some are not doing this and do not know their 'salat'. If this was a simple namaz ritual then Allah would have no need to mention 'righteous' acts as praying to Allah is a personal act, nothing beyond the physical motions and repetition of words.
This solidifies the case for salat to be a system, both personal and universal society based where everything is undertaken according to the Teachings of Allah.

I can see that QXP uses "praying ones" and "prayer" which does not help with what I am advocating about the meaning of salat but even if you put my words into this then, what the Qur'an is saying about the hypocrites still stands.

107:1 Have you seen him who proclaims allegiance to the Divine System, but denies it in action? [53:33, 75:32-33, 95:7. Takzeeb = To give lie = Deny in practice = Reject in daily life]
107:2 He is the one who repels the orphan, the widow, the helpless, the one in a lonely state. [69:34, 89:17-18]
107:3 And urges not the feeding of the needy. And participates not in helping those who have lost their jobs, whose businesses have stalled, and whose hard earned income is insufficient to meet their basic needs.
107:4 Ah, woe to the praying ones!
107:5 Those who know not what their prayer is meant to be.
107:6 They only want to be seen and praised. [9:54. They go through the motions of prayer and keep announcing it]
107:7 And, with all this, they hinder the flow of sustenance (by hoarding). [Ma'n = Running water. Mu’eein = Source of sustenance with plenty of fresh water springs. 23:50]
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Re: The Literal and Metaphorical concept of Salat in Qur'an

Post by jawaidahmed »

the website link from Junaid bhai is as follows for those interested in true Ialam
SAJDA & MASJID IN THE LIGHT OF QURAN

Dr Kashif Khan Researcher & Author
185 articles Follow
September 5, 2016
QUESTION:

Now I am totally confused if masjid is mansab….

Muhammad Sabir

ANSWER:


There is no confusion in understanding the Quran if you take the correct meaning of the Arabic words of the Quran and apply them to all verses to understand Allah’s true message. However, if you still follow the fabricated meaning of the words of the Quran, which were invented about 1200 years ago during the early Islam conspiracy, you will be lost in confusion.



Mr Affan Haider also commented on my recent article “TRUE UNDERSTANDING OF THE VERSE 72:18 “ وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا”



“Well even linguistically it doesn't make sense, purely and simply, in Arabic each complex word is derived out of a root word which doesn't change its character upon expansion, it is not possible for nasb or sanad to evolve to masjid, the base word clearly is sajd. The word sajadah itself is a derived, complex word and not the root and can't be used to put forward the argument above. JazakAllah Khair- Affan Haider”



This is absolutely right that” in Arabic each complex word is derived out of a root word which doesn't change its character upon expansion” but what will you do if you have memorised the wrong meanings of the “root words” ?



If you don’t know the correct meaning of the root word obviously you will derive the wrong meaning of its derivatives. That’s what happened in the early Islam conspiracy when leftover Arab pagans and Zoroastrian Persians came into power they have changed the meaning of the Quran and meaning wise replaced those Arabic words with similar Persian words which were used in the Quran. Since then the wrong meaning of the Quranic words are being published and memorised. Furthermore, our scholars and whole Muslim nation is stuck with the misleading translation of the Quran that was given by the nexus of the enemies of Islam who changed the meaning of the words of Allah in the said conspiracy against the Quran.



Mr Zakir Hussain commented on the same article that this is the Secular Translation of Quran and he had 5 years research in finding the Western agenda and methodology of changing Muslims and their concept of reading the Quran, Prayers, Fasting, Hajj, Zakat, Jihad, Gaib like Heaven, Hell, Jinn, Angles, Miracle, Mihraj, Yajooj-Majooj, Signs of God, Mosque, Kaaba, Eid, Qurbani, Taboot, Arz o Sama, Laws of God, Limitations like Qasaas, Murder, Nikha, Divorce, Quranic Definition of Muskhrik and Kafir etc. except Human Rights, which is the tool of western countries to hide their crimes and blackmailing the weak nations of the world.



