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bismillaahir 
rahmaanir rahiim 
in the name of allah, 
rahman, rahim

 

YA ALI MADAD

 

the ismaili centre - jamatkhana and the holy qur'an

the aga khan - holy imam's [sa] most precious and invaluable 'birthday gift' to islam and the ismaili tariqah

13th December, 2003

 

'Does not the Qur’an challenge the artist, as much as the mystic, to go beyond the physical - the outward - so as to seek to unveil that which lies at the centre but gives life to the periphery?'

 

Aga Khan Announces
First Ismaili Centre in Middle East

Meets Crown Prince; visits historic and cultural sites

 

see also the Aga Khan's speech and photos and video

also press release in Arabic

excerpts

Speech by His Highness the Aga Khan
at the Foundation Laying Ceremony of the Ismaili Centre in Dubai,
Saturday, 13th December 2003

BISMI-LLAHI-R-RAHAMANI-R-RAHIM

Your Highness Sheikh Ahmed Bin Saeed Al Maktoum
Your Excellencies
Distinguished Guests
Ladies and Gentlemen

I am deeply honoured by your presence this morning.
May I, at the outset, express my sincere gratitude to His Highness Sheikh Mohammed bin Rashid Al Maktoum for the kind courtesies and hospitality that have been extended to me since my arrival in Dubai. 
We fully understand that circumstances have prevented His Highness from joining us this morning. I am, however, delighted that His Highness Sheikh Ahmed is with us on this occasion and it is a joy to me that I am able to meet Sheikh Ahmed after twenty years on my first visit to Dubai.

Today's ceremony marks an event that I believe to be as significant for the contemporary landscape of this region as it is historic for the Ismaili Muslim Community worldwide.

At a time when the search for mutual understanding remains essential to assuring peace and stability, THE CREATION OF SPACES that will enable that search becomes a greater imperative than ever.

The Ismaili Centre in Dubai was conceived, and will be established, for that very purpose, amongst others. It is, therefore, a matter of great happiness for me personally to be present here today as the foundation stone of the Centre is laid on land most GENEROUSLY GIFTED by His Highness the Crown Prince.

On behalf of the Ismaili Muslim community worldwide and myself as their Imam, I thank His Highness most sincerely for a noble gesture that epitomises attitudes and values which, for almost a millennium and a half, have defined the outlook and gracious disposition of an Ummah, historically diverse, yet bound by the ethics of a common faith.

The Centre will provide facilities to promote cultural, educational and social programmes from the broadest, non-denominational perspectives within the ethical framework of Islam. Amongst them will be an Early Learning Centre where the Aga Khan Education Services, a philanthropic agency, will draw on its own extensive experience in many parts of the world to offer broad, holistic, early childhood education on a secular and non-denominational basis at the highest international standards of excellence. The objective is to have a curriculum of proven calibre, taught by competent teachers, to help lay strong foundations for a child's continuing educational growth. 

Architect Rami El Dahan has seized the challenge of designing the Centre in a manner that will permit these interactions even as it preserves and revives traditions of architecture and spirituality. 

At this juncture, perhaps, it would be appropriate to situate one of the functions of the Ismaili Centre in the tradition of Muslim piety. 
For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering CO-EXISTING HARMONIOUSLY WITH THE MASJID, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. 

Historically serving COMMUNITIES OF DIFFERENT INTERPRETATIONS AND SPIRITUAL AFFILIATIONS, THESE SPACES have retained their cultural nomenclatures and characteristics, FROM RIBAT AND ZAWIYYA TO KHANAQA AND JAMATKHANA. 

THE CONGREGATIONAL SPACE INCORPORATED WITHIN THE ISMAILI CENTRE BELONGS TO THE HISTORIC CATEGORY OF JAMATKHANA, AN INSTITUTIONAL CATEGORY THAT ALSO SERVES A NUMBER OF SISTER SUNNI AND SHIA COMMUNITIES, IN THEIR RESPECTIVE CONTEXTS, IN MANY PARTS OF THE WORLD. 

HERE, IT WILL BE SPACE RESERVED FOR TRADITIONS AND PRACTICES SPECIFIC TO THE SHIA ISMAILI TARIQAH OF ISLAM. 

In the tradition of Muslim spaces of gathering, the Ismaili Centre will be a symbol of the confluence between the spiritual and the secular in Islam. Architect El Dahan has drawn inspiration from the Fatimid mosques in Cairo. 

Like its functions, the Centre's architecture will reflect our perception of daily life whose rhythm weaves THE BODY AND THE SOUL, MAN AND NATURE into a SEAMLESS UNITY. Guided by the ethic of whatever we do, see and hear, and the quality of our social interactions, resonate on our faith and bear on our spiritual lives, the Centre will seek to create, Insh'allah, a sense of equilibrium, stability and tranquillity. 

This sense of balance and serenity will find its continuum in the wealth of colours and scents in the adjacent Islamic garden which the Aga Khan Trust for Culture will help to develop as a public park.

This, indeed, is a central purpose of the major Ismaili Centres that have already been established in London, Vancouver and Lisbon, and of the others that are in the process of being established in Toronto and Dushanbe. Consistent with this aim, in October this year, the Ismaili Centre in London hosted an international colloquium on the Holy Quran that was attended by more than 250 scholars from around the world, both Muslim and of other faiths. 

They brought an impressive array of academic disciplines to bear on a reflection of how the revelation of Islam, with its challenge to man's innate gift of quest and reason, became a powerful impetus for a new flowering of human awakening and civilization. 

It is my hope that, Insh'allah, the future Ismaili Centre in Dubai will host similar programmes. Through its design and functions, this Centre, like its predecessors, will reflect a mood of humility, forward outlook, friendship and dialogue. Above all, this Centre is being conceived in the ethic of respect for human dignity. It will, therefore, aim to empathise with, and to expand our intellectual, cultural and moral horizons.

It is my humble prayer that, when built, the Ismaili Centre in Dubai will be a place for CONTEMPLATION AND SEARCH FOR ENLIGHTENMENT, where people come together to share knowledge and wisdom. It will be a place of peace, of order, of hope and of brotherhood, radiating those thoughts, attitudes and sentiments which unite, and which do not divide, and which uplift the mind and the spirit.

Later, the Aga Khan met with His Highness General Sheikh Mohammed Bin Rashid Al Maktoum, Crown Prince of Dubai and Minister of Defence, United Arab Emirates. The two leaders also visited the Sheikh Saeed Al Maktoum House and the Dubai Museum.

The Aga Khan continues his stay in Dubai as part of visit to the Middle East and Gulf region.

