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Pilgrimage as it should be 15 f 🐦
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" Truly the best houses that could be established for humanity are for Me*, in estimation,
with pre-eminence and notability, blessed with guidance for the world's nations, and where
words and signs of enlightenment can be found; in particular the stance of Abraham.
Whoever takes his stance will be secure. For God's sake people have the duty of pilgrimage
to these houses; whoever has the means for it that is. And as for whoever rejects this, God is
not in need of the world's nations." 3:96 God's Message

Pilgrimage is due to holy sanctuaries, houses of God, not specifically to a place called Mecca or to
some cube, whether it's in Jerusalem, New York or Hong Kong. This is a statement that will blow the
Muslim mind away but it is as true as daylight is shining. Pilgrimage is during the holy months mentioned
in the Quran. The Quran says that there should be only 12 months (30 day periods) in a year and that 4 of
them are to be holy. The word that translations of the Quran often use holy for is haraamun. This word is
actually more along the lines of the English word 'inviolable' than 'holy' which is more like
mukaddassatun. The word "inviolable" implies that there is something in it that is to be respected and not
violated.

Quranically, the daily fasting for 30 days that we are commanded to fulfill during a season of heat
(Ramadanun) is one Quranic example of a month with rules that we are to respect and not violate. So that
is our first inviolable month. Besides that, the other inviolable months mentioned in the Quran are the
months of pilgrimage, which means that the months of pilgrimage are only 3 months. (See the article
entitled "The Proper Calendar: The Koranic Perspective" to understand the absolute lack of necessity to
follow an Islamic calendar.)

So now lets make some of the Quranic terms that have traditionally been associated with a pilgrimage to
Mecca clear from a Classical Arabic perspective, in order to show you that the Quran has been being
twisted in order to make you think that you have to go to Mecca to make the pilgrimage that God
commanded.

'Umratun: Wrongly and biasely translated as a 'minor' pilgrimage, this word, whose root 'amara means
'to live, to be active, to be lively or to thrive', means 'activity.' We are supposed to be engaged in
activities during the pilgrimage and the following word to be defined is one of the key activities that we
should be engaged in as pilgrims.

'Arafaatun : This word is the plural of 'arafatun. This is the Arabic feminine form of the word 'arafun,
which can correspond to the active form 'aarif, or to 'arfun. 'Arfun is the informational noun of the verb
'arafa: to know, to be familiar with, to honor, to recognize, to approve. So 'Arafaatun means
'familiarization(s), honor(s), approbation(s), recognition(s).'

Asafaa & Al-marwatu: Although these two words are also places in Saudi Arabia, they have their own
Classical Arabic meanings of 'Stone & Pebble.' Interpreting these words' original meanings into the
Koranic context where they are mentioned renders an understanding equal to the following:
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there is no crime or sin if they come upon these two." 2:158 15 f 🐦
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The supersitious abound in every age and there will be those who will try to make taboos even on the
building materials used for making God's houses, the inviolable sanctuaries. God never forbade gold and
silk but of course this made its way into the religion because someone wanted to put their opinion into the
mouth of one of God's prophets, God bless him and keep him. Because we know that this prophet,
Muhammad, only preached the Quran we know better than to believe a lie like this. Just as God made silk
and gold, God made every stone and pebble and there is no sin or crime if these are apart of God's houses.
White stone, black stone, red stone, gold stone, none of this matters and that is why we have this passage;
for those who would make it matter.