Mr Zakir Hussain could be right because he also knew the misleading meaning of the words of the Quran which were fabricated by the agents of Persian Bramika, i.e. the council of the cabinet ministers of Abbasid Caliphate who were Zoroastrians and Buddhist by religion and coming from the precedent Caliphates. Mr Zakir Hussain would have found the truth if he had conducted research on the words of the Quran keeping aside his personal beliefs and dogma of his school of thought.



Anyway, I have no agenda and no aim other than to bring out the true statements of the Quran which was sabotaged by the enemies of Islam and being concealed by their followers because of their non-Quranic beliefs and false dogma. Muslim is the title of the followers of the Quran because Quran brought Islam. Even in the time of the Prophet Muhammad (pbuh) only those were called Muslims who accepted the words of Allah which were revealed in the Quran on the Prophet (pbuh). However, those who did not accept the message of the Quran they were called “Kafir”. That time Muslims had no belief and no dogma other than accepting Allah’s words which were revealed in the Quran. So, the Quran was only source of guidance and the Prophet (pbuh) preached the Quran alone to bring people towards Islam. Therefore, those who don’t accept the words of Allah which are written in the Arabic text of the Quran they are not Muslims despite their Muslim names and Muslim family origin and they have nothing to do with Islam.



Due to our false beliefs and memorisation of wrong meanings of the words of the Quran the correct translation of the Quran looks add and unacceptable because we never heard the correct meaning of the verses of the Quran. Furthermore, the correct translation of the words of the Quran clashes with our false beliefs and pagan dogma which were sneakily incorporated into Islam by polytheist pagans who used to hate the Prophet (pbuh) for diverting them from the way of their ancestors. Today we are in the same situation and we don’t want to surrender our ancestors’ thoughts in front of the words of Allah revealed in the Quran. We make countless excuses and invent false arguments against the words of the Quran and we don’t want to know the truth, simply because we don’t want to leave our false beliefs. We spend years in conducting research on so many other topics but we are not interested in conducting research in the Quran. If you are not happy with the correct translation of the Quran you can do your own research instead of misguiding others and setting fire in your grave.



The Quranic word “سجدہ” is derived from Arabic root word “سجد” the correct meaning of which are as under:

To go down, to rest, to support, to houour, to submit, to persuade, to accept, to turn towards something, to incline, to become humble, to become obedient or obeying someone.



Abu al-Qasim Mahmud ibn Umar al-Zamakhshari Jar Allah mentioned in his well-known Arabic lexicon “Asas”, Ibn‐Barree and AI‐Jowhari mentioned in the ancient Arabic dictionary “Sihah”, Seyyid Murtada Az‐Zebcedee mentioned in his legend Arabic lexicon “Taj ul Aroos”, Abu Tahir Majid al-Din Muhammad Ibn Ya'qub Ibn Muhammad Ibn Ibrahim al-Fairuzabadi mentioned in his popular Arabic lexicon “Kamoos” and AI‐Feiyoomee mentioned in his famous Arabic lexicon “Misbah that “سَجَدَ” means: became lowly, humble, or submissive, which is a synonym of Arabic word “خَضَعَ” to mean: undergo, succumb, surrender (استسلم), subdue, subordinate, throw in one’s hand, hew, endure (تحمل), stand, enforce, support, put up with, obey (أطاع), comply, conform.



Ibn‐Mukarram wrote in legend Arabic dictionary “Lisan uI Arab” that “سجد” is an act of saluting. Seyyid Murtada Az‐Zebcedee also mentioned the same in his legend Arabic lexicon “Taj ul Aroos” and both “Lisan ul Arab” and “Taj ul Aroos” quoted the Arabic phrase: “سَجَدَ لَهُ” mean to: He saluted him. And also: He paid respect, or honour, to him; or magnified him. Al‐Tebreezee said the same about the Arabic word “سجد” on the page 294 of the “Exposition of the Hamdseh,” which is also known as “Hamasae Carmina,” of Al‐Tebreezee.



