How the u’mra in 9:19 was distorted

In their rendition of 9:18 the religionists declare firmly that the meaning of the word ya’maru is to frequent God’s mosque.

Yet they claim the same word in 9:19 means managing the holy mosque. Both words are derived from the same root ‘amr. Some translators even say inhabiting the holy mosque. That is the extent of their twisting.

According to the Reading, a person who manages or administers something is called ‘amil (from the word ‘amila). The root for ‘amil is ‘-m-l and the root for ‘umra is ‘-m-r. They are not the same. The word ‘amil appears several times in the Reading:

In-namas sor-da-qortu lil fuqoror wal-masakin wal-‘amilin alai-ha (9:60)

Indeed, the charity shall go to the poor and the needy and those administering it. (9:60)

It may be favourable for the religionists to mislead the Muslims about the meaning of the Arabic words in the Reading, but they are powerless to alter the original texts. Unlike other books, the Reading has never been reviewed or edited. If we pick up a Qur’an written, say, 800 years ago or more from any country and compare it with the most recent text printed from anywhere in the world, we will find the Arabic texts, word for word and sentence for sentence, to be exactly the same. The author strongly believes the statement in the Book is true in nature, form and effect when it says:

Indeed, it is We who revealed the reminder, and surely We will guard it. (15:9)

The religionists’ erroneous claim that the Reading was written on leaves, parchments, stones, and animal skins. It is inconceivable and ludicrous that a message as important as the Reading should be revealed to mankind and then be recorded on parchment, leaves, stones and the like.

Obviously, the only way left to deceive mankind was by tongue-twisting tactics: convince the people that the Reading is untranslatable (like the Jews said about the Torah) so that the religionists can continue to distort the meaning of the Scripture, and then proclaim that the basis of whatever they say is from God. The followers of the Arab religion around the world are caught in this web after placing their trust in the priests who learnt their craft from the corrupt Arab sages. The Reading did not forget to tell us about them:

Indeed there are among them traitors who twist their tongues with the Scripture so that you may think it is from the Scripture when they are not from the Scripture. And they claim it is from God when it is not. They have ascribed lies to God while they knew. (3:78)

When we confront any scholars with the above verse they will say it refers to the people of the previous scriptures. What makes them think they are exempted from doing the same?

Anyway, a chain reaction begins once one word is distorted in the Book. They have to distort other words too. There is no end to the distortions, and most of the time the distorted passage becomes absurd when read as a whole. Today, the Book is seen as an inward-looking archive, particularly the present-day translations and so-called exegesis (or tafsir) of the Reading. This is the terrible result of the wordplay and semantic twisting that the words of the Reading have undergone at the hands of those who – more than anyone – should have known better.

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2:142-152 – the wider context

Let us recap:

  • (2:142): The fools among them ask: ‘What makes them change their focus?’ Tell them: ‘To God belongs the East and the West. He directs whoever He will to the right path’.

The people who received the previous Scripture who thought God’s scripture is only revealed to certain chosen people asked what had made the Arabs change their focus of belief from paganism to God’s deen.

  • (2:143): God says: ‘We changed the direction as a test to distinguish those who would follow the Messenger from those who turned back. It is a difficult test, but not for those who are guided by God’.

The revelation was now given to the Arabs as opposed to the recipients of the previous Scriptures (e.g. the Children of Israel).

  • (2:144): God says: ‘We have seen your face turning about the sky. Now we appoint for you a direction that pleases you. From now on, you shall focus yourself to the consented sanctions wherever you may be. You shall focus your direction to it. Those who received the previous Scripture recognize this is the truth from their Lord’.

Those who received the previous Scripture recognized these consented decrees as the truth from their Lord. A mosque cannot be a ‘truth’ of any kind.

  • (2:145): God told the Last Prophet: ‘Even if you show the followers of the previous Scripture any kind of sign they will not follow your direction. And you must not follow their direction. In fact, they do not follow each other’s direction (qiblah)’.
  • (2:146): The people who were given the Book recognised it just as they recognise their own children. Many of them conceal the truth.

    That is, they recognised the sanctions just as they recognised their own children. Why? Because they had consented to similar sanctions. The fact that they largely chose to ignore its contents is a different matter.

    • (2:147): ‘The truth is from your Lord. Do not harbour any doubt’.

    God assures us that the sanctions in the consented decree are the truth. There was no such thing as Sacred or Profane mosque at the time when the Reading was revealed.

    • (2:148): ‘To each is their own focus Therefore, you shall race towards doing good deeds. Wherever you are God will bring all of you together’.
    • (2:149): ‘Wherever you may go, you shall focus towards the sanctions in the consented decree (mas-jidil-Harami). This is the truth from your Lord’.
    • (2:150): ‘Therefore, wherever you go, you shall focus towards the sanctions in the consented decree. Wherever you may be, you shall focus on it. The people will have no argument with you except the wicked among them. Do not fear them, but fear Me instead so that I may complete My blessing upon you, that you may be guided’.

    2:142-150 describes the changing recipients of the revelation from the people who received the previous Scripture (the Children of Israel) to the people of the Arab prophet. The masjidil-Harami is nothing but a recitation.