Becca: from Ba, kaf, kaf can mean: Pounding or crushing (al-&unuqa: (on) the neck) (daqqul-
&unuqa), distinguishing/ranking above others (farraqahu, kharaqahu), jostling, pressing or
crowding(crowds:zahm), any crowding(or crowds), competition. (izdihaam) heaping/piling
together/amassing (taraakib), super-imposition of things on top of other things (taraakim), a man/male
having or the trying to have sex with a female, denial or rejection of a thing or person's dignity, to
humiliate, cancellation/dissolution/breaking, being in need or being stout, muscular or rough, from
activity. Source: Translated from the above entries from Lisaanul &Arabi and Mu'jam matnil-lughat:

Mecca: Meem, kaf, kaf, Sucking, Sucking up, Absorbing, drinking up, Destruction/Destroying,
Diminishing/Diminution, Failing/Failure, to cast, to throw away, to discard, to straighten/tighten or
impede/restrict, to beseech/ask/accept, crowding, competition(izdihaam) Source: Translated from the
above entries from Lisaanul &Arabi and Mu'jam matnil-lughat

The meanings in underlined italics are the ones that I think are implied in all of the Koran's contexts
where these words are mentioned, from a logical standpoint, and independent of the later rumorous stories
of the Hadeeth.

"The pilgrimage is for certain known months. So to whoever would take on the duty of pilgrimage
during these months, there shall be no sexual activity, no acting wrongfully, nor arguments or disputes
during the pilgrimage. Whatever good you do, God knows it. (He says), "Make provisions for
yourselves. Certainly, the best provision is self-protection. And to those of you with intelligence, protect
yourselves from me!" There is no crime on you all in your seeking some grace from your lord and
superior. So when you all pour out from the familiarizing, the honoring, the approbations and the
recognitions, remember God and mention Him in a spirit of holiness and respect. Mind him however he
may direct you to mind him. Before His direction, you all were misguided. Afterwards, flow back into
the place from which the people had poured out of, and ask for God's forgiveness. Surely, God is
forgivingly merciful. When you have finished your rites, remember God and mention him like you
would your fathers & ancestors, or more strongly. Some people will be those who say " Lord! Give to us
in the earthly realm." But they will have nothing in the very end. There are also people who will say,
"Lord! Give to us excellence in the earthly realm, and excellence in the very end. Save us from the pain
of the fire." These will be given from whatever they earn. God is quick to account. Mind God during
some 3 or more days, but whoever is rushed, then during two days. There is no wrong in this. Nor is
there any wrong in lingering on for a while. Whoever protects himself commits no crime. But protect
yourselves from God, and know that you will be gathered to Him." 2:197-193
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unity of- 15the
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Quran and in the prophecy of Muhammad but who are active in their lives and on their lands doing their
best to fulfull what God wants from them in the myriad of ways that they see fit and are capable of, from
working to feed their families, to publicizing, organizing, learning, developing and improving as God
commands us to do.

The word 'Qiblah' can mean a center, focal point or gathering place (literally a recieving place that can
recieve people, attention, etc). 10:87 confirms this. It is not 'a place of worship' as the Yusef Ali translation
puts it although it can mean this, in that places of worship are communal centres of gathering. Place of
worship is literally 'masjid.' or 'ma&bad.'

In Arabic 'turning your face' towards a place can mean heading there and this makes more sense in the
universal sense. As not all people faced a certain way when they prayed in the past. The fact that
Christians, Jews and pagans don't do this universally today, should lean away from the understanding of
the passage 2:142 as 'what has turned you away from your direction of prayer' to 'what has turned you
away from your communal centers of gathering?' being the preferrable understanding. 2:144-45

"Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the
direction of Al-Masjid-al-Haram (at Makka). And wheresoever you people are, turn your faces (in prayer)
in that direction. Cerainly, the people who were given the Scriptures (i.e. Jews and the Christians) know
well that, that (your turning towards the direction of the Ka'ba at Makka in prayers) is the truth from their
Lord. And Allah is not unaware of what they do. And even if you were to bring to the people of the
Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.),
they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer
direction). Nor indeed will they follow each other's Qiblah. "

is better understood as:

'Surely we shall turn your attention (wajhaka) to a place to convene on that shall please you. So go to
the Respected Sanctuaries. Wherever, you (Muhammad and those who follow you) may be, head
towards them. The people who already have scripture, laws and decrees will know that this is only right,
and from their lord. God is not oblivious to their actions. However, even if you were to bring to these
people all the words or wonders in the world they would not comply with your place of convening, and
you are not to comply with theirs. Some of them won't comply with each others' places of convening! .
.'