Well known Arabic author Aboo‐Haneefeh Al‐Deenawaree quoted in the “Book of Plants”, Al‐Mutarrizee quoted in the “Mughrib” and Seyyid Murtada Az‐Zebcedee also quoted in the “Taj ul Aroos” an Arabic phrases “سَجَدَتِ النَّخْلَةُ” to mean: The palm-tree bent, or inclined. Abu al-Qasim Mahmud ibn Umar al-Zamakhshari Jar Allah and Seyyid Murtada Az‐Zebcedee quoted in the “Asas” and “Taj ul Aroos” the Arabic saying: “السَّفِينَةُ تَسْجُدُ لِلرِّيحِ” to mean: The ship bends, or inclines, by the influence of the wind. The both well-known scholars translated the Arabic word “سجد” mean to turn or to incline.



Famous scholar of Arabic grammar and an author of “Arabic lexicon Al Farra” and “Ma'ani al-Qur'an”, Yahya ibn Ziyad Al-Farra translated the verse 55:6 “وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ” to mean: “And the herbs and the trees turn towards the sun”



Abd Allah ibn Abbas and Ibn‐Mukarram of “Lisan uI Arab” added further in the above translation of Al-Farra: “incline with it until the afternoon-shade becomes broken obedience to that whereto they are made subservient, and as a fact to be believed without inquiry into the manner thereof”.

Kamoos and Sihah explained Arabic word “سَاجِدٌ” as an act. part. n. of “سَجَدَ” being lowly, humble, or submissive:



Seyyid Murtada Az‐Zebcedee explained in the “Taj ul Aroos” the phrase “سُجَّدًا لِّلّهِ”of the verse 16:48 meaning to: Humbling themselves to God, with subserviency.



Abu al-Qasim Mahmud ibn Umar al-Zamakhshari Jar Allah quoted in the “Asas” the Arabic phrases: “شَجَرَةٌ سَاجِدَةٌ” and “شَجَرٌ سَاجِدٌ” to mean: A tree, and trees, bending, or inclining. Aboo‐Haneefeh Ed‐Deenawaree quoted in his Arabic book the “Book of Plants” an Arabic phrase “نَجْلَةٌ سَاجِدَةٌ” to mean: a palm-tree bent by its fruit. Kamoos quoted a similar Arabic phrase “نَخْلٌ سَوَاجِدُ” to mean: palm-trees bending, or inclining.



In the above lines we have seen the meaning of the Arabic word “سجد” from the books of legend Arabic scholars and from those Arabic lexicons which are considered authority over the meaning of the words of the Quran and found that in Arabic language this Arabic word “سجد” is normally taken to mean: turning towards someone or something, becoming humble in front of someone/something, becoming obedient to someone, comply with and obeying someone.



Furthermore if we compare the statements of the following verses of the Quran the above meanings logically fit in these verses. Whereas the false meaning of this Arabic word “سجد” to mean “bending down lowering head or touching head to the ground” does not fit in these verses of the Quran because the Earth, the Skies, the Sun, the Moon, the Stars and the Trees can not perform this “سجدہ” which is the noun of the root word and verb “سجد”. Falling to the ground and touching the head to the ground are the meaning of Persian Zoroastrian “سجدہ” which was predominant in polytheist Zoroastrian religion and was also practiced by Arab pagans in which they used to fall in the feet of their deities and prostrate them by touching their forehead to the polytheists’ deity the Earth planet. Hindu polytheists still call “دھرتی ماں” (Dharti Maa),i.e. the earth mother to the ground or earth and prostrate it as a deity in the same way as Arab pagans, Zoroastrians and other polytheists fall down like an animal and touch their forehead to the ground. We do the same thing in our contact prayer (Namaz) because the pagans and polytheists wanted us to follow them and adapt their pagan rituals that’s why they have sneakily incorporated the pagan prayer (Namaz) in Islam and changed the meanings of the words of the Quran to bring their pagan prostration in Islam. They have made the unseen statue of Allah according to their pre-Islam belief and made us prostrate to the stone walls as they are notorious for worshipping stones.