    Such blessing as the sending of a messenger from among you to recite from our revelations, and to cleanse you, to teach you the Scripture and wisdom, and to teach you what you never knew. Therefore, you shall remember Me so that I may remember you, and be thankful to Me. And be appreciative. (2:151-152)

    The Children of Israel received God’s Scripture with the details of the sanctions of God’s consented decree. This became the focus of their commitment to the One God. When the same is revealed as a recitation to the Arab prophet they knew the essence of the message is similar to what was revealed to them previously – “just the way they recognize their own children”. The statement in Chapter 2 Verse 146 is further explained in 6:19-20:

    “Whose testimony is greater? Say, “God is the witness between me and you. This Quran ( Reading) has been revealed to me in order to preach to you therewith, and whomever it reaches”…………..”Those who were given the previous scripture recognize this as they recognize their own children. Those who lost their soul are the ones who will disbelieve.”

    Despite God’s blessing and mercy they distorted the Scripture. They were the first to conspire against God and His messengers. They perverted God’s way to create a religion and gave themselves a new name: the Jews. Moses knew nothing about the Jewish religion.

    In the Old Testament when Jesus went to the Israelites – he had a big problem with the Jews, some of whom tried to stone him. Later, the Talmudic rabbis and the Pharisees of the synagogue feared the truth he brought could end the religion of Judaism. To prevent this, they stirred up the people and falsely accused the man of blasphemy. In spite of reminding the Jews that in their own law a righteous man is called God they decided to send him to the Governor for using the term son of God. The governor found him innocent but the Jews imposed their barbaric religious law to assume that the man was punished. Later they invented a chronicle that Jesus was crucified and billions of people were led to believe the story. The Jews had successfully made people worship a mortal man.

    However the Arabs outstripped even the Jews. They were able to reintroduce their primitive Arab religion under the guise of the religion of Islam and found a way to perpetuate their forefathers’ religion of nurturing the black stone. People around the world are now elevating the Arabs’ forefathers’ deity in the centre of their invented ‘Sacred Mosque’. They have replaced God’s decrees about an orderly way of life with a physical building and abused the word masjidil-Harami so that people accept it as meaning a sanctuary or station for their stone idol.

    We concede that perhaps it may not be the direct intention of all translators to give the wrong meaning when interpreting the Reading. Many are simply duped by a culture and literature which they assume has a better knowledge of the Book than themselves. However, this does not remove the obligation of any scholar to verify interpretations for himself in a way which is in keeping with common sense and logic.

    A key point for those sincere people who are looking for the grace and the pleasure of their Lord is to remember is that God in His glory cannot be associated with any human or anything tangible like mosque or stone outcropping or stone pillars. That includes (one almost wants to say especially) when they have been declared ‘sacred’ by humans.

The prescribed sanctions revealed

When the Last Prophet received the Scripture he was told to do the most important thing (like the rest of the Muslims before him). He was commanded to focus his attention on the sanctions of the consented decree.

Falanuwa-liyan-naka qiblatan tar-dhoha fawal-li wajhaka sat-dhrol masjidil-Harami. Wahaisu ma-kuntum fawal-lu uju-hakum sat-dhro-hu wa-inal-lazi utul-kitab liya’lamun-na in-nahu hak-qu min ob-bihim. (2:144)

Therefore, we set the direction that pleases you. Thus, focus your self towards the consented sanctions (masjidil-Harami) wherever you may be. Therefore, focus your self towards it. Surely, those who were given the Scripture knew this is the truth from your Lord. (2:144)

The religionists claim the Last Prophet was commanded to change the direction of his five daily prayers from Jerusalem to Mecca. An important point to remember is, at the time the Reading was revealed there was no physical mosque anywhere around the world – not even in Jerusalem. To say the meaning of the word masjidil-Harami is a reference to a physical sacred mosque is a lie because there was no such thing as a sacred mosque referred to in the Reading. The word Harami appended to the word masjid was deliberately distorted by the religionists to become sacred. No Arabic scholar can explain how the word masjidil-Harami could be translated sacred mosque. Haram literally means deprive or forbidden and the correct word for sacred in Arabic is qudus.

The Arab race was following their forefathers’ religion and the Arabs did not comprehend either Islam or the revelation. The Reading says they were very hostile towards the revelation; a hostility which is common even among the present-day Muslims who are shackled by the Arab religion.

The Last Prophet was not concerned about the pagan who rejected the Reading, but he had proof that the Jews and the Christians knew about God’s revelation. His duty was to tell them God had revealed the Scripture to him confirming what was given to Moses.

In 17:7, it says the Children of Israel had consented to uphold God’s decree a first time, which means they had entered into an agreement with God when the Torah was revealed to them. They were focusing themselves toward the consented sanctions, thus they could easily recognise the same sanctions prescribed in the Quran. God addresses them in the Quran as the people who received the previous Scripture. Part of the Last Prophet’s duty was to invite them back to the same sanctions, but many of them refused.