Universal meanings should be preferred from words and verses that could have been specifically applied to
Muhammad's people and time (God bless him) but also to all times and all mankind. The Quran is a
revelation for all mankind, as we all know.

When it comes to the pilgrimage 5:97, 2:198-2:200 and all of the other passages that address pilgrimage
we should know that they are talking about the activities (umrah) to go on at the holy sanctuaries during
this season of pilgrimage when Quranists gather at these houses.

A pilgrimage is really just the trip whose destination is a respected/holy place and these places that we are
to make a pilgrimage to are the respected sanctuaries, these are the houses of God, built following the
example given to us through Abraham (God bless him and keep him).

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of honor to each other. We are also to 15
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we get to know one another and we organize to support God's causes and good.

But when is it? We know that it is during 3 months but are there any Quranic clues to this? Yes. Chapt.
106. Remember that we should prefer the universal meaning of a passage and its words, all the while
accepting its time-limited meanings as well. The word Quraish, while also being the ancient tribe of
Muhammad from what we know, is also the dimunitive form of qarsh and this noun can mean 'to collect
together from various places of origins' This is from Muheetul-Muheet (Cl. Arabic dictionary).

This dictionary also says that the people of the Quraish were called this because of their tajammu&un
around the sancutuary there. Helping us further identify that quraish means 'tajammu&' or 'coming
toghether or gathering.'

The diminutive in Cl. Arabic can have a meaning of 'small' or it can imply endearment or approval, as in
all languages. For instance &abd and &ubaid (slave/servant and little or dear slave/servant). Ibn and
bunaiya(son and dear or little son), akhee and ukhaya (brother and dear or little brother) Umm and
umaimah or umaihama(Mother and little or dear mother). The same goes for Hasan and Husein, Hirr and
Hurairah. Shay'un and shuway'un. However, it is not derogatory in Arabic, like it can be in English. So 106
can mean:

'As for the obligation of a beloved gathering; the people's obligation is a trip (that falls) in both summer
and spring. So let them worship the lord of that/this house who has and will provide them with food
against any hunger and has and will protect them from any fear.'

So the pilgrimage is a period of 3 respected/inviolable months (the 4th holy month is the month of fasting
in a local season of heat) that is to fall in both winter and spring. Meaning that the vernal equinox should
be smack dab in the middle of these 3 months.

Following the Quranically-based calendar (The Proper Calendar) starting at the summer solstice, following
twelve 30 day months and having 5 exta days at the end (in total 73 five-day weeks) this pilgrimage would
begin on the 9th month of the year and end at the start of the 12th month. In the Gregorian calendar that
would be about roughly, this year from Feb 17 to May 18.

The Quran tells us to pray and even ta pray at certain times (Prayer: A simple guide) but we can pray
anywhere and the purpose of these sanctuaries is not just for prayer but to serve as common-grounds, the
qiblah or focal-point, for the members of this godly community to come together, know each other,
network with each other, eat with each other, pray together and celebrate God together. The pilgrimage was
never designed to be the death trap that Mecca is now during the pilgrimage season, nor are those rituals of
dressing in white, throwing stones at boulders that represent satan, or walking seven times around a stone
edifice significant to what the Quran preaches within its pages. The Quran says that in God's messengers
and particularly in Abraham is an upstanding example to follow. To try to look for the house that he
actually built is silly. And prefering ancient Arab folklore that tries to shadow over all of the other houses
that Abraham supposedly built according to ancient Hebrew histories, only to draw attention to that cubical
house in Mecca that only gained its glory through the good fortune of the Arab tribes who have prized the
shrine in this place since their pagan days, is even more silly. We are to take the example of what Abraham
did and do likewise, build the house and then make the call to the pilgrimage, for the three months that
transition from winter into spring.

