Motke: Q17:1 is about the story of the Exodus and not about Muhammad flying on a winged mule!

Submitted by dhimmi no more, Nov 3, 2018 at 07:24

Motke you wrote

>BTW, one Arab name for Jerusalem is بيت المَقْدس. Any 3 y/o kid can figure out it's copied verbatim from Hebrew's /beit hamiqdash/, which appears gazillion times in Jewish sources, meaning: the Temple.

Very true. Even the name Beit al-Maqdas is not Quranic. If you read al-Tabari you will discover that he uses the name of Jerusalem in the 7th century of Aelia not al-Qudus or Beit al-Maqdas

However, Muhammad would have been familiar with the name of the city used by Syro-Aramaic speakers and it is ܐܘܿܪܸܫܠܸܡ or اورشليم or Aurshalim. I have no doubt that there was a disconnect between the time when the Qur'an was revealed and the 9th century when al-Tabari was working on his Quranic tafsir and by then the Syriac connection to the Qur'an was lost

BTW Check Q2:40, 2:47 and read tafsir Quran 5:21 thru 27. No doubt Allah was a Zionist!

Are you also aware that Q17:1 is not about Muhammad flying on a winged mule to Jerusalem? It is about the Exodus! This is an old post of mine (See: Fred Donner)

Submitted by dhimmi no more (United States), Oct 27, 2012 at 16:43

Our dear Khaled posted first from the UAE and now he seems to be living among kuffar in Australia and why is that our dear Khaled? Let me guess; It must be the social benefits and how did you get to Australia? Let me guess via al-buraq right?

For the readers: this is beyond our dear khaled

Now if we read Q17:1 it says in Arabic a language that our dear Khaled cannot read speak or write right our dear Khaled?

سبحن الذي اسرى بعبده ليلا من المسجد الحرام الى المسجد الاقصا الذي بركنا حوله لنريه من ايتنا انه هو السميع البصير

Now let me fix the missing alifs in this poor Arabic

سبحان الذي اسرى بعباده ليلا من المسجد الحرام الى المسجد الاقصا الذي باركنا حوله لنريه من اياتنا انه هو السميع البصير

Or: glory to he who made his SERVANTS/SLAVES/THOSE THAT PRAY TO HIM to go at night from the place of prostration which is forbidden to the place of prostration that is far that we blessed around it so we can show him our signs he is the one who hears and sees

The Arabic word مسجد or masjid is really a loan word from Syriac ܡܣܓܐ which really means to pray so some one and it is not really a building (see Luxenberg)

And notice that I added what I believe is a missing alif in the word بعباده as you shall see below

So what the aya does not contain:

1. I do not see the name of Muhammad in the aya

2. I do not see the word Jerusalem in the aya

3. The aya does not tell us what is al-masjid al-haram

4. The aya does not tell us what is al-masjid al-aqsa either

5. The aya does not tell us anything about المعراج or al-mi3raj

6. There is no mention of a buraq any where and why is that our dear khaled?

7. I do not see any mention of Mecca either

6. Now the names of the suras were not fixed by the ulama until the 3rd century of Islam and al-Tabari even called Q105 not the name we have now which is سورة الفيل or surat al-feel but he called الم تر which is what the ulama used to do and that was to name the sura with some catchy word but when the sira of Muhammad became stable and the year of his birth was anchored to 3am al-feel or the year of the elephant all the Ulama had to do is change the name of the sura from alam tara to surat al-feel and the same thing happend here in Q17 as if you read Q17:2 it is very clear that Allah is talking about Moses and the Jews and indeed it was first called سورة بني اسراءيل or surat bani Israel or the sura of the people of Israel

7. Now as you notice that I used the plural for the word 3abdihi and i made it 3ibadihi as there must be a missing alif here which as i just proved is missing in many words in the aya and here is my evidence (credit goes ot Waheed) if we turn to Q26:52 it says

واوحينا الى موسى ان اسر بعبادي انكم متبعون

Or: And we revealed to Moses truly go with my 3IBADI or my slaves/those that pray to me you are being pursued

and here we find the words asra and Moses and 3ibadi (plural) which makes you wonder that if the subject here is Moses then he must be also the subject in Q17:1 and the word is not 3abdi in the singular as read by the ulama but it is the plural 3ibadi which we find here in سورة الشعراء 52

More evidence? If we turn to سورة الدخان 23 or Q44:23 and let us read it

فاسر بعبادي ليلا انكم متبعون

OR and take away (Isra) BI3IBADI or my slaves at night you are being pursued

Which means that Allah is really saying to Moses to lead the Israelites (his slaves or those that pary to him) at night as they are being pursued

(For the readers interested in Quranic literary criticism both ayas are no more than variant traditions and more evidence that the Qur'an must have multiple authors)

So I must conclude that the subject of Q17:1 is really Moses and the word 3abdi should be read as 3ibadi or the Jewish people

Oh al-majid al-haram? It is not a physical buliding but it must be: طور سينا (the word tur is a loan word from Syriac ܛܘܪܐ or tura which means mountain) or Mount Sinai which was a scared but forbidden to the Jews and as for al-masjid al-aqsa? Or the farthest place of prostration (which in not a building) and it must be a place in ارض المعاد or ard al-ma3ad or the Jewish promised land aka the land of Israel

Oh al-masjid al-aqsa? Could it be mount Nebo or is it Temple Mount? I will leave this one to the rabbis to sort out but i do believe it is Mount Nebo

So here is how i read Q17:1

Moses is saying as these cannot be the words of Allah: Glory to him (Allah) who made his servants/those that pray to him/slaves to go at night from the forbidden place of prostration (Mount Siani) to the farthest place of prostration (Mount Nebo? or Temple Mount?)

Oh next? I will tell you what al-Tabari tells us about this little aya

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