However, the Quran does not take the Arabic word “سجد” and its derivative noun “سجدہ” to mean falling down to earth and touching the forehead to the ground because Allah is not a statue of any material to fall down to His feet to worship Him but in fact Allah is ever live and plays active roles to run the countless universes and to what is in and around them. So, prostration or “سجدہ” to Allah is only conducted by obeying His commands, by surrendering our false beliefs, by inclining towards Allah alone, by turning towards Allah alone, by becoming humble in front of Allah, by obeying Allah, by complying with Allah’s orders, by following Allah alone and by becoming His obedient.



If you understand the above explanation of the Arabic word “سجدہ” you will understand the whole Quran without any problem and without any confusion but if you don’t understand this clear and to the point explanation it means you don’t want to understand the Quran and you don’t want to perform the Sajda “سجدہ” that is mentioned in the Quran because you don’t want to leave the false beliefs of your ancestors like Arab pagans.



وَلِلّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ (13:15)

In Urdu and Persian translations and in some of English translations of the above verse the present verb “يَسْجُدُ” is translated to mean “SAJDA”, i.e. this word is not translated and it is expected that people will automatically understand what is “Sajda”. However, in English this verse is translated to mean: Whatever is in the skies and the earth prostrate to Allah. People automatically understand that “prostrate” means fall over the ground facing down and touching head to the ground. No one understands how everything in the skies and the earth falls on the ground facing down and touches ground with their foreheads. Therefore, the purpose of revealing this verse has been deliberately destroyed and diverted towards paganism.

However, the true translation of this verse” وَلِلّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالأَرْض” (13:15) is as follows which is quite understandable:



And obey Allah /follow Allah/incline towards Allah whosever is in the skies and the earth.

OR

Obeying is only for Allah from whoever is in the skies and in the earth.



وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَآبَّةٍ وَالْمَلَآئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ (16:49)

Correct Translation: What is in the skies and what is in the earth from living things (animal/insect/organism) and His Angels obey Allah/follow Allah/turn towards Allah and they are not arrogant

However, in the misleading translation the actual message of God has been destroyed and the words “Sajda” and prostration are used and the rest is left to the readers to understand in which mosque animals go to perform sajda and how they do this? How and where the Angels perform their sajda by falling down forehead wise and how other living and non living things bow down and rub their forehead to the ground to perform sajda? On top of that they have memorised the wrong meaning of sajda to send attributes of salutations and prostration to their ground god, the earth deity. Mindless people don’t think why the Angles and other things of the skies will come to the ground to prostrate Allah if the meaning of Sajdah is to fall over the ground to touch forehead?



أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ (22:18)



Correct Translation:

Haven’t you seen that Allah is obeyed by whoever is in the skies and whoever is in the earth and by the sun and by the moon and by the stars/planets and by the mountains and by the trees and by the living things/animals?



If our scholar’s definition of “سجدہ” is right to mean kneel down to touch your forehead to the ground then you must ask yourself a question how sun, moon, stars or planets, hills trees and animals perform “سجدہ” (Sajda)?

Considering that Sun, Moon and other stars/planets bow down to earth on their forehead to perform “سجدہ” (sajda) is just a myth of ignorant Mullas who don’t even know if sun is setting from one place of the earth it is in fact rising from the other place of the same earth. Setting and rising of moon and the rest of the stars/planets are the same.

وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ (84:21)

What a nonsense translation that is given by our scholars: When the Quran is read towards them they do not prostrate???



No one has the mind to think why they should perform sajda to Allah if they are still not reverted to Islam?



Whereas, Allah is actually saying in this verse وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ (84:21)

“When the Quran is read on them they don’t accept it/they don’t obey it/ they don’t follow it and they don’t incline towards it”.