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The concept of the pilgrimage should be viewed like what we consider
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about this2010
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put into practice. The first step is applying it the way the Quran applies it, universally. The pilgrimage is
not just to Mecca, and God's houses can be built anywhere as longs as there is a band of godly people
available to willingly maintain these houses and ensure successful pilgrimages to them.
The concept of the pilgrimage should be viewed like what we consider conventions nowadays, where the
meaninful rites and practices mentioned in the Quran about this pilgrimage are put into practice. The first
step is applying it the way the Quran applies it, universally. The pilgrimage is not just to Mecca, and God's
houses can be built anywhere as longs as there is a band of godly people available to willingly maintain
these houses and ensure successful pilgrimages to them. Furthermore the time of pilgrimage is in Surah
106. Quraish is the diminutive of qarsh. One of the meanings of Qarsh is tajammu& which means
gathering. Qarsh changes to quraish because of the diminute of dearness or size. In this case it should be
taken as the diminutive of dearness or taqleelutahabbubi. Ieelaaf means obligation as well as protection. To
read of this understanding of 106: "As it concerns their obligation of a beloved gathering, their obligation
is a journey during both winter and spring. And they are to serve the lord of this house. He who will feed
them so they won't hunger and protect them so they will not fear." There is no other dear gathering in the
Quran where we serve the lord of any house besides the pilgrimage. Go to Quranic Pilgrimage and
Ramadan for more details.

* The 'Bi' here is interpreted from how it sounds as 'Bii' or 'Biya.' As the Kasrah is often used for the 'ya'
throughout the Quran and in Pre-Islamic Arabic.
Why pilgrimage is not due to Mecca, Arabia?
A little more indepth

There has been much written throughout history about what Muhammad, God bless him, did and said. However, to take all of these sayings as true
would be as wrong-minded and misguided as taking all that is and has been said about other great figures of the past and even the present. We should know
from experience that within one great figure's society, as well as among this society's descendants, there will be slander, lies, criticisms, eulogies and some
truths told about that person. However, if any of these sayings are not either written by or authorized by this important figure, all that these sayings
constitute is rumor. Rumor can be true, but the burden of proof is heavy if the "horse's mouth," so to speak, is not available. What is considered historically
accurate or true, as it concerns rumor, is the consistently common aspects among all of the stories. However, one must always bear in mind that one is to
take the most likely aspects of a rumor as the most possibly true, but not as the absolute truth. There is really no such thing as absolute truth for a human
being because truth may change depending on what new and more trustworthy information one may come upon, having not been exposed to it before.

With that in light, let us consider God's message, popularly known as the Koran. It is more trustworthy than any of the post-hoc stories about
Muhammad, coming about after it. This can even by attested by these post-hoc stories, as they consistently imply that the Koran existed prior to them.
Furthermore, all of these post-hoc stories are the basis upon which later scholars started guessing about which verses or chapters were revealed first, and
where they were revealed. Nevertheless, there is no Koran that is ordered the way these scholars say it originally was. Nor is there complete consensus on
every verse's supposed chronological order or place of revelation. The only excuse given for why every compilation of the Koran is ordered the way it is, is
again a post-hoc, hadeethic and extra-koranic (1) idea that Gabriel, God bless him, instructed Muhammad to arrange the book from its earlier order to how
it is now arranged. In spite of this, the earliest copies of the Koran do not even differentiate verses (though they differentiate chapters). The differentiation
of Koranic verses is definitely a post-koranic, early Islamic invention (very useful for referencing).

This evidence about the verse differentiation within the Koran being post-koranic totally smashes the Islamic opinion that the Koran, having had a
different chronological order, was later arranged as it is now. This Islamic understanding about the order of the Koran's revelation, even when looking at the
Koranic passages that might suggest this understanding, cannot and does not exist without very post hoc and therefore inappropriate hadeethic influences.
The compilations of Ahadeeth are rumor and should not be used to interpret history, and especially the Koran, as freely as they are used.