[emphasis added]

'THE BODY AND THE SOUL, MAN AND NATURE into a SEAMLESS UNITY'

30) Ar-Rūm

Fa'aqim Wajhaka Lilddīni Ĥanīfāan Fiţrata Allāhi Allatī Faţara An-Nāsa `Alayhā Lā Tabdīla Likhalqi Allāhi Dhālika Ad-Dīnu Al- Qayyimu Wa Lakinna 'Akthara An-Nāsi Lā Ya`lamūna (30:30).

So set thy FACE (O Muhammad) for religion of hanif -- as a man by nature upright - the nature of Allah, in which He hath ORIGINATED MAN. There is no altering of Allah's creation. That is the right religion Dīnu Al- Qayyimu --RELIGION OF QAIM, but most men know not -

Fa'aqim Wajhaka Lilddīni Al-Qayyimi Min Qabli 'An Ya'tiya Yawmun Lā Maradda Lahu Mina Allāhi Yawma'idhin Yaşşadda`ūna (43).

So set thy FACE resolutely for the right religion--Lilddīni Al-Qayyimi -- FOR THE RELIGION OF QAIM, before the inevitable day cometh from Allah. On that day mankind will be sundered-

 Speech at the Opening Session of
‘Word of God, Art of Man: The Qur’an and its Creative Expressions’
An International Colloquium organised by
The Institute of Ismaili Studies

His Highness the Aga Khan
The Ismaili Centre, London
October 19, 2003

This programme is also an opportunity for achieving insights into how the discourse of the Qur’an-e-Sharif, rich in parable and allegory, metaphor and symbol, has been an inexhaustible well-spring of inspiration, lending itself to a wide spectrum of interpretations. This freedom of interpretation is a generosity which the Qur'an confers upon all believers, uniting them in the conviction that All-Merciful Allah will forgive them if they err in their sincere attempts to understand His word. 

Happily, as a result, the Holy Book continues to guide and illuminate the thought and conduct of Muslims belonging to different communities of interpretation and spiritual affiliation, from century to century, in diverse cultural environments. The Noble Qur’an extends its principle of pluralism also to adherents of other faiths. It affirms that each has a direction and path to which they turn so that all should strive for good works, in the belief that, wheresoever they may be, Allah will bring them together.

Tradition honours the vocation of the learned scholars who are gathered here for this colloquium. The Qur’an itself acknowledges that people upon whom wisdom has been bestowed are the recipients of abundant good; they are the exalted ones. Hence Islam's consistent encouragement to Muslim men and women to seek knowledge wherever it is to be found.

In this context, would it not also be relevant to consider how, above all, it has been the Qur’anic notion of the universe as an expression of Allah’s will and creation that has inspired, in diverse Muslim communities, generations of artists, scientists and philosophers? Scientific pursuits, philosophic inquiry and artistic endeavour are all seen as the response of the faithful to the recurring call of the Qur’an to ponder the creation as a way to understand Allah's benevolent majesty. As Sura al-Baqara proclaims: ‘Wherever you turn, there is the face of Allah’.

Does not the Qur’an challenge the artist, as much as the mystic, to go beyond the physical - the outward - so as to seek to unveil that which lies at the centre but gives life to the periphery?

 

Yu'utī Al-Ĥikmata Man Yashā'u Wa Man Yu'uta Al-Ĥikmata Faqad 'Ūtiya Khayrāan Kathīrāan Wa Mā Yadhdhakkaru 'Illā 'Ūlū Al-'Albābi (2:269).

He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.

'Alam Taraw 'Anna Allāha Sakhkhara Lakum Mā Fī As-Samāwāti Wa Mā Fī Al-'Arđi Wa 'Asbagha `Alaykum Ni`amahu Žāhiratan Wa Bāţinatan Wa Mina An-Nāsi Man Yujādilu Fī Allāhi Bighayri `Ilmin Wa Lā Hudan Wa Lā Kitābin Munīrin (31:20).

See ye not how Allah hath made serviceable unto you whatsoever is in the skies and whatsoever is in the earth and hath loaded you with His favours both Žāhiratan--MANIFEST - Wa Bāţinatan --AND HIDDEN? Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a scripture giving light.

ALI AND ISLAM

"O ALI, thou had been HIDDEN -- [BATIN, navali] -- WITH ALL THE PROPHETS of allah preceding me, AND WITH ME THOU ARE MANIFEST - [ZAHIR, navali] - [M.S. U.B.] [#vr. 40. [1699], s.v. mir ahmed ali, pp. 1157].

         [Pooya/Ali Commentary 27:20]

"O ALI, YOU HELPED ALL THE PROPHETS of allah incognito -- [BATIN, navali] -- (concealed from view), and YOU HELP ME in propria persona - [ZAHIR, navali] - (in person) MANIFESTLY."

       the Famous Dua, Known as Nadi Ali, Which The Holy Prophet Recited, As Commanded By Allah, At Khaybar Refers To Ali As Mazhar Al Aja-Ib. Ali Ibn Abi Talib Is Also Known As Mushkil Kusha, The Remover Of Hardships. 

'It is my sincere hope that this colloquium will bring additional insights to an understanding of the Holy Qur’an as a message that encompasses the entirety of human existence and effort. It is concerned with the salvation of the soul, but commensurately also with the ethical imperatives which sustain an equitable social order. The Qur’an’s is an inclusive vision of society that gives primacy to nobility of conduct. It speaks of differences of language and colour as a divine sign of mercy and a portent for people of knowledge to reflect upon.'  

    King receives the Aga Khan  

His Majesty King Hamad last night received at Rawdah Palace the spiritual leader of the Ismaili Muslims, the Aga Khan.

 

 

 

  Islam is for muslims *al--Haqq — the Truth* 

 

a birthday gift to our beloved khudawind [sa]

december 13, 2003

saligrah -- Imamate Day -- Khushiali Mubarak

 

salaamun alaykum, š³lôm, peace, peace be upon you and ya ali madad 

the ismaili centre - jamatkhana and the holy qur'an

'for many centuries, ..... the variety of spaces of gathering co-existing harmoniously with the masjid'

At this juncture, perhaps, it would be appropriate to situate one of the functions of the Ismaili Centre in the tradition of Muslim piety. For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering CO-EXISTING HARMONIOUSLY WITH THE MASJID, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. 

......THE CONGREGATIONAL SPACE INCORPORATED WITHIN THE ISMAILI CENTRE BELONGS TO THE HISTORIC CATEGORY OF JAMATKHANA, ......

HERE, IT WILL BE SPACE RESERVED FOR TRADITIONS AND PRACTICES SPECIFIC TO THE SHIA ISMAILI TARIQAH OF ISLAM. 