It does make sense instead of the nonsense translation of our scholars in which they have ruined the actual spirit of Allah’s message to bring the pagan prostration “سجدہ” of falling down on forehead in the translation of this verse of the Quran.



How beautiful phrase of the Quran is this “وَاسْجُدْ وَاقْتَرِبْ (96:19)” which has been destroyed in the translation of the Quran to mean: “prostrate to get closeness or nearness” which is automatically understood by people to fall on the ground and touch the pagan deity earth by their forehead to get Allah’s closeness or Allah’s nearness. Whereas Allah actually says in this Quranic phrase “وَاسْجُدْ وَاقْتَرِبْ (96:19)”: And obey and get close/ and become obedient and get nearer/ and follow and become near. In fact in this verse Allah makes us understand that the way of reaching out to Him is His obedience. The golden rule to become Allah’s “مقرب” (the closest) has been told in the phrase “وَاسْجُدْ وَاقْتَرِبْ (96:19)” to obey Allah or to follow Allah to get closed to Him but the enemies of Allah, the enemies of Allah’s Prophet (pbuh) and the enemies of Islam diverted the told obedience of Allah to the Satanic Sajda which they used to perform by falling on their forehead over their “earth god” that is also known as “أُمَّ الْقُرَى ” in the verses 6:92 and 42:7 of the Quran. The true meaning of “أُمَّ الْقُرَى ” is “the globe mother”. “أُمَّ ” means ‘mother, mum, mama, mummy’ and “ الْقُرَى ” means “the globe” or the earth. The small area of the earth is called “قَرْيَةٍ ” (Qariah) in Arabic that is already mentioned in the verses 2:58, 2:259, 4:75, 6:123, 7:4, 7:82, 7:88, 7:94, 7:161, 7:163, 10:98, 12:82, 15:4, 16:112, 17:16, 17:58, 18:77, 21:6, 21:11, 21:74, 21:95, 22:45, 22:48, 25:40, 25:51, 26:208, 27:34, 27:56, 28:58, 29:31, 29:34, 34:34, 36:13, 45:23, 43:31, 47:13 and 65:8 of the Quran to mean towns and cities on the planet earth. Therefore, as a whole globe of the earth is called “قُرَى” which is also mentioned in many verses of the Quran. In the presence of the definite article “ال” (al) the letter “ى” at the end of the word” الْقُرَى ” also denotes the first person objective pronoun to mean “my”. Therefore, as a whole the combined word “أُمَّ الْقُرَى ” stands for “My Globe Mother” or “My Earth Mother”, which is also known a deity “Dharti Maa” (the globe mother or the earth mother) in Hinduism and in so many other polytheist religions including Arab pagans, and this earth mother deity is worshiped by polytheist pagans around the globe. This earth deity “أُمَّ الْقُرَى ” is also known as the "mother of all settlements" in Arabic literature.

In the verses 6:92 and 42:7 of the Quran Allah has sent warning on “أُمَّ الْقُرَى” and the word warning is also used in the translation but in a way that no one can understand why this warning was given.



Therefore, those who perform “سجدہ” on the earth like we do in the prayers (Namaz) they are in fact committing “SHIRK” of prostrating the earth deity of polytheist pagans. According to the Quran this “سجدہ” does not go to Allah. However, “سجدہ” for Allah that is mentioned in the Quran will be only performed by obeying Allah’s direction same as the sun, the moon, the stars, the hills, the trees, the animals and everything in and around the universes has been performing “سجدہ” to Allah by following His directions and by obeying Him.



Those who claim that they know the linguistics more than anyone else they should ponder upon the statements of the above mentioned verses of “سجدہ” and should refresh their knowledge with the correct meaning of the Arabic root word “سجد” and its derivative “سجدہ” in the light of Allah’s words that everything has been performing “سجدہ” to Allah (swt). Those who claim that they have done substantial research in so many years they should stop deceiving themselves and misguiding others because they did nothing except devising the ways how to carry on the pagan practices given to them by their ancestors.



Thus, in the light of these verses “وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ” (55:6), وَلِلّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ (13:15), ” وَلِلّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالأَرْض” (13:15), “وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَآبَّةٍ وَالْمَلَآئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ” (16:49), “أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ ” (22:18), “وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ” (84:21), “وَادْخُلُواْ الْبَابَ سُجَّدًا” (7:161), “وَاسْجُدْ وَاقْتَرِبْ (96:19)” and so many other verses of the Quran together with the research in the classical Arabic literature and the ancient Arabic dictionaries we have reached to the conclusion that the Arabic/Quranic word “سجد” and its derivatives such as “سجدہ” do not hold the meaning of the traditional prostration of falling down the earth on forehead or kneel down on forehead but in fact the correct meaning of Arabic/Quranic word “سجدہ” is “obeying, following, turning and inclining”. If this inclination and obedience go to something/someone else other than Allah in following someone else’s directions except Allah it is known as “سجد الحرام”, which is performed in “المسجد الحرام” facing towards the meteorite black stone, foot impression idol and towards the stone walls of the ex-storeroom of idols, or in the masjid facing towards the direction of the pagan shrine Kaaba and in the rest of the temples of other religions, and anywhere on the ground. It could be interesting that Hindu Mandirs (temples) are also found facing towards the pagan shrine Kabaa like our masjids. The moon crescent symbols of polytheists’ deity “moon god” are visibly installed on the peak of minarets and on the top of domes of our masjid and the same symbols of the moon crescent are found in all Hindu temples.



However, “سجد” or “سجدہ” for Allah is only performed by following His directions and obeying Him. Masjid “مسجد” is an a.o.r. (area of responsibility) of “سجد” or “سجدہ”, which is in fact a terminal, position or post of those who are held responsible for the a.o.r. of “سجدہ” or a position of someone who is holding, owning or deserving or worthy to have or to receive “سجدہ”. This area of responsibility or right is designated to Allah alone, which is Allah’s Masjid that is unseen because Allah is unseen. On the other hand if a.o.r (area of responsibility), right or position or the post of having “سجدہ” is nominated to idols it is also called “مسجد” (Masjid) in the Quran, which is actually a “منصب” position, “مسند” post or seat of someone who holds the rights of the area of responsibility. Who think that the statues, stones and seen or unseen idols are responsible for their “intercession”, salvation and provide them provisions of life they perform “سجدہ” to them that is their “مسجد”. Who accept Allah alone is responsible for everything they appoint Allah on this “منصب” or “مسند”, i.e. the position, post or seat that is called Allah’s Masjid, which is really Allah’s right, Allah’s position, Allah’s post and Allah’s seat. I have no more words to make them understand who are still confused and don’t want to understand what is “سجدہ” and what is “مسجد” and due to their false knowledge and poor dogma they don’t believe that “مسجد” is Allah’s virtual designation meaning to Allah’s post (منصب/مسند).



You can awake the unwoken but you can’t awake the woken



In the correct translation and true explanation of the verse 72:18 I have already mentioned that “الْمَسْجِدِ الْحَرَامِ ” is not a sacred but the forbidden, banned and unlawful Masjid. In the same article I have also mentioned in detail the actual meaning of “Masjid” is the place/post/ mansab (منصب) or “مسند” (masnad) of submission, surrender, obey and follow. Had you used the correct meaning of these words you would have understood the verse 17:1 without any confusion but you are still relying on the wrong translations of the verse 17:1 and getting confused. You must understand that the whole Quran has been wrongly translated therefore instead of reading the misleading translations you need to look at the Arabic text of the Quran and correctly understand each single word, keeping aside whatever you have already heard and learned about the Quran and its statements.



Regards



Dr. Kashif Khan



quranguide@hotmail.com
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