Logically then, when it comes to understanding the Koran we must not illogically assume about it or use untrustworthy and inappropriate information
to interpret it. We must use sound and appropriate evidence as it concerns what we are to believe about both the Koran and what it says. With that in mind,
let us consider what the book can be saying without the influence of rumorous hadeeth. Let us take the most logical and appropriate of what it may say
therein over anything that any post-hoc, post-Koranic source might say. Isn't this only just? So, now we will consider what the Koran has to say about
pilgrimage and see whether it either confirms the rumor of the Islamic Ahadith or whether it brings forth a wholly new and distinct idea about this subject.

Let us first ask, what exactly is a pilgrimage? It certainly isn't limited to just the Islamic practice of pilgrimage. It is universal. All people who consider
any place, or physical thing, sacred have made a pilgrimage to it if they've ever gone to visit it. The author of this article always thought that a pilgrimage
entailed some long, hard or far traveling, but for those who live near a sacred place whether Hindu, Muslim, Christian or whatever, can't they also make a
pilgrimage to these places? It would seem that indeed they can.
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1: a2007
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2: the course of life on earth

And journey is described as:

1: Travel or passage from one place to another: trip.

This is how the word hajj (2) is translated into English from the Early Classical Arabic sources (sharing the same language as the Koran). Therefore, this
is how an early Classical Arab would have communicated what he also would have considered in his language 'hajj(un)' or 'a pilgrimage.'

But that would just mean that visits to any holy place or sanctuary, whether 5 times a day, everyday or once in a while are pilgrimages in themselves. (?)

Exactly.

Before we move on to the next step of this analysis concerning what place God really commands us to make a pilgrimage to, we must consider the Cl.
Arabic word, 'bait.' (3) In Cl. Arabic the word 'bait' can mean 'house' as well as 'family' or ' the household,' being a unit that is housed together in some way
or under some common umbrella, roof or banner. This also includes the bonds of tribes. Moreover, those in your household do not have to be your blood
relatives as people who live with non-blood relatives or who have adopted children should already know. Now think about this usage among desert Arabs
who may not necesarily have had houses. The root from house in Arabic is baata whichi means 'to spend the night' and your house/household is both where
and with whom you spend your nights.

So when one reads 2:124-125 and sees that Abraham prayed for his progeny (4), being his family (because he is the abu (5) or the origin of their
emergence), it should be taken into consideration that Abraham could have been praying for his blood children or all those that have and will come under
some unit attributable to him in any way. For instance the Arabs to describe their tribes used 'banoo' (sons of) and then the ancestory that they believed
started their tribe. People of different racial and bloodlines were often incorporated into a tribe as well, but the tribe still kept that name because it was the
unit, family or brotherhood that that person created. He is the Abu (father) of that tribe because he is known for creating that brotherhood, that tribe that
becomes the backbone of each of its members life and support.The Koran continues on reading, "Moreover, we made the family as a place for humanity to
gather and come back to, a place of security. Take Abraham's stance as a blessed one and make his standing among you blessed (6)"

Does the Koran not state that Abraham is the father of God's loyalists, those who are pro-God, having submitted to and for Him? It does, indeed.
Therefore, we are Abraham's children, his tribe, his family, his house, his progeny, a product of a seed that he sowed when he said, "I submit to the lord of
all people, all places and things." We declare that we submit ourselves to and for God because of Abraham and his declaration. God honored Abraham in
this way by giving him credit for establishing the creed of this brotherhood. Although the beliefs existed before him, the brotherhood that has been told to
take up this creed is obligated by God to honor him despite the fact that he passed long before us. This brotherhood which is his house is one under which
all humanity can gather for security and safety. Now onto the house that he built.

"And we took a promise with Abraham and Ishmael, saying "Make my house pure for those in it and around it, and for the worshippers, humbly
kneeled or bowed."