Wala-in atai-tal lazi utul-kitaba bikul-li Ayaa-tin ma-tabi-‘u qibla-taka wama-anta bita-bi’e qibla-tahum (2:145)

And surely, if you were to give to those who were given the Scripture every single sign, they would not follow your direction, and you shall not follow their direction. (2:145)

Al-lazi na-ataina humul-kitaba ya’rifunahu kama-ya’rifun abna-ahum wa-inna fariqan min-hum li-ya’tumunal haq-qor wahum ya’lamun (2:146)

Those who were given the Scripture, they recognised it just like they recognise their own children. Indeed, they concealed the truth and they knew. (2:146)

The verse does not say they recognized the Messenger or a physical building which the religionists claim to represent their ‘sacred mosque’. In fact, they recognized what was sanctioned in the Reading defining it as masjidil-Harami. The Last Prophet was instructed to focus on these sanctions even if the people who were given the previous Scripture refused to accept them. They concealed the same sanctions they received previously, and they could recognize the truth like they recognize their own children.

In 2:146, God says that this is ‘the truth from your Lord’. In other words, the people who were given the previous Scripture knew that God had consented these sanctioned to the Arab race! Obviouly they knew ‘the truth’ cannot be represented by a mosque of any description!

Al-Haq-qu min-rob-bika fala-taku-nan-na mum-tarin (2:147)

The truth is from your Lord, therefore do not harbour any doubts. (2:147)

The subsequent verses repeat almost word for word that the Last Prophet and those who follow him should continue to focus themselves towards the consented sanctions wherever they may be. The focus is towards the revelation and not a physical building. The religionists changed the meaning of this word to become a temple-like building since it was their forefathers’ belief that their gods reside in stones and rocks.

Wamin haisu khoroj-ta fawal-li waj-haka sath-rol masjidil-Harami wa-in-nahu lal-haq-qu min-rob-bika wamal-lah bi-ghor-filin am-maa ta’malun (2:149)

And from wherever you may be, you shall focus yourself towards the consented sanctions. Indeed, it is the truth from your Lord. And God is never unaware of whatever you do. (2:149)

Wamin haisu khoroj-ta fawal-li haj-haka sath-rol masjidil-Harami, wa-haisuma kuntum fawal-lu huju-hakum satroh-hu li-al-laa laku-nan-nas alai-kum huj-jatun il-laal lazi dhul-luma min-hum (2:150)

And from wherever you may be, you shall focus yourself towards the consented sanctions. And wherever you may be, you shall focus yourself to it so that nobody will challenge you except the wicked from among them. (2:150)

There is not even a hint of ‘ritual prayer‘ or mosques in 2:142-150. But the religionists – after fooling the people to make them pray ritually – deceived them further by saying that everyone must face a physical building in Mecca which they call the Sacred Mosque. Ironically, by their own testimony, they said the first mosque was built twelve years after Muhammad became a prophet.

Focus on the sanctions of the consented decree.

Before the Reading was revealed there were people who consented themselves to the deen and declared themselves Muslims. For example, Abraham specifically used the word Muslims when he prayed to God:

Our Lord, make us at peace (Muslims) to you, and from our progeny nations who are at peace to you. (2:128)

Then the followers of Jesus declared themselves Muslims:

And recall that I inspired the disciples, “Believe in Me and My messenger.” They said, “We believe, and bear witness that we are at peace (Muslims).” (5:111)

The word Muslims simply indicates those who are at peace with God. It is not a magic word. According to 2:140, Abraham, Ishmael, Isaac, Jacob, and all the patriarchs were not Jewish, nor were they Nazarenes.1

They served God and fulfilled their commitments. They considered themselves to be at peace because they were able to fulfil certain requirements sincerely, and in this case, it is obvious they were required to focus on certain set of rules or sanctions ordained by God.

The suffix -lah in the Reading relates the key idea back to God. For example, when the consented decree is categorically implied to have been prescribed by God it is called the masajidal-lah. When it talks about God’s prescribed limits it is called the hududul-lah, God’s laws are known as sh’iaral-lah and the path of God is called the sabi-lil-lah. When these words appear in the Reading they indicate the specifics and they are taken as the guidelines in the sanctions. None of these words has a physical connotation but they are to be taken as the specific orders. Before the Reading was revealed those who were at peace were observing their commitments by focusing towards these consented sanctions.

The Last Prophet was similarly committed to the same system. Those who wish to agree to God’s deen should focus on the consented sanctions. Whoever they are and wherever they may be, their focus would be towards the sanctions of the consented decree.

Although each individual is responsible for his or her personal deeds, each should race towards doing good deeds according to what they have consented in upholding God’s decree sanctioned by Him. The masjidil-Harami is nothing other than the details of the guidelines to be observed as prescribed in the Scripture.

Masjidil-Harami does not refer to a physical structure geographically located anywhere on the Arab soil. Had it referred to such a building, it would mean that the Arabs had received knowledge of the teachings of God at some prior point in history – which they had not – and thus could not have been ummyin – i.e. ignorant of revelation.

According to 62:2, the Arabs had no prior knowledge about God’s revelations:

Wainkanu min qoblu lafi dhola-lin mubin (62:2)

And indeed they were from before in total loss. (62:2)

Thus, the Arabs did not know anything about a sacred mosque nor did they have a sacred building standing in the desert for the performance of ritual prayers. According to Arabic legend, their own ‘sacred mosque’ started as a wooden hedge similar to a cowboy ranch and was slightly larger than a modern basketball court. Even according to their own version of events – which has nothing to do with the Reading – the first mosque was built in Medina only twelve years after Muhammad’s call to prophethood.

Readers will be surprised to know that:

  • Nowhere in the Reading does it say there was a building by the name of Sacred Mosque during the time of the Last Prophet.
  • There is no instruction from the Reading for the Last Prophet to build a building called the Sacred Mosque.
  • Nowhere in the Reading does it say the people must perform the ‘ritual prayer’ facing Mecca.

1 Nazarenes, literally means those who support. This word is used in the Qur’an to refer to one who professes to follow Jesus of Nazareth the son of Mary and the supporters of the last prophet and the believers.

Sanctions during pre-Qur’anic period

In surah 17, we find many historical facts about the Children of Israel including a list of the Ten Commandments. The first seven verses describe the fundamental tenets given to the Children of Israel. It should come as no surprise that the message here, too, was twisted by the religionists.

Those without preconceived ideas will be able to grasp the meaning and the intended purpose of 17:1-2:

Glory be to the One who captivated His servant during one night from the consented sanctions towards the fringes of consented decree which are blessed, in order to manifest to him from Our signs. Indeed He is Hearer and Seer. And We gave Moses the Scripture and We set it as the Guidance for the Children of Israel. You shall not take other than Me as an advocate.

Briefly, the story in 17:1 talks about Moses being captivated by God to make him go to a certain location to witness God’s signs. It must be read together with the subsequent verse 17:2 that starts with a diphthong wa which means and to indicate the continuity from the previous verse 17:1: And We gave Moses the Scripture and We set it as the guidance. When the two verses are read together we see that there were two events. First the manifestation of the signs, the second was the revelation of the Scripture. The words masjidil-Harami and masjidil-aqsa at hand were used at the time of Moses. What are they?

From the consented sanctions (minal-masjidil-Harami) towards the fringes of the consented decree. (ilaa-masjidil-aqsa) is not from one physical mosque to another physical mosque located far away. This is the Arab corruption. We need to realize that the word aqsa does not mean far but the nearby fringes as will be explained shortly.

17:1 says the event happened at night. According to the Reading, Moses was the only man to have an audience with God. No other messenger was given such a privilege. Moses had two audiences during his tenure and both took place at night.

If we read 17:1 together with the subsequent verses we see that it is telling us about the history of the Children of Israel at the time Moses witnessed God’s signs before the revelation proper was revealed to him at a different location. Contrary to the fairy tales invented by the so-called experts (who manipulated this verse to say that the Last Prophet flew up to the seven heavens on a half-human horse that they called buraq) the Reading does not indicate nor advocate such absurdity.

Significant events such as witnessing God’s signs are normally corroborated and expanded upon in other verses spread throughout the Book. As for the fairy tales concerning the ‘heavenly journey’, there is not a single verse in the Reading to substantiate the story. The source of miracles is a pagan remnant that lingered on within the vehicle of the Arab religion. They did this by manipulating the word ‘Asra’ in 17:1 to make it to mean ‘night journey’. This word in found in many places in the Reading to refer to captive when it is used as Usara. Asra simply means captivated.

On the other hand, the history of Moses’ witnessing God’s signs during the night is clearly written in the Book. Therefore, the event in this verse cannot be attributed to any other prophet than Moses.

The first audience:

Has the history of Moses1 come to you? When he saw the fire he said to his family, “Wait here, I saw a fire, maybe I can bring some of it or find some guidance at the fire.” When he came he was called, “O Moses, I am your Lord, so take off your shoes. You are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed. I am the One God, there is no god but Me. You shall serve Me and uphold your undertaking to remember Me. The hour is sure to come, I keep it almost hidden, to repay each soul for whatever it did. Therefore, do not be distracted by those who disbelieve therein and follow their opinions, lest you perish.” (20:9-16)

  • In 20:17-21, God refers Moses to the stick in his hands and turned it into a serpent – the first ‘sign‘ demonstrated to Moses.
  • In 20:22 Moses hands are brightened and God says another ‘Great sign‘ (ayaa-tin-kubror).
  • In 20:23 God says He demonstrated from His Great Sign (or min-ayaa-tina-kubror). (The same word from ‘his Lord’s Great sign‘ (min-ayaa-ti-rob-bi-kubror) is mentioned again in 53:18).
  • In 20 24-25 God tells Moses to go to Pharaoh.
  • In 20:26-37 the conversation continues, but strictly about his assignments.
  • In 20:38-40 God tells Moses about his personal history and in the last part of .verse 40 and the following verse God says, ‘You have lived in Midyan for many years and now you have come according to the plan. Moses, I have made you just for Me’. (The big assignment was for him to meet Pharaoh as seen in 20:24.)

If we link up 20:21-23 with 17:1 we see clearly that the event was for the purpose of ‘manifesting to him from Our Signs’ (li-nuriyahu min ayatina). The crux of the message is to ‘manifest the signs‘. It appears that God has only manifested His signs to Moses by turning a stick into a serpent and miraculously brightening his hand. This is the only evidence from the Reading about the manifestation of God’s signs at night. The intention was obvious: the man who saw the sign was to undertake an assignment. Moses’ first encounter with the Supreme God indicates the beginning of his office as a messenger to free the Children of Israel from the oppressive Pharaoh. During the first audience, only the signs were manifested accompanied by some instructions. That is all. The Scripture was not revealed to him.

Therefore 17:1 refers to the history of Moses and it is consistent with the passages in 20:9-48. But the religionists created a long story about Muhammad’s journey from a non-existent mosque in Mecca to another non-existent mosque in Jerusalem, and then expanded it by saying Muhammad was taken up to the ‘seventh heaven’ to negotiate with God about the ‘ritual prayers’.

There is no evidence in the Reading that the Last Prophet witnessed any sign from God during the day or night other than receiving the Reading and recited it to the people (29:51)

The masjidil-Harami and the masjidil-aqsa (which are associated with God’s decrees) existed as part of God’s system long before the time of the Last Prophet. When the Reading was revealed, the story of the manifestation of God’s signs was obvious to him in that it referred to a previous event of someone who saw them during the night.

There is nothing mysterious about Moses being captivated to witness God’s signs during the night once we check with other verses in the Reading to identify the persons who actually saw them. Moreover, at the time when the Reading was revealed there was no such thing as a sacred mosque anywhere – either in Jerusalem or in Mecca.

Let us examine the verse and read it in conjunction with the transliterated rendition:

minal masjidil-Harami   from the consented sanctions
ilaa Masjidil-aqsa      toward the fringes of the consented decree
al-lazi barak-na        which We have blessed
haw-lahu around         it
linuri-yahu             to manifest to him
min-ayaa-tina           from Our signs

The verse unambiguously talks about a premeditated event with no intention other than to witness a manifestation of God’s Signs which is only part of God’s consented decrees intented for Moses. We must read the complete verse to realize the objective of the event before examining the circumstances surrounding it. Here we see that the event was not meant for praying or worship, but to witness God’s signs. We see that Moses was the only person who was made to see what he was supposed to see so that it strengthens his heart to do a job. During the audience, God told him, “O Moses, I have made you just for me” 20:41. He could have decided at that time whether to accept or not to accept to believe in God after witnessing the signs. Whatever he was about to do were only the fringes of God’s consented decrees and the Reading uses the word masjidil-aqsa. It was only a small part of his duty within the whole framework of God’s consented decrees that he had to commit. The word masjidil-Harami is used in the Reading to refer to the sanctions encompassing the whole concept of God’s consented decrees.

When Moses saw the fire, he was attracted to it and decided to leave his wife on the roadside not far from the valley of Tuwa. The distance was short and the meeting was very brief. The religionists did not try to relate the concurrence of Moses experience of this event in 20:9-47 with 17:1. Instead, they manipulate the passage to propagate the famous Isra’ and Mi’raj fairy tales to dupe people into performing the five daily ritual prayers.

Before explaining the misunderstanding about the meaning of the word aqsa’, let us not overlook the history of the previous people. During the time of Moses – or even after his office – there was no such thing as the physical ‘sacred mosque‘ or the physical ‘faraway mosque‘ or any physical mosque at all.

Traditionally, aqsa has been understood to mean far or faraway. If we look at other passages in the Reading we see that it means around the same area. Let us see how the Reading is written when the word far is applied in some verses. Each time the word far is mentioned it uses the word ba’id from the verb ba’uda to denote a distance, for example:

lau-kana a’rothon qoriban wa-safaran khor-sidon la-taba’uka walakin ba’udat alaihim shu-qortu wa-sayah-lif (9:42)

If there is a quick gain, or a short journey, surely they will follow you. And if it is far upon them the distance they will swear. (9:42)

In 9:42 the word ba’uda is used to describe a far distance. For other similar meanings of far the Reading uses the word ba’id to describe something very far.

fa-in tawal-lau fa-qul aa-zantukum a’la-sawa-e wa-ain-adri aqor-ribun am-ba’idan ma-tu’adun (21:109)

If they turn away, then say, “I have announced to you the same. And I have no idea whether it is near or far that which you are threatened.” (21:109)

The word aqsa is derived from the root word qasa to mean nearby or the fringes of a certain location. This word is also used for imperatives or ‘mood’.

Let us see how this word is applied to other subjects:

Iz-antum bil-u’dwan donya wahum bil-u’dwan qus-wa war-rokbu asfala min kum (8:42)

When you were at the valley area and they were at the valley’s fringe, and the base was down from you. (8:42)

8:42 describes the presence of two groups of people in the same area. Bil u’dwan means in the valley and the word qus-wa (a derivative generated from the same root word qasa) means around the same area. Hence the verse implies that the enemies were in the nearby area and they were not far.

Let us take another example:

wajaa-a rojulon min-aqsal madinatu yash’a, qorla ya-musaa in-nal mala-aa ya-tamiru na-bika liyak-tuluka (28:20)

And a man came from the fringe of the city rushing, he said, “O Moses! Surely the rulers are planning to prosecute you.” (28:20)

The word aqsal madinah is not ‘a city that is far‘. The man who came rushing to warn Moses did not come from another city. He came running around the same area. According to the history from the Reading, Moses had killed a man and he was wanted by the authorities to face trial. The news became known to a man who came rushing from within the nearby area within the city to tell Moses that the authorities were planning to prosecute him.

Therefore, the word masjidil-aqsa does not refer to a physical building located somewhere very far. The term masjid used in the Reading is not a new word to refer to a physical building but it is always used to refer to the the consented decree from God; besides, from Abraham onwards there had been no such thing as a house of worship called a mosque. Moses did not call his people to build any houses of worship. It was the later Jews who put up synagogues. They did not call them mosques. Jesus, the son of Mary, went to Jerusalem to demolish the religious system practised in the synagogues. The high priest ordered his crucifixion. Then his followers put up churches. Moses did not know anything about synagogues. Jesus did not know anything about churches. Similarly, Muhammad did not know anything about mosques. Masjidil-aqsa simply means the ‘fringes of God’s consented decree‘ intended for Moses in consenting his responsibilities to God’s decrees.

The second audience:

Wa-iz wa’adna Musaa Arba’eina lai-latan (2:51)

And when We appointed Moses forty nights. (2:51)

Wa-wa’adna Musaa salasina lai-lata waatmum-naha bi-a’sri fatama miqorta rob-bihi ar-ba’ina lai-lata (7:142)

And We summoned Moses for thirty nights and We fulfilled it with ten. Therefore, the appointment of his Lord is forty nights. (7:142)

The history of Moses occupies a prominent place in the Reading. Besides witnessing the signs during the first audience, his second meeting with God is repeated in two verses and then it is again mentioned in 53:1-18 to confirm that what he saw was from the Great signs of his Lord (min-ayaa-ti-rob-bi-kubror the same wording in 20:23). Many people have mistaken 53:1-18 for an event pertaining to the Last Prophet. He did not have any sign manifested to him throughout his life other than the Reading.

Anyone reading the Reading for the first time is confronted with a statement that will surprise him. Given to the religionists, in the Arab tongue, it is surprising now that the Reading gives such eminence to the people of another race – the Jews. Muhammad was a gentile, and in all probability wondered why so much of the book was addressed to another race. Early on we read:

Ya Bani-Israel, laz-kuru ni’amatal-lati an-amtu alaikum wa-u-qu bi-‘ahdi ufi-bi’adikum-wa-iya-ya-farhabun (2:40)

O Children of Israel, remember the blessing I have bestowed upon you. And fulfil the covenant to Me. I will fulfil My covenant to you. And be apprehensive towards Me. (2:40)

Wa-aminu bima anzalta musod-dikhon lima ma’akum wala takunu aw-wala kafiri bihi wala tash-taru bi-ayaati samanan qorlilan wa-iya-ya fat-taqun. (2:41)

And believe what I have revealed confirming with what you have, and do not be the first to reject it, and do not trade My revelations for a small price and prepare for your meeting with Me. Do not confound the truth with falsehood nor shall you conceal the truth knowingly. And observe your commitment and maintain it pure and humble yourselves with those who are humble. (2:41-43)

This is amazing: the Children of Israel do not belong to the Arab race, yet they are addressed as the intended recipients of this Scripture.

According to the Reading, the Last Prophet and those around him belonged to a gentile race, which means they had no knowledge of God’s Scripture. The religionists, however, came up with a ridiculous interpretation of the word ummyin. It is used to describe the Prophet and the Arabs. They said that it meant that he and they were illiterate. The Reading clearly says that the Prophet was able to write since in 25:5, the pagans accused him of writing tales of the past which they said were dictated to him day and night. In 25:6, he was commanded to declare to the non-believing Arabs that whatever he wrote was revealed by the One who knows the secrets of the heavens and earth. The religionists have conveniently ignored this simple fact.

Huwal-lazi ba’a-sha fil-ummi-yin rosulan min-hum yatlu alaihim ayaatihi wayuzak-kihim wayu’alimuhumul kitaba walhikmata wa-inkaanu minqoblu lafithola-lin mubin (62:2)

He, who sent in the midst of the gentiles (ummyin), a messenger from among themselves to recite to them the revelations and to purify them and to teach them the Scripture and wisdom. And, indeed, from before there were in total loss. (62:2)

The above verse confirms that the revelation was given to a gentile prophet. As far as the Jews and the Christians around the same area were concerned this was something out of the ordinary.

It is not inconceivable that at the time when the Prophet tried to talk to them, their immediate reaction was to question the relevance of the Reading being given to the Arab race.

The people of the previous Scripture (the Jews and the Christians) raised their objection about God’s revelation being revealed to an Arab. They asserted that to be guided by God one had to be a Jew or a Christian.

They say, “You have to be Jewish or Nazarene to be guided.” (1st part of 2:135)

The Reading retorts:

Tell them, “We follow the principle of Abraham the sincere, he never was an idol-worshipper.” (2nd part of 2:135)

True servants of God only follow the example of Abraham. From this reply we can positively say the Jews and the Christians are amongst the idol-worshippers until and unless they follow the principle of Abraham the monotheist. The fundamental belief of God’s servant will testify the following statement to their faith:

Tell them, “We believe in God and what was revealed to us and what was revealed to Abraham and Ishmael and Isaac and Jacob and the patriarchs, and what was revealed to Moses and Jesus and what was given to the prophets from their Lord. We do not make any distinction between any of them. To Him we are at peace (Muslims).” (2:136)

This is the perfect concept of a person who is at peace as far as the teaching of the Reading is concerned. He must believe in God, His revelations, and what was revealed to Abraham, Ishmael, Isaac, Jacob, the patriarchs, and what was revealed to Moses and Jesus and what was given to the prophets from their Lord. Nobody should make any distinction between any of them. Therefore, anyone who truly believes the above is considered a Muslim or those who are peace with God.

Unfortunately, all the ‘monotheistic’ religions today pick one prophet and disregard the rest. The Jews concentrate on Moses. The Christians can relate to Abraham, Isaac, Ishmael, Jacob, Moses and the other prophets only insofar as they have a bearing on Jesus. And the religionists, it has been demonstrated, have formulated their own religion around a tribally-biased illusory historical depiction of Muhammad, and it is this invention which is the source of the fanaticism, terrorism, extremism and ignorance in the Arab religion.

According to the Reading, the true rejecters are those who make a distinction between the messengers of God – and that is exactly what we find in all religions:

Those who disbelieve in God and His messengers, and make a distinction among God and His messengers, and say, “We believe in some, and reject some,” and try to follow an in-between path. These are the true disbelievers, and We have prepared for the disbelievers a humiliating retribution. (4:150-151)

As for those who believe in God and His messengers, they make no distinction among any of them. God will recompense them. God is Forgiver and Merciful. (4:152)

The people of the previous Scriptures were told that the Reading was revealed in Arabic as a test for them to distinguish between those who would sincerely follow God’s Messenger from those who would turn on their heels. Here we see God’s Scripture does not necessarily need to be revealed to a specific community. The racial origin of God’s prophet is not important; the message is. When mankind refuses to consent to God’s message it is not the prophets or the messengers that they reject, but rather God’s revelations.

We realise that you are saddened by what they say. However, it is not you that they reject, but it is God’s revelations that the wicked disregard. The messengers before you have been similarly rejected, but they steadfastly persevered in the face of their rejection, and they were persecuted until our victory came to them. And this will always be the case; God’s tradition is unchangeable. (6:33-34)


1 The history of Moses occupies a prominent place in the Quran. He was set as a good example for those who wish to take a challenge in the cause of God. He did not promote extremism, but persevered with his trust in the unseen God.

God’s consented decrees pre-Qur’anic period

Verse 9:107 describes the masjid (or the consented decree) which was corrupted during the time of the previous messengers. By corrupting it, the people were directly abusing God’s consented decrees, which the Quran calls masa-jidil-lah.

  • When the Torah was revealed to Moses, his people were enjoined to uphold the same deen revealed to Noah and Abraham. But the religionists corrupted the fundamental commandments consented by God to create a new religion. They introduced Judaism, an entity unknown to Moses.
  • Jesus, the son of Mary, was sent to the Children of Israel to confirm what was given to Moses. His own followers plotted against him and ignored the original decree which Jesus wanted them to restore. Instead they created a new religion in his name. Jesus did not call any of his followers Christians, Catholic or Protestants.
  • Similarly, when the Quran was revealed confirming the decrees given to Moses the Arabs corrupted the words in it – cunningly replaced it with the Arab religion. They have prevented others from God’s consented decree or masa-jidil-lah.

    This is how the consented decree was abused. Their common intention was to destroy God’s consented decrees (masa-jidil-lah) as stated in 2:114.

    One can hardly overlook the historical references to the Children of Israel, which are found throughout the Reading. For example, when they first received the Scripture they were warned that they would transgress on earth twice. When the first instance took place, God punished them through His servants who possessed great strength to invade their homeland. When the tide was turned in their favour, it was accompanied by another warning which said that if they worked righteousness, it would be for their own good, but if they worked evil they would suffer the consequences.

    When the second transgression takes place, their opponents will neutralize them and they will enter the masjid the way they entered it the first time. Here we see the word masjid is attributed to the Children of Israel and it clearly does not refer to a physical building called a mosque. It simply means that long before the time of Muhammad, the Children of Israel consented themselves to the masjid (or consented decree). Thus, we can positively say that the Children of Israel were not inside any physical mosque.

    The Children of Israel transgressed God’s laws. They distorted the Scripture and rebelled. Out of His Mercy, God sent Jesus to confirm what was revealed to Moses:

    We gave Moses the Scripture, and subsequent to him We sent messengers, and We gave Jesus the son of Mary profound signs and supported him with the Holy Spirit1 (ruHul qudus). Whenever a messenger came to you with commandments contrary to your wishes you became arrogant, you rejected some, and you killed some. (2:87)

    They rejected Jesus the son of Mary and transgressed. God says if they worked righteousness it would be for their own good, but if they worked evil they would suffer.

    Many years later, God revealed Scripture to a man who was not from among them. Nevertheless, the message of the Reading is the same as that given to Moses. The Reading gives special attention to the Children of Israel in the early part of the Reading (from 2:40 through to 2:123) telling them they should not be the first to reject the Book. They are assured that the Book confirms what was given to them. If the Children of Israel would read the Reading they would discover the truth – even about their own race.

    The first portion of the second surah of the Reading is can be summarised thus:

    1. 2:1-5 People who accept God’s Scripture
    2. 2:6-7 Those who disbelieve
    3. 2:8-20 The hypocrites
    4. 2:21-29 The message is addressed to the whole human race
    5. 2:30-39 The history of a man who lived by God’s guidance
    6. 2:40-123 The message to the Children of Israel
    7. 2:124-134 The history of a monotheist
    8. 2:135-141 Resistance by the old guard
    9. 2:142 Q: Why the Reading is sent to the non-Israelite?
    10. 2:143 A: As a test for those who want to follow His messenger
    11. 2:144-147 They knew it was the truth; they recognised it
    12. 2:148-152 Focus on the sanctions consented by God or masjidil-Harami revealed to the Prophet. Everyone should focus their attention on it.

    Although the Reading was revealed to a non-Israelite, the message in the first major surah is predominantly addressed to them. It may shock the readers that – the truth is: The message of the Reading was meant for the Children of Israel – not for the Arabs. Nowhere in the Reading has any verse addressed to the Arabs except to admonish them in the strong terms with the exception of some verses addressed to the messenger as a prophet. That is the reason why God says, the Children of Israel recognized what was sanctioned in the Reading like their own children. 2:124-131 reminds them about the history of Abraham who was committed to God’s system, and the manner in which he and Ishmael established their commitments from God’s system. The choice was given to them either to accept or to reject the revelation. It was revealed to a gentile prophet as a test for them in order to distinguish those among them who would follow the messenger without being prejudicial of racial origin – from those who would turn back on their heels. God emphasizes in 2:143: “It is a difficult test indeed – but not for those guided by Him – and He will not put your faith to waste“.

    Many people were oblivious to the essence of the message about the Children of Israel in the Reading. The details of the sanctions of God’s consented decree were prescribed in the Torah, but the Israelites had distorted and abused them. They had already entered into agreement with God or consented to uphold the tenets of the Torah the first time around, but they abused it. History does not record any Israelites entering any mosques.

    If we read 17:7 with care we see that:

    in-naa ahsan-tum   if you do good
    ahsan-tum          it is good for you
    li-anfusikum       for yourselves
    wa-ain asa'tum     and if you work evil
    falaha             it is bad for you
    faiza              therefore, when
    ja'a wa'dul        the promise comes
    akhirah            finally
    li-yasuu'u         they will disgrace
    wuju-hakum         your faces
    wali-yad-khulu     and they will enter/ inherit
    masjida            the consented decrees
    mama               the same way
    da-qolu            you entered
    au-wala mar-rotin  the first time
    wali-yutab-biru    and they control
    ma                 what
    a'lu tat-bi-ror    they will get a full control of

    They are reminded that they had entered the masjid earlier. This was when they received the Torah. Da-qolu auwala mar-rotin means which you entered the first time. It implies that they consented to God’s decree after making a covenant with Him. That is the period when they entered their agreement or gave their consent to God’s instructions. Obviously, the Children of Israel did not built any mosque.


    1 In spite of the unique quality in Jesus it didn’t work wih the Children of Israel. Later, people who believed Jesus started to think he was God. They cannot imagine it is God’s will he was created with God’s words and the Holy Spirit.

    The message in the revelations

    God revealed His Scriptures to mankind as a guide. Obviously, the clear guidelines in His Book are meant only for those who are observant, believe in the Unseen, observe their covenant with Him and are certain about life after death. But for those who disbelieve, He seals their hearts and their hearing, and He places a veil upon their eyes so that they cannot understand His Book. That is why He says the Messenger cannot guide those he loves. God guides whomever He wills and He is fully aware of those who deserve the guidance. The fortunate believers are committed to doing deeds to show their appreciation to the Creator. That is all. The Creator assures those who conduct their lives in accordance with the prescribed decrees that they will not be subject to fear or grief in this world and the Hereafter.

    Men and women follow different paths. They have different cultures and ways of life through observing different systems. Although they were created with different colours and languages, their unifying factor is God who gives them life and death. The best among them, however, are those who work righteousness.

    Among His signs is the creation of the heavens and the earth, and the variations in your language and colours. These are signs for all mankind. (30:22)

    O mankind! We created all of you from the same male and female, and We made you into nations and tribes in order that you recognise each other. But the best among you is the most righteous. God is omniscient, cognisant. (49:13)

    The Reading does not envisage a religion of ‘holiness‘ or a ‘divine‘ life. The Reading is a Book of guidance and good news for sincere people who wish to lead a righteous life by doing good deeds, by sacrificing their egos, greed and selfishness. A manual of life, if you like.

    Indeed this Reading is a guidance for the upright and good news for those who believe through performing good deeds. They have deserved the great recompense. (17:9)

    We would live a better world today if the religionists were to follow the example of the Last Prophet and deliver the good news to the world. Instead, they choose to duplicate Stone Age barbaric laws denying the faithful basic human rights and freedom of speech.

    During the author’s brief visit to Mecca, Medina and Jeddah, he was surprised to see that all shops and businesses are forced to close each time the mosque’s loudspeaker summons the people to prayer. Crowds of worshippers – men in ankle-length white robes and chequered headgear, women covered in black – hurry towards the mosque. On the street, squads of mutawwa (the feared religious police) trawl for slackers. The rules of behaviour and dress are draconian and enforced with barbaric cruelty. This is not what the Reading teaches.