2 sacred places in islam 
- CO-EXISTING HARMONIOUSLY -

'Al-Bayta Al-Ĥarāma -- the sacred house' 
& 
'Al-Masjidi Al-Ĥarāmi  ' -- the inviolable place of worship'

Yā 'Ayyuhā Al-Ladhīna 'Āmanū Lā Tuĥillū Sha`ā'ira Allāhi Wa Lā Ash-Shahra Al-Ĥarāma Wa Lā Al-Hadya Wa Lā Al-Qalā'ida Wa Lā 'Āmmīna Al-Bayta Al-Ĥarāma Yabtaghūna Fađlāan Min Rabbihim Wa Riđwānāan Wa 'Idhā Ĥalaltum Fāşţādū Wa Lā Yajrimannakum Shana'ānu Qawmin 'An Şaddūkum `An Al-Masjidi Al-Ĥarāmi 'An Ta`tadū Wa Ta`āwanū `Alaá Al-Birri Wa At-Taqwaá Wa Lā Ta`āwanū `Alaá Al-'Ithmi Wa Al-`Udwāni Wa Āttaqū Allāha 'Inna Allāha Shadīdu Al-`Iqābi (5:2).

O ye who believe! Profane not Allah's monuments nor the Sacred Month nor the offerings nor the garlands, nor the people resorting to the Sacred House, seeking the grace and pleasure of their Lord. But when ye have left the sacred territory, then go hunting (if ye will). And let not your hatred of a folk who (once) stopped your going to the inviolable place of worship seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment.

1.    The sacred Mosque: [-?-] The Kaba

2.144:
C147. This shows the sincere desire of Mustafa to seek light from above in the matter of the Qibla. 

C148. The sacred Mosque: [-?-] The Kaba in the sacred city of Mecca. 
Yusuf Ali's Commentary from QuranTrans

2.    KA'BAH: Lit. "A cube." The cube-like building in the centre of  the  mosque at Makkah

pro-wahhabi source

KA'BAH: Lit. "A cube." 
The cube-like building in the centre of the mosque at Makkah, which contains the Hajaru 'l-Aswad, or black stone. ...... At the south-east corner of the Kabah, near the door, is the famous black stone (HAJARU 'L-ASWAD), which forms a part of the sharp angle of the building, at four or five feet above the ground. The black stone is an irregular oval, about seven inches in diameter, with an undulating surface, composed of about a dozen smaller stones of different shape and sizes. ..... 

Ministry of Islamic Affairs, Endowments, Call and Guidance, official home page

''The Sacred Mosque [Masjidil Haraam] -- **i.e., the  mosque _w_h_e_r_e_i_n_** -- the Ka'ba is located,

''The Sacred Mosque [Masjidil Haraam] -- **i.e., the mosque _w_h_e_r_e_i_n_** -- the Ka'ba is located, in the sacred city of Makkah. 

It is not correct to suggest that the command making the Ka'ba the Qibla abrogates ii:115, where it is stated the East and the West belong to Allah. This is perfectly true at all times, before and after the institution of the Qibla. As if to emphasize this, the same words are repeated in this very passage; see ii. 142 above. Where the Itqan mentions mansukh in this connection. I am sorry I cannot follow that opinion, unless mansukh is defined in a special way, AS SOME COMMENTATORS DO' [#148 - pp. 58,  

(the holy Qur'an -- english translation of the meanings and commentary -- REVISED AND EDITED by the presidency of islamic researches, IFTA, call and guidance -- king fahd holy Qur'an printing press -- comm.  -- #148 pp. 58.

i.           ROYAL decree no 19888, dated 16/8/1400  AH -

ii.          ROYAL decree no. 12412, dated 27/10/1405 AH --

issued by the custodian of the two holy mosques, king fahd ibn abdul aziz ? the  then deputy prime minister.

iv.         see also the holy Qur'an text, translation and commentary, abdullah yusuf ali, new revised edition, published by amana corporation, usa - 1989, isbn 0-915957-033-5 - pp. 59. 

it is clear from the late a. yusuf ali's arguments that he did not understand the real and profound significance of the qur'anic commands and hence, his defensive position re: the question of abrogation at this juncture - which, i further believe, was not only unjustified and uncalled-for but it was totally out of place and question. 

on the other hand, although the editors and revisers of ali's work have retained the said argument 'as is' i guess, for the same reason - they have made a slight but very important correction and addition to ali's original commentary - which insha'allaah will help us understand this presentation much more clearly. 

they have made the following correction to it by adding, **i.e., the mosque [namely, masjidil haraam, author], _w_h_e_r_e_i_n_** ---- 'the kaba is located.' 

what it means is that the masjidil haraam -- a_n_d -- the kabah are and have always been as well, treated as two *s_e_p_a_r_a_t_e* buildings and entities in islam and the holy qur'an. this latest correction makes this decision unanimous since it corroborates the holy qur'an.

distortion

2.144:
C148. The sacred Mosque: [-?-] The Kaba in the sacred city of Mecca. It is not correct to suggest that the command making the Kaba the Qibla abrogates ii. 115, where it is stated that East and West belong to God, and He is everywhere. This is perfectly true at all times, before and after the institution of the Qibla. As if to emphasise this, the same words about East and West are repeated in this very passage; see ii, 142 above. Where the liqin mentions mansukk in this connection, I am sorry I cannot follow that opinion, unless mansukk is defined in a special way, as some of the commentators do. Yusuf Ali's Commentary from QuranTrans

The Kabah is in the sacred mosque of Makkah in Saudi Arabia

CONDUCT OF SALAT


A guide to SALAT (Prayer)
Muhammad Abdul Karim Saqib
Darussalam: Riyadh, Saudi Arabia

QIBLAH

Wherever a person is in the world, he should face towards the Kabah when he is going to pray. The Kabah is in the sacred mosque of Makkah in Saudi Arabia. Facing towards Qiblah (Kabah) is a very important condition of performance of Salat.

It is important to start the Salat facing the direction of Qiblah and it does not matter if his direction changes while he is praying e.g. in a ship, a train or an airplane, etc.

 the qur'anic description of the sacred kabah:

pilgrimage, payments, offerings and garlands are to be brought to the kabah

5:95. O ye who believe! Kill no wild game while ye are on the pilgrimage. Whoso of you killeth it of set purpose he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice, to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons, or the equivalent thereof in fasting, 5:96. but to hunt on land is forbidden you so long as ye are on the pilgrimage. Be mindful of your duty to Allah, unto Whom ye will be gathered. 5:97. Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands.

Allāhu Nūru - Allah is the Light

Mathalu Nūrihi Kami -- The similitude of His light IS AS

Nūrun `Alaá Nūrin    light upon light 
nūrihi -- His light

THE 5-FIVE DIVINE LIGHTS IN ISLAM

(This lamp is found) 'in houses which Allah hath allowed to be exalted'

Wa Laqad 'Anzalnā 'Ilaykum 'Āyātin Mubayyinātin Wa Mathalāan Mina Al-Ladhīna Khalaw Min Qablikum Wa Maw`ižatan Lilmuttaqīna (24:34).	And verily We have sent down for you MANIFEST REVELATIONS, and the example of those who passed away before you. An admonition unto those who ward off (evil).
Allāhu Nūru[1] As-Samāwāti Wa Al-'Arđi Mathalu Nūrihi[2] Kami ..... Nūrun[3] `Alaá Nūrin[4] Yahdī Allāhu Linūrihi[5] Man Yashā'u Wa Yađribu Allāhu Al-'Amthāla Lilnnāsi Wa Allāhu Bikulli Shay'in `Alīmun (24:35).	Allah is the Light[1] of the heavens and the earth. The similitude of His light[2] IS AS .... Light[3] upon light[4]. Allah guideth unto His light[5] whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.