So Abraham constructed God's house. But God's house is any place constructed in his name & devoted to Him where people may come to worship
him. The use of the phrase God's house is widespread; having been in existence before and outside of just the Koran. I have certainly heard it used amidst
Christians and Jews. God's house is used by Christians for every church, the Hebrew 'Beth'El' (whose equivalent in Cl. Arabic is baitullaahi) can be found
in the Old Testament and even as the names and descriptions of synagogues today. In the Koran, never is pilgrimage to a house of Abraham commanded.
This interpretation can only be possibly implied in 22:26-29 because of the word &ateeq(un) being mentioned in the last passage. This word is popularly
understood as 'ancient,' but it has an alternative meaning of 'noble.' This allows for what may have been only understood, from lack of knowledge, as 'the
ancient house' or 'ancient houses' in 22:29, to also be understood as 'the noble house' or 'noble houses.' This is a fitting description for God's houses, being
holy houses and holy sanctuaries. The description of the house(s) mentioned in 22:29 as 'the noble house' or 'noble houses' certainly clears up that passage,
simultaneously freeing the student of the Koran from the doubt of the existing rumor about the location of a house that Abraham built. It puts the passage
properly in line with the pilgrimage that has been proclaimed earlier in the Koran. That is, to holy houses of worship6. So, I conclude the following about
both Abraham's house and the pilgrimage that God's loyalists owe from the passages of the Koran:

Abraham's house is the family of those faithful to Abraham's religion, being Pro-God in every way, faithful, loyal and submissive to and for God, neither
specifically Jewish, Christian or Muslim, taking shelter under the religion that Abraham established and considering him a common father, as God has him
described in the Koran.

Never is pilgrimage to a house that Abraham built commanded. Rather it is pilgrimage to houses of God, holy places of worship (or holy sanctuaries)
that is commanded. And such pilgrimages are mandatory during 3 holy months.

Al-masjidul-haraamu and Baitullahi are to be read in their collective senses. They mean holy places of worship and houses of God; of course established
by people pro-God, taking Abraham's example when he raised the foundations of God's house.

Every sacred place of worship is to be the communal centerpiece (al-qiblatu) of any pro-God community. 7

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Arabia will now be dealt with. Topping the list of these words are Asafaa and Al-marwatu (8). These words, in Cl. Arabic, mean 'Stone' and 'Pebble.'
Bearing these facts in mind, what is being said by "Asafaa wal-marwatu min sha&aairullaahi faman hajjal-baita laa junaaha &alaihi an yatawwafa
bihimaa' can be either or both of the following:

"Stone and pebble are among God's signs (9). So whoever makes a pilgrimage to the house, there is no crime on him if he comes upon the two."

Or

"Stone and pebble will be parts of God's places of worship. So whoever makes a pilgrimage to the house there is no crime on him if he comes upon the
two."

Taking the two renderings into account, the author believes that this passage is to be understood to be implying that no one that performs a pilgrimage
to houses of God, being holy places of worship, is to feel guilty of a crime for being in houses where they come upon elaborate stones and pebbles, simple
stones and pebbles, or any stone and pebble in its construction.

Al-'Arafaatu, (10) mentioned in the Koran, stands for the familiarizations & approbations that are to go on during the pilgrimage. In the context of the
passage where it is mentioned it is to be understood to be implying that we are to be making ourselves familiar, recognizing and approving of each other as
an activity at the place of pilgrimage, the holy sanctuaries that are God's houses.

Al-'umratu (11) is all the activity to go on at the place of pilgrimage. Ka'bun is the masculine form of the word ka'batun, better known as ka'bah. To
understand the feminine form we have to understand a few things about Cl. Arabic. Firstly, that the feminine form of the word ka'bun (12) carries the same
meanings as the masculine form. In the case where it carries distinct meanings it is because it has been feminized to differentiate a very similar concept
from some already established concept associated with the masculine form of the word. In addition to that, if you make the masculine form of a word
feminine it gives strength to this word. For instance, 'Khaleefatun' is stronger than 'khaleefun', 'abbatee' stronger than 'abbee', and 'aarifatun,' stronger than
'aarifun.' (13)

The meanings of Ka'bun listed in Wehr's dictionary (14) are the following:

Knot, knob, node (of cane); joint, articulation, ankles, anklebone; heel (of foot or shoe) ferule; die; cube; high rank, fame, glory, honor.

