Further analysing Wakas’s first passage analysis, he says:
The use of “bi” and “ila” in 17:1 suggest God took with/by His servant from A to B. Since we have ruled out a physical journey, this only leaves a spiritual journey and/or vision/dream or some other understanding. The use of “night” may indicate during sleep, i.e. a dream/vision.
Interestingly, the context for 17:7 is established by the dual mention of “masjid” in 17:1, and it just so happens to mention “enter al maSJD just as they entered it the first time”, implying a minimum of two “masjid” are of relevance – coincidence? If so, what is it referring to? As stated in part 2 of this series on SuJuD, the most prominently known “AL maSJD” in AQ is AMAH, thus in terms of probability, would likely refer to that.
It is good that Wakas contemplates all possibilties (spiritual journey, vision or some other) but it is strange indeed that Wakas does not look at the very next aya! Musa is only mentioned in his analysis as the person who may be the 3abd. The significance of the position of the aya is not discussed at all. The aya reads:
And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me (17/2)
why is musa mentioned here with al-kitab? If we look at 6/38 for example, we find the kitabiyya/ordainment/systemic characteristic applies to natural phenomenon as well. I therefore disagree with Wakas that this means ‘writ’ and I believe system is a better word. musa is given the system here which refers to masjid al-haram. Therefore in order to discern the meaning of masjid al-haram (the intent of Wakas’s article in the first place), one must ask why kitab is mentioned there. In order to understand musa’s system, we must study in his story in detail.
The next question we need to ask is why is bani israil mentioned there which Wakas also did not mention. Bani israil is mentioned as a community which is emancipated from the system of firaun. The fact that they are mentioned must be related to both masjid al-haram and masjd al-aqsa. I believe it is due to the fact that they established masjid al-haram alongside musa and thus musa was taken to a position of the utmost submission, where signs and growth may be witnessed. This corresponds to the hidaya mentioned in the aya.
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