Fī Buyūtin 'Adhina Allāhu 'An Turfa`a Wa Yudhkara Fīhā Asmuhu Yusabbiĥu Lahu Fīhā Bil-Ghudūwi Wa Al-'Āşāli (36).

(This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening.

[Pooya/Ali Commentary 24:35]

The light of wisdom (the Quran) in the heart of the Holy Prophet is as protected as the lamp in the glass. Verses 77 to 79 of al Waqi-ah clearly state that the Quran is a protected book; and no one can touch it save the thoroughly purified, the Ahl ul Bayt, according to the verse 33 of Ahzab. Therefore the true interpretation of "light upon light" is the Holy Prophet and his Ahl ul Bayt. It is further made clear in the next verse.

For "Allah guides whom He wills to His light" see the commentary of al Baqarah: 256 and 257-he

[Pooya/Ali Commentary 24:36]

The houses referred to in this verse are said to be (i) the Ka-bah, built by Ibrahim and Ismail (ii) the masjid in Jerusalem, built by Dawud and Sulayman (iii) the masjid in Quba and the masjid in Madina, both built under the command of the Holy Prophet.

Imam Muhammad bin Ali al Baqir said:

"The houses referred to in verse 36 of An Nur are the houses of the prophets and the holy Imams."

Thalabi, in the interpretation of this verse, relates from Anas bin Malik and Buraydah that when the Holy Prophet recited this verse, Abu Bakr stood up and asked, pointing towards the house of Ali and Fatimah, whether that house was included in the houses referred to and the Holy Prophet replied:

"Yes, and it is better than other houses to which this verse refers."

24. 35:
C2996. Embedded within certain ons conceming a refined domestic and social life, comes this glorious parable of light, which contains layer upon layer of transcendent truth about spiritual mysteries. C2997. The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. C2998. So with the spiritual Light; it is placed high, above worldly things; it has a niche or habitation of its own, in Revelation and other Signs of Allah; So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind. C2999. So men of God, who preach Allah's Truth, are themselves illuminated by Allah's light and become the illuminating media through which that Light spreads and permeates human life. C3001. This Olive is not localised. It is universal, for such is Allah's Light. C3003. Glorious, illimitable Light. The topmost pinnacle is the true prototypal Light, the real Light ... the Light of Allah. Yusuf Ali's Commentary from QuranTrans

 7) Al-'A`rāf

Qul 'Amara Rabbī Bil-Qisţi Wa 'Aqīmū Wujūhakum `Inda Kulli Masjidin Wa Ād`ūhu Mukhlişīna Lahu Ad-Dīna Kamā Bada'akum Ta`ūdūna (29).

Say: My Lord enjoineth justice. And set your faces upright at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him).

Yā Banī 'Ādama Khudhū Zīnatakum `Inda Kulli Masjidin Wa Kulū Wa Āshrabū Wa Lā Tusrifū 'Innahu Lā Yuĥibbu Al-Musrifīna (31).

O Children of Adam! Look to your adornment in every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals.

Qul Man Ĥarrama Zīnata Allāhi Allatī 'Akhraja Li`ibādihi Wa Aţ-Ţayyibāti Mina Ar-Rizqi Qul Hiya Lilladhīna 'Āmanū Fī Al-Ĥayāati Ad-Dunyā Khālişatan Yawma Al-Qiyāmati Kadhālika Nufaşşilu Al-'Āyāti Liqawmin Ya`lamūna (32).	Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing ? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do we detail Our revelations for people who have knowledge.
Qul 'Innamā Ĥarrama Rabbī Al-Fawāĥisha Mā Žahara Minhā Wa Mā Baţana Wa Al-'Ithma Wa Al-Baghya Bighayri Al-Ĥaqqi Wa 'An Tushrikū Billāhi Mā Lam Yunazzil Bihi Sulţānāan Wa 'An Taqūlū `Alaá Allāhi Mā Lā Ta`lamūna (33).	Say: My Lord forbiddeth only indecencies, such of them as are Žahara--MANIFEST and such as are Baţana--HIDDEN, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that ye tell concerning Allah that which ye know not.

Yā Banī 'Ādama 'Immā Ya'tiyannakum Rusulun Minkum Yaquşşūna `Alaykum 'Āyā Tī Faman Attaqaá Wa 'Aşlaĥa Falā Khawfun `Alayhim Wa Lā Hum Yaĥzanūna (35).	O Children of Adam! When messengers of your own come unto you who narrate unto you My revelations, then whosoever refraineth from evil and amendeth - there shall no fear come upon them neither shall they grieve.
Wa Al-Ladhīna Kadhdhabū Bi'āyātinā Wa Āstakbarū `Anhā 'Ūlā'ika 'Aşĥābu An-Nāri Hum Fīhā Khālidūna (36).	But they who deny Our revelations and scorn them - each are rightful owners of the Fire; they will abide therein.

 7. 29:
C1010. For wajh, see ii. 112 and n. 114. Our devotion should be sincere, not as in other men's sight, but by presenting our whole selves, heart and soul, to Allah. 

2.115:
C118. The word translated "Presence" is Wajh, literally "face. - See note to ii. 112 above.

2.112:
C114. The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also m lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. Yusuf Ali's Commentary from QuranTrans

7. 31:
C1013. Beautiful apparel: zinat: adornments or apparel for beautiful living: 

10) Yūnis -- the nabi's and the imam's [p.b.u.th.] houses turned into 'QIBLA-places of worship'

Wa 'Awĥaynā 'Ilaá Mūsaá Wa 'Akhīhi 'An Tabawwa'ā Liqawmikumā Bimişra Buyūtāan Wa Āj`alū Buyūtakum Qiblatan Wa 'Aqīmū Aş-Şalāata Wa Bashshir Al-Mu'uminīna (87).

0:87. We inspired Moses and his brother [aaron - wazir - imam] with this Message: "Provide dwellings for your people in Egypt, make your dwellings into places of worship, and establish regular prayers: and give glad tidings to those who believe!" Yusuf Ali's Quran Translation

10. 87:
C1468. This instruction, we may suppose, was given when the sorcerers were brought to faith, and some of the Egyptians believed. Moses was for a little while to remain in Egypt, so that his Message should have time to work, before the Israelites were led out of Egypt. They were to make their houses into places of prayer (Qibla), as Pharaoh would not probably allow them to set up public places of prayer. and they were now to be only sojourners in Egypt. These were the glad tidings (the Gospel) of Islam, which was preached under Noah, Abraham, Moses, and Jesus, and completed under Muhammad.
Yusuf Ali's Commentary from QuranTrans

1) Sūrat Al-Fātiĥah 

'Īyāka Na`budu Wa 'Īyāka Nasta`īnu (5).

Thee we worship; Thee we ask for help.

Ahdinā Aş-Şirāţa Al-Mustaqīma (6).	Show us the straight path,
Şirāţa Al-Ladhīna  (7).	The path of those

'Aqimi Aş-Şalāata Lidulūki Ash-Shamsi 'Ilaá Ghasaqi Al-Layli Wa Qur'āna Al-Fajri 'Inna Qur'āna Al-Fajri Kāna Mash/hūdāan (78).	Establish worship at the going down of the sun until the dark of night, and the Qur'an at dawn. Lo! the Qur'an at dawn is ever witnessed.
Wa Mina Al-Layli Fatahajjad Bihi Nāfilatan Laka `Asaá 'An Yab`athaka Rabbuka Maqāmāan Maĥmūdāan (79).	And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
Wa Qul Rabbi 'Adkhilnī Mudkhala Şidqin Wa 'Akhrijnī Mukhraja Şidqin Wa Āj`al Lī Min Ladunka Sulţānāan Naşīrāan (80).	And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
Wa Qul Jā'a Al-Ĥaqqu Wa Zahaqa Al-Bāţilu 'Inna Al-Bāţila Kāna Zahūqāan (81).	And say: the Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.

[Pooya/Ali Commentary 39:22] 

It is reported that this verse was revealed in praise
of ALI IBN ABI TALIB. "I and Ali are from one 
and he same light", 

The Holy Prophet said: 
"SEEK HELP FROM THOSE OF MY ADHERENTS
who have enlightened hearts, for Allah has 
bestowed His grace and mercy on them. 

'and Perform the pilgrimage and the visit for Allah -- Al-Masjidi Al-Ĥarāmi' [hzt. ali's birthplace]

Wa 'Atimmū Al-Ĥajja Wa Al-`Umrata Lillāhi Fa'in 'Uĥşirtum Famā Astaysara Mina Al-Hadyi Wa Lā Taĥliqū Ru'ūsakum Ĥattaá Yablugha Al-Hadyu Maĥillahu Faman Kāna Minkum Marīđāan 'Aw Bihi 'Adhan Min Ra'sihi Fafidyatun Min Şiyāmin 'Aw Şadaqatin 'Aw Nusukin Fa'idhā 'Amintum Faman Tamatta`a Bil-`Umrati 'Ilaá Al-Ĥajji Famā Astaysara Mina Al-Hadyi Faman Lam Yajid Faşiyāmu Thalāthati 'Ayyāmin Fī Al-Ĥajji Wa Sab`atin 'Idhā Raja`tum Tilka `Asharatun Kāmilatun Dhālika Liman Lam Yakun 'Ahluhu Ĥāđirī Al-Masjidi Al-Ĥarāmi Wa Āttaqū Allāha Wa Ā`lamū 'Anna Allāha Shadīdu Al-`Iqābi (2:196).

Perform the pilgrimage and the visit for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whose family is not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

i.    'the eternal imamate - priesthood - kahen' 
ii.    the christhood 
iii.    'and I will build him a sure <'aman> house <bayith>'

1 Samuel 2:35 (KJVSL) And I will raise me up a faithful <'aman> priest <kohen>, [that] shall do according to [that] which [is] in mine heart <lebab> and in my mind <nephesh>: and I will build  him a sure <'aman> house <bayith>; and he shall walk before mine anointed <mashiyach> for ever <yowm>.

1 Kings 2:27 (KJVSL) that he might fulfil <male'> the word <dabar> of the LORD <Y@hovah>, which he spake <dabar> concerning the house <bayith> of Eli <`Eliy> in Shiloh <Shiyloh>.

the tradition continues in the current dispensation of islam

Wa 'Idh Qāla Allāhu Yā `Īsaá Abna Maryama 'A'anta Qulta Lilnnāsi Attakhidhūnī Wa 'Ummī 'Ilahayni Min Dūni Allāhi Qāla Subĥānaka Mā Yakūnu Lī 'An 'Aqūla Mā Laysa Lī Biĥaqqin 'In Kuntu Qultuhu Faqad `Alimtahu Ta`lamu Mā Fī Nafsī Wa Lā 'A`lamu Mā Fī Nafsika 'Innaka 'Anta `Allāmu Al-Ghuyūbi (5:116).

And when Allah saith: O Jesus, son of Mary! Didst thou say unto mankind: Take me and my mother for two gods beside Allah ? he saith: thy holiness! It was not mine to utter that to which I had no right. If I used to say it, then Thou knewest it. Thou knowest what is in my mind, and I know not what is in Thy Mind. Lo! Thou, only Thou, art the Knower of the Hidden.

'pilgrimage. They will come unto thee [abraham-imam] on foot'

'And (remember) when 'We prepared for Abraham [imam]' the place of the (holy) House'

Wa 'Idh Bawwa'nā Li'ibrāhīma Makāna Al-Bayti 'An Lā Tushrik Bī Shay'āan Wa Ţahhir Baytiya Lilţţā'ifīna Wa Al-Qā'imīna Wa Ar-Rukka`i As-Sujūdi (22:26).	And (remember) when We prepared for Abraham [imam] the place of the (holy) House, saying: Ascribe thou no thing as partner unto Me, and purify My House for those who make the round (thereof) and those who stand and those who bow and make prostration.
Wa 'Adhdhin Fī An-Nāsi Bil-Ĥajji Ya'tūka Rijālāan Wa `Alaá Kulli Đāmirin Ya'tīna Min Kulli Fajjin `Amīqin (27).	And proclaim unto mankind the pilgrimage. They will come unto thee [abraham -- imam]on foot and on every lean camel; they will come from every deep ravine,

 'thou mayst purify them and sanctify them'

9:103. Take alms of their wealth, wherewith thou mayst purify them and sanctify them, and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower. 9:104. Know they not that Allah is He Who accepteth repentance from His bondmen and taketh the alms, and that Allah is He Who is the Relenting, the Merciful. 9:105. And say Act! Allah will behold your actions, and His messenger and the believers, and ye will be brought back to the Knower of the Invisible and the Visible, and He will tell you what ye used to do. 

besides him there were those who were 'purified' and were also the 'purifiers' themselves -- Yataţahharū -- Al-Muţţahhirīn - they are the RIGHTFUL holy imams [pbuth].

9:108. Never stand (to pray) there. A place of worship which was found upon duty from the first day is more worthy that thou shouldst stand (to pray) therein, wherein are men who love to purify themselves. Allah loveth the purifiers- Fīhi Rijālun Yuĥibbūna 'An Yataţahharū Wa Allāhu Yuĥibbu Al-Muţţahhirīna (9:108).
Pickthal's Quran Translation

salvation of the soul

49:13. O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. 
Pickthal's Quran Translation

'It is my sincere hope that this colloquium will bring additional insights to an understanding of the Holy Qur’an as a message that encompasses the entirety of human existence and effort. It is concerned with the salvation of the soul, but commensurately also with the ethical imperatives which sustain an equitable social order. The Qur’an’s is an inclusive vision of society that gives primacy to nobility of conduct. It speaks of differences of language and colour as a divine sign of mercy and a portent for people of knowledge to reflect upon.'  

apparently, the absolute need and necessity for the holy imam [sa] in islam and allah's worship may be discerned from the following verses of the holy qur'an ONLY. therefore, no muslim 'prayer' or a visit to the 'holy house' is complete without HIS MENTION or PRESENCE.

'mysterious and infinite truths' -- ishmael's unfathomable presence in the BIBLE

Wa Laqad 'Ātaynāka Sab`āan Mina Al-Mathānī Wa Al-Qur'āna Al-`Ažīma (87).

We have given thee seven of the oft-repeated (verses) and the great Qur'an.

isaiah 42:11 let the _d_e_s_e_r_t_ and its cities lift up their voices, the villages that _K_E_D_A_R_ [DESCENDANTS OF ISHMAEL], inhabits; let the inhabitants of sela sing for joy, let them shout from the top of the mountains. isaiah 42:12 let them give glory to the lord, and declare his praise in the coastlands. isaiah 42:13 THE LORD SHALL GO FORTH AS A MIGHTY MAN, he shall stir up jealousy LIKE A MAN OF WAR: he shall cry, yea, _R_O_A_R;_ he shall prevail against his enemies.

Revelation 10:1 (KJV) And I saw another mighty angel come down from heaven,  Revelation 10:2 (KJV) And he had in his hand a little book open: Revelation 10:3 (KJV) And cried with a loud voice, as a lion roareth: and when he had cried, seven thunders uttered their voices. Revelation 10:4 (KJV) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 5:5 (KJV) behold, the Lion of the tribe of Juda [praise--ahmad-- muhammad], the Root of David, hath prevailed to open the book [surah al-fatiha & seven verses], and to loose the seven seals thereof.

revelation 19:11 and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. revelation 19:13 and his name is called the word of god. revelation 19:15 and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. revelation 19:16 and he hath on his vesture and on his thigh a name written, king of kings, and lord of lords. revelation 19:17 and i saw an angel standing in the sun; and he cried with aloud voice, ... come and gather yourselves together unto the supper of the great god;

revelation, part i, pp. 360-70: there is no peace for us on these four planets: to attain it, we must acquire the wisdom of the white horse of the kalki avatar... the white horse is the white horse of the avatar whose wisdom will bring peace to both man and savage nature - [deceptions and myths of the bible, 1979 edition, lloyd m. graham] >>

fulfillment in islam

Dhuldul. The famous horse of Ali, son-in-law of Mahomet.

Hzt. Ali's [As] Divine Sword was Dhulfikar [Zulfikar]. the WHITE HORSE was called Dhuldul [ c72 - TARIYE TUN TARANHAR]. 

Deuteronomy 1:30 (KJV) The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes; Deuteronomy 3:22 (KJV) Ye shall not fear them: for the LORD your God he shall fight for you. Deuteronomy 20:4 (KJV) For the LORD your God [is] he that goeth with you, to fight for you against your enemies, to save you.

8:17. Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.  58:21. Allah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty. 
Pickthal's Quran Translation

ALI AND ISLAM

"O ALI, thou had been HIDDEN -- [BATIN, navali] -- WITH ALL THE PROPHETS of allah preceding me, AND WITH ME THOU ARE MANIFEST - [ZAHIR, navali] - [M.S. U.B.] [#vr. 40. [1699], s.v. mir ahmed ali, pp. 1157].

         [Pooya/Ali Commentary 27:20]

"O ALI, YOU HELPED ALL THE PROPHETS of allah incognito -- [BATIN, navali] -- (concealed from view), and YOU HELP ME in propria persona - [ZAHIR, navali] - (in person) MANIFESTLY."

       the Famous Dua, Known as Nadi Ali, Which The Holy Prophet Recited, As Commanded By Allah, At Khaybar Refers To Ali As Mazhar Al Aja-Ib. Ali Ibn Abi Talib Is Also Known As Mushkil Kusha, The Remover Of Hardships. 

Book 020, Number 4610:

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (may peace be upon him) had a race of the horses which had been especially prepared for the purpose from Hafya' to Thaniyyat al-Wada' (the latter being the winning post), and of those which had not been trained from Thaniyya to the mosque of Banu Zuraiq, and Ibn Umar was among those who took part in this race.

---

Book 020, Number 4611:

This tradition has been handed down through another chain of transmitters with the addition of the following words from Abdullah b. 'Umar:" I came first in the race and my horse jumped into the mosque with me."

Chapter 26: GREAT BENEFIT IN THE FORELOCKS OF THE HORSES

---

Book 020, Number 4612:

It has been narrated on the authority of Ibn Umar that the Messenger of Allah (may peace be upon him) said: There will be great benefit in the forelock of the horses until the Day of judgment.

for centuries the Aga Khans [pbuth] Themselves have been also associated with horses, horse racing & breeding. read again! and look at the DEEPER MEANING of these stupendous verses quoted herein.

the blessed ahl al baiyt
Abraham [imam] 
and Ishmael

the 'house of allah' and the 1^st 'ahl al-baiyt -- people of the house'

52) Sūrat Aţ-Ţūr

Wa Aţ-Ţūri (1).	By the Mount,
Wa Kitābin Masţūrin (2).	And a Scripture inscribed
Fī Raqqin Manshūrin (3).	On fine parchment unrolled,
Wa Al-Bayti Al-Ma`mūri (4).	And the House frequented,

Wa 'Idh Yarfa`u 'Ibrāhīmu Al-Qawā`ida Mina Al-Bayti Wa 'Ismā`īlu Rabbanā Taqabbal Minnā 'Innaka 'Anta As-Samī`u Al-`Alīmu (127).

And when Abraham and Ishmael were raising the foundations of the House, [prayed]: Our Lord! Accept from us. Lo! Thou, only Thou, art the Hearer, the Knower.

 

Ja`ala Allāhu Al-Ka`bata Al-Bayta Al-Ĥarāma Qiyāmāan Lilnnāsi Wa Ash-Shahra Al-Ĥarāma Wa Al-Hadya Wa Al-Qalā'ida Dhālika Lita`lamū 'Anna Allāha Ya`lamu Mā Fī As-Samāwāti Wa Mā Fī Al-'Arđi Wa 'Anna Allāha Bikulli Shay'in `Alīmun (5:97).

Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth that--he who -  is in the heavens and that--he who is in the earth, and that Allah is Knower of all things.

the 'purified' house of god, the holy imamate & the 1^st 'ahl al-baiyt-people of the household' in the biblical islam

the blessed ahl al baiyt
Abraham [imam] 
and Ishmael
'Purify My house'

Wa 'Idh Abtalaá 'Ibrāhīma Rabbuhu Bikalimātin Fa'atammahunna Qāla 'Innī Jā`iluka Lilnnāsi 'Imāmāan Qāla Wa Min Dhurrīyatī Qāla Lā Yanālu `Ahdī Až-Žālimīna (2:124).	And (remember) when his Lord tried Abraham with commands, and he fulfilled them, He said: Lo! I have appointed thee a imam -- leader for mankind. (Abraham) said: And of my offspring (will there be imams-- leaders) ? He said: My covenant includeth not wrong-doers.
Wa 'Idh Ja`alnā Al-Bayta Mathābatan Lilnnāsi Wa 'Amnāan Wa Āttakhidhū Min Maqāmi 'Ibrāhīma Muşallan Wa `Ahidnā 'Ilaá 'Ibrāhīma Wa 'Ismā`īla 'An Ţahhirā Baytī Lilţţā'ifīna Wa Al-`Ākifīna Wa Ar-Rukka`i As-Sujūdi (125).	And when We made the House a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham [imam] stood (to pray). And We imposed a duty upon Abraham [imam] and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).
Wa 'Idh Qāla 'Ibrāhīmu Rabbi Aj`al Hādhā Baladāan 'Āmināan Wa Ārzuq 'Ahlahu Mina Ath-Thamarāti Man 'Āmana Minhum Billāhi Wa Al-Yawmi Al-'Ākhiri Qāla Wa Man Kafara Fa'umatti`uhu Qalīlāan Thumma 'Ađţarruhu 'Ilaá `Adhābi An-Nāri Wa Bi'sa Al-Maşīru (126).	And when Abraham [imam] prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!

did abraham and ishmael raise the foundations of a second house in islam?

• 'And when We made the House a resort for mankind' ;

• 'Purify My house for those'

  • 'And when Abraham and Ishmael were raising the foundations of the House.'

i believe this had to do with the imamate per se, which is the supreme most foundation of islam.

the blessed ahl al baiyt
Abraham [imam] 
and Ishmael
'raised the foundations of the house'

Wa 'Idh Yarfa`u 'Ibrāhīmu Al- Qawā`ida Mina Al - Bayti Wa 'Ismā`īlu Rabbanā Taqabbal Minnā 'Innaka 'Anta As-Samī`u Al-`Alīmu (127).	And when Abraham and Ishmael were raising the foundations of the House, [prayed]: Our Lord! Accept from us. Lo! Thou, only Thou, art the Hearer, the Knower.
Rabbanā Wa Āj`alnā Muslimayni Laka Wa Min Dhurrīyatinā 'Ummatan Muslimatan Laka Wa 'Arinā Manāsikanā Wa Tub `Alaynā 'Innaka 'Anta At-Tawwābu Ar-Raĥīmu (128).	Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.
Rabbanā Wa Āb`ath Fīhim Rasūlāan Minhum Yatlū `Alayhim 'Āyātika Wa Yu`allimuhum Al-Kitāba Wa Al-Ĥikmata Wa Yuzakkīhim 'Innaka 'Anta Al-`Azīzu Al-Ĥakīmu (129).	Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and purify them.  - 'Innaka 'Anta Al-`Azīzu Al-Ĥakīmu - Lo! Thou, only Thou, art the Mighty, Wise.
Wa Man Yarghabu `An Millati 'Ibrāhīma 'Illā Man Safiha Nafsahu Wa Laqad Aşţafaynāhu Fī Ad-Dunyā Wa 'Innahu Fī Al-'Ākhirati Lamina Aş-Şāliĥīna (130).	And who forsaketh the religion of Abraham [imam] save him who befools his soul  ? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous.

the religion of  the holy imam [sa] and the PRIMAL HOUSE AT BECCA

'pilgrimage to the House'

Qul Şadaqa Allāhu Fāttabi`ū Millata 'Ibrāhīma Ĥanīfāan Wa Mā Kāna Mina Al-Mushrikīna (3:95).	Say: Allah speaketh truth. So follow the religion of Abraham [imam] , the upright. He was not of the idolaters.
'Inna 'Awwala Baytin Wuđi`a Lilnnāsi Lalladhī Bibakkata Mubārakāan Wa Hudan Lil`ālamīna (96).	Lo! the first Sanctuary appointed for mankind was that at Becca, a blessed place, a guidance to the peoples;
Fīhi 'Āyātun Bayyinātun Maqāmu 'Ibrāhīma Wa Man Dakhalahu Kāna 'Āmināan Wa Lillahi `Alaá An-Nāsi Ĥijju Al-Bayti Man Astaţā`a 'Ilayhi Sabīlāan Wa Man Kafara Fa'inna Allāha Ghanīyun `An Al-`Ālamīna (97).	Wherein are manifest proofs ; the place of Abraham; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. As for him who disbelieveth, (let him know that) lo! Allah is Independent of (all) creatures.

 question

DID HE [THE BIBLICAL GOD - ELOHIM], PAY HOMAGE TO ALLAH AND ALSO WORSHIP HIM?

     DOCTRINAL STATEMENT:

Psalms 84:1 (KJVSL)  A Psalm <mizmowr> -  How amiable are thy tabernacles <mishkan>, O LORD <Y@hovah> of hosts. Psalms 84:2 My soul <nephesh> longeth  yea, even fainteth for the courts <chatser> of the LORD <Y@hovah>: my heart and my flesh crieth out for the living <chay> God <'el>.  Psalms 84:3 Yea, the sparrow hath found an house <bayith>, and the swallow a nest for herself, where she may lay  her young [even] thine altars <mizbeach>, O LORD <Y@hovah> of hosts  my King <melek>, and my God <'elohiym>. Psalms 84:4 Blessed [are] they that dwell <yashab> in thy house <bayith>: they will be still praising  thee. Selah <celah>. 

Psalms 84:5 (WEB) Blessed are those whose strength is in you; Who have set their hearts on a pilgrimage. Psalms 84:6 (KJVSL) [Who] passing <`abar> through the valley <`emeq> of Baca <Baka'> <baka'> make it a well <ma`yan>; the rain also filleth the pools. 

 

akb Baka' (baw-kaw');  Proper Name Location, Strong #: 1056

Baca = "weeping"

1. a valley in Palestine

Psalm 84:6

Baca, Valley of | Mulberry

Baca, Valley of
(Psalms 84:6; RSV, "valley of weeping," marg., "or balsam trees"), probably a valley in some part of Palestine, or generally some one of the valleys through which pilgrims had to pass on their way to the sanctuary of Jehovah on Zion; or it may be figuratively "a valley of weeping."

Mulberry
Heb. bakah, "to weep;" rendered "Baca" (RSV, "weeping") in Psalms 84:6.

'Inna Aş-Şafā Wa Al-Marwata Min Sha`ā'iri Allāhi Faman Ĥajja Al-Bayta 'Aw A`tamara Falā Junāĥa `Alayhi 'An Yaţţawwafa Bihimā Wa Man Taţawwa`a Khayrāan Fa'inna Allāha Shākirun `Alīmun (2:158).

Lo! (the mountains) As-Safa and Al-Marwah are among the symbols of Allah. It is therefore no sin for him who is on pilgrimage to the House or visiteth it, to go around them. And he who doeth good of his own accord. lo! Allah is Responsive, Aware.

18. 65:
C2411. One of Our servants: his name is not mentioned in the Qur-fin, but Tradition gives it as Khidhr. Round him have gathered a number of picturesque folk tales, with which we are not here concerned. "Khidhr" means "Green": his knowledge is fresh and green, and drawn out of the living sources of life for it is drawn from Allah's own Knowledge. 

   He is a mysterious being, who has to be sought out.

He has the secrets of some of the paradoxes of Life, which ordinary people do not understand, or understand in a wrong sense, as we shall see further on. the nearest equivalent figure in the literature of the People of the Book is Melchizedek or Melchisedek (the Greek form in the New Testament). In Gen. xiv. 18-20, he appears as king of Salem, priest [imam] of the Most High God [el-elyon--al--aliyyun]: he blesses Abraham, and Abraham gives him tithes.

C2412. Khidhr had two special gifts from Allah: (1) Mercy from Him, and (2) Knowledge from Him too. The first freed him from the ordinary incidents of daily human life; and the second entitled him to interpret the inner meaning and mystery of events, as we shall see further on. Yusuf Ali's Commentary from QuranTrans

the indonesian bible
'imam - Allah taala'
'priest of the most high God'

Psalms 110:1 (KJV) <<A Psalm of David.>> The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.  Psalms 110:4 (KJV) The LORD hath sworn, and will not repent, Thou [art] a 'priest -- kohen -- imam' for ever after the order of Melchizedek.

Ayat-ayat:  110:1. Mazmur Daud. Demikianlah firman TUHAN kepada tuanku: "Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuhmu menjadi tumpuan kakimu."  110:4 TUHAN telah bersumpah, dan Ia tidak akan menyesal: "Engkau adalah imam untuk selama-lamanya, menurut Melkisedek."

Hebrews 7:1 (KJV) For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
Hebrews 7:2 (KJV) To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Hebrews 7:3 (KJV) Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Hebrews 7 -- Ibrani 7

[1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13]

7:1 Adapun Malkisedik itu, yaitu raja di Salem dan imam Allah taala, yang sudah berjumpa dengan Ibrahim tatkala Ibrahim kembali daripada menewaskan raja-raja, lalu diberkatinya Ibrahim,

7:2 kepadanyalah juga Ibrahim sudah memberi bahagian sepuluh esa. Makna Malkisedik itu jikalau diterjemahkan, pertama-tama artinya raja keadilan, kemudian pula raja di Salem, yaitu raja damai:

7:3 Yang tiada berbapa, dan tiada beribu, dan tiada bersilsilah, dan tiada berawal atau berkesudahan hidupnya, melainkan ia diserupakan dengan Anak Allah, maka kekallah ia Imam selama-lamanya.

LEVITICUS -- Imamat
 [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] [19] [20] [21] [22] [23] [24] [25] [26] [27]

17:55. And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms. 

  17:71. 17:71. (Remember) the day when We will call every people with their Imam;  [Shakir's Quran Translation --- see yusuf ali's translation as well].

17:72. But those who were blind in this -- FII HAAZIIHI, will be blind in the hereafter, and most astray from the Path. 
  38:84. He said: The Truth is, and the Truth I speak, --- 84. Qala fa alhaqqu wa alhaqqa aqoolu ....

17. 55:
C2241. The gifts with which the prophets came may themselves take different forms, according to the needs of the world and the times in which they lived, as judged by the wisdom of Allah. A striking example here given is the gift of David over others. David was given the Zabur, the Psalter or Psalms, intended to be for the worship of Allah and the celebration of Allah's praise. For the Book of Psalms, see the last part of n. 669 to iv. 163, where exactly the same words are used about David. 

17. 71:
C2266. 1 have discussed the various meanings of Imam in ii. 124, n. 124. What is the meaning here? The Commentators are divided. Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. xvi. 84. Another view is that the Imam is their revelation, their Book. A third is that the Imam is the record of deeds spoken of in the next clause. I prefer the first. 

17. 72: C2268. On the Judgment Day the children of light will receive and peruse their record, and will render joyful thanks to Allah for His Mercies. What of the children of darkness? They had already been blind in this world's life, and they will not receive the light of Allah's Countenance then. On the contrary they will find that the longer the time they have travelled, the farther away they have gone from the Path. Notice the association of ideas-blindness, not seeing the light, going farther and farther away from the true Path.
Yusuf Ali's Commentary from QuranTrans

003.095 Say: Allah speaketh truth. 
    So follow the religion of Abraham [imam],

Lakum Diinukum--Unto you your Religion 
WA LIYA DIIN--AND UNTO ME MY RELIGION 
Kaafiruun--Disbelievers - Surah 109:6

 salaam : peace

navali
nusrat_navali.htm ;  shroud_resurrect.htm ; melchizedek ;
amdistortions.htm ;  yalimadad.html; YA ALI MADAD ; 

bible_jesus_x_fiction; bible_jesus_x_fiction_ii; zohhoque_paul_qadiani; zohurul hoque_multifaceted claim_ii; zohurul hoque_multifaceted claim_iii; zohurul hoque_multifaceted claim_iv ; kabah_ali;  fatihah_baqarah_misrepresented;  dr. zohurulhoque's _ misleading translation; absentdailyrituals; replyjehovahswitnesses ; reply_ahmedhulusi; salawat and salah; kmghouri_cutting_removed ; 

  shams vellani ;  birthdaygift ; the divine prophecy fulfilled ;
  shroud_resurrect5.htm ; section 1 ; section 1a ; section 1b ; 

frnds_israel_larry_pg_1; CLEARING CERTAIN BIBLICAL MISCONCEPTIONS; foundation destroyed; salem; another_911; salem act_2a; salem act_2b;

 

 

        The Aga   Khan IV 

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