Everything that the male of the form fa'lun (being the representation of the Cl. Arabic form in question, universally applied to all roots) can mean, so
can the female (fa'latun or modernly and colloquially fa'lah), with the added meaning of emphasis that the feminization of the word gives; where it is clear
that there could be intensification. The meaning that the dictionary gives for Ka'bah, as with Ka'bun, includes 'cube.' So then why cannot Ka'bah also share
the meanings of: high rank, glory and honor, taking into account the possible intensification it can mean? This would render it: truly high rank, true/great
glory and true/great honor. The author proposes that these meanings are the meanings that are meant in the Koran by Ka'bah. This word happens to also
mean a cubic structure. But who's to say that this cubic structure is the famous one in the Hijaz area of Arabia, in a city popularly known as
Mecca/Makkah? Why not some other cubic structure in another area of Arabia, or the world for that matter? The Koran doesn't say anything about any
cubic structure being in any Arabia or in any city called Mecca/Makkah.

From reading the Koran we have no reason to believe that we should even be visiting the city of Mecca, Arabia other than in visiting some holy
sanctuary, being a house of God if we can travel that distance. Otherwise the Koran does not speak of any Mecca/Makkah in regard to any pilgrimage. Nor
has the Cl. Arabic meaning of Makkah (1, Notes) even been looked at as what the Koran may really mean when it uses this word. With the above in mind,
the author proposes that 5:94's 'hadyan baalighul-ka'bati' means " A present that is truly honorable." (15)

It is also proposed here that 5:97's 'Ja'alallaahul-ka'bata albaital-haraama qiyaaman linaasi washah-ral haraama wal-hadya wal-qalaa'ida' means
'God has put in true honor and glory the holy houses, as upstanding things for the benefit of people. As well as the holy months with [its] directions,
including the awarding of people with marks of honor." (16)

Al-mash-&ar(u) is defined in the dictionary as 'sense, feeling, sensation." So I take 'Adh-kuroo allaha &ainda mash&aril-haraami' as "Mind God with
holy feeling/sensation."

To reiterate, pilgrimage is owed to holy sanctuaries, any holy sanctuary, being the houses of God, wherever they may be if we are able to visit them. This
pilgrimage is obligatory during 4 discernable months. There is, however, compensation made for those who do not live close to such houses and are
prevented. The discernable months are the 3 months of pilgrimage that the Arabs of Muhammad's day upheld. They are 3 of all of the traditional holy
months that can be best discerned of the Pre-Islamic Arabs. Perhaps Ramadan is the 4th holy month if we only look at the Koran for clues as to what we
should consider the 4 sacred months mentioned in 9:36 of the Koran (17).

Whether Abraham really built a Holy place of worship or not, a house of God, could never be called Abraham's house because it then wouldn't be
devoted to God. Furthermore, did he build it in Arabia like the Arabs have said or did he build it in the land of the Philistines and Canaan like the Israelites
said? According to the Bible he built many houses for God all over the lands he traveled in. So should we accept the rumor of the Israelites or the rumor of
the Arabs? Neither one. Why should we accept rumor when the passage that mentions the house that we should make pilgrimage to doesn't have to be read
as any house that Abraham, God bless him, built or as any house particular to a certain location.

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 ⍰❎
3:96-37 says 'inna awwala baitin wudi&a linaasi lalladhee bi bakkata mubaarakan wa
23/07/2019
http://www.quranists.com/pilgrimage.html hudan lil-&aalameena
pilgrimage
Go feehi
JANayaatun
APR bayyinaatun
MAY maqaamu
👤
ibraheema wa man dakhalahu kaana aaminan wa lillahi &alaanaasi hijjul-baiti man istataa&a ilaahi sabeelan wa man kafara fa innallaaha ghaneeyun
5&anil-&aalameena"
captures 15 f 🐦
3 Nov 2007 - 15 Apr 2009 2008 2009 2010 ▾ About this capture
This passage can be read as:

" Truly the best of any house that has been placed for people will be the one with much crowding, and in a ranking above the rest (18)! It is blessed
with certain guidance for the nations. In such a house are clarifying words and signs, the stance of Abraham. Whoever takes his stance will be secure.
For God's sake people have the duty of pilgrimage to the house; whoever has the means for it. But as for whoever rejects it, God is not in need of the
nations (19)." 3:96

Taking what the Koran can be telling us without the help of rumor frees us from the doubt of such rumor. It might be suggested once more that based
on 22:26-22:29 pilgrimage to the house that Abraham built for God is necessary. But if Abraham was commanded passages 26-29 then there is a problem
because the house was not ancient (&ateeq) when Abraham first built it. It could be that 28-29 are the words of the narrator of the Koran, or that 27 is a
command to Muhammad, which helps the rest make more sense. But I still question the superior merit of one house of God over another house of God?
Doesn't the reader, also?

It is not until 22 chapters into the compilation that pilgrimage to the house that Abraham built could be being commanded. The author can see the logic
and merit of Abraham's declared religion, encompassing all the undeclared (but practiced) religions of the prophets of God, being submission to and for
God being over any other religion. But a house dedicated to God that Abraham built being more important than any other house truly dedicated to God?
That is not just estimation.

The author will admit that he cannot dictate to God what God finds important. Perhaps a pilgrimage should be made to this house? But again, which
one? The one the Arabs claim to be Abraham's construction or the many ones to be found according to the Israelites' rumor in the Bible? The Koran states
that God doesn't wish for us difficulty in our religion, culture, customs and ways. To make a pilgrimage to all the houses that Abraham built in dedication to
the Lord would take many resources and would be difficult indeed. Furthermore, what of the houses that no longer stand, having been long forgotten? Are
we to seek these houses out to make a pilgrimage to these houses also?

Consistency in interpreting God's message should be the standard, unless the language of the message disallows consistency. Then and only then are
we to deal with a new or different implication. Therefore, the author believes that the pilgrimage mentioned in Chapter 22 is the same pilgrimage first
mentioned in chapters 2, 3 and all the earlier chapters, being pilgrimages to holy houses of worship, any holy house of worship, being houses of God. These
are under the umbrella of 'God's house(s)' and 'holy sanctuary/ies.'

There may be many who believe their houses to be houses of God, being holy sanctuaries to them. But how can a house be a house of God when God is
made equal with other things or persons, is lied about, degraded, defamed, dishonored or wholly betrayed in these houses? They are the sanctuaries of God's
betrayers. Furthermore, why would God's loyal consider such houses to be sacred, or God's houses? Such houses along with the company to found within
them are to be avoided. God's message instructs about the places that his loyalists are to consider sanctuaries, and the company therein. These are the
houses God approves of as God's houses.

"God will authorize and choose certain houses because his name is honored and minded in them. Within such houses, glorifying God at the beginnings
of daylight and at its endings, are persons that neither any transaction, nor any trade distracts from minding God, through upholding prayer to Him,
supporting and upholding blessings for his sake, and being in compliance with all things that better for his sake. They will be afraid on the day when all
hearts, minds and visions will not be stable; all in order that God may reward them for the excellence that they affect and increase them in his grace.
God provides for whoever he wishes without limit." 24:36-37

May God bless His loyalists, those who are pro-God in every way. May He bless them with absolute success and with absolute protection from all harm
in this earthly life and in their final lives, after their physical death, a death that God has communicated that all will taste. But may He protect them from
absolute death, being the inanimation associated with loss and great pain, the opposite of experience and prosperity.

End notes:
1 Hadeethic: Of the Hadeeth also known as Ahadith. They are the post-hoc, post-quranic, rumorous narrations, having been compiled by
Muslims, about what Muhammad and his contemporaries, supposedly did or said. To the author's knowledge all the histories about Muhammad
are based on such rumor, there being no direct sources from Muhammad (other than the Quran) or any eye-witnessing contemporaries about
what he did and said outside of the Quran. Some of them also claim to have recorded what God revealed to Muhammad, extra-quranically.
These hadeeth also claim that Muhammad was illiterate, but the Quran implies that Muhammad copied aktