The religionists and their priests are not aware that the word masjid is used in the Reading to refer to the people who existed long before the time of the Last Prophet and that it does not refer to mosques or buildings of any kind. They totally ignore the significance of the history of Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus in the Reading (all of whom consented to God) as though these people were not worthy of recognition in Islam. Before the Arabs became Muslims, there were many others who consented themselves to God’s decrees. However, there are equally many of them who abused these decrees.
wallazi taqqozu masjidan dhiro-ror wakuf-ran watab-riqan bainal mu’minin-na wa-irsodan liman ha-robal-lah wa-rosulahu min-qoblu (9:107)
And there are those who accept their consent to cause detrimental and disbelief, and they created dissent among those who believed, while accommodating those who fought God and His messengers from before. (9:107)
The phrase min-qobla indicates an event that took place in the past (literally: from before). In other words, before the time of the Last Prophet the masjidan1 or ‘their consented” decision in upholding God’s decree was corrupted to create problems and disbelief.
The word masjid is a common term used in the Reading to refer to the consent between God and His servants and this word was used for other people long before the time of Muhammad.
Furthermore, there is no historical evidence to support the existence of any physical mosque patronised by Muslims before the Reading was revealed. The Jews and the Christians call their houses of worship synagogues and churches. According to the religionists, Islam was introduced to the world only after the Reading was revealed to the Last Prophet (when in fact the Reading states that the true Islam was initiated by Abraham, i.e. long before Moses).
The Arab masters further boast that the first mosque is one built – allegedly by the Prophet – at a special site chosen by his pet camel in Medina twelve years after he received the revelation. On the other hand, they render 2:144 of the Reading to mean that the Last Prophet was commanded by God to change the direction of the ritual prayers from Jerusalem to the sacred mosque in Mecca when in fact by their own admission there was no physical mosque in Mecca at that time. Perhaps, only the religionists are able to explain such contradictions.
In the Arab religion they do not cite any history of any physical building called a mosque, or the mosques of God or the ‘sacred mosque’ during the time of Noah, Abraham, Moses or Jesus.
Let us quote the remaining portion of the passage in 9:107:
Wala-yahlifun-na ain-arodna il-laa husna. Wal-lah-yashadu, in-nahum la-kazibun.
And they swear, “It is not our intention except to do good.” And God bears witness that indeed they are liars.
Whilst it would be illogical to assume that the people were lying about the mosques we can safely say that they were lying about what they have consented to in observing God’s consented decrees – or the masa-jidal-lah.
The people in the verse claim that their intentions are honourable. But God says He bears witness that they were lying about their intentions. It is hard to imagine how someone could abuse a physical mosque. The section continues:
La-taqum fihi abadan, lamasjidan usisa ‘ala-taqwa min-aw-wali yau-mi ahaq-qu an-taqum-ma fihi. Fihi rijalun yuhib-bun aiya-tha-thoh-haru. Wal-lah yuhib-bul mu-dhoh-hirin (9:108)
Do not sustain in it forever. Indeed, consenting based upon observation from the first day of the truth is secure for you to partake in it. There are men who wish to cleanse themselves. And God is pleased with those who cleanse themselves. (9:108)
The objective of consenting oneself to the consented decree or masjid in 9:108 becomes clear. It is to cleanse people. If the religionists insist their mosques can cleanse people, what is wrong in saying the temples, synagogues and churches can do the same thing?
It is also important to look at 9:108 which says, la masjidan usisa ala taqwa minal-aw-wali yaumi aHaqu:
la masjidan Indeed, consenting
alataqwa upon observations
aw-wali the first
aHaqu of the truth
The word ‘minal aw-wali yau-mi aHaqu’ means ‘from the first day of the truth’. This is something even the religionists cannot explain. Does the word from the ‘first day of the truth‘ refer to the engagement of the architects and the contractors to put up a building correctly or does it mean to agree or to to give our consent to the truth upon observations of the Quran? Nobody finds any truth in the houses of worship?
The fact is these verses stress the importance of not abusing God’s consented decrees after it was established with the truth. The decrees encompass personal commitments in the doing of the good deeds in our routine life in society, to parents, families, relatives, close associates, orphans, the poor, the needy and to fulfil the promises we make, and to continue to maintain our obligations and keep them pure. We must remain steadfast in the face of adversity, hardship and war.
The fundamentals of God’s consented decrees are:
- belief in the One unseen God
- belief in the life after death
- Do good deeds while living in this world
That is all it says in 2:62 of the Quran. Anybody can do this without any mosques or houses of worship. In the same verse it assures those who observe them “Have nothing to fear, nor will they grieve”.
There is no need for anyone to go to a physical building to search for religious ‘experts’ to learn the methodology on how to believe in the One God, the Hereafter or how and what to do in discharging their duty doing good deeds.
1 masjidan: a singular masculine noun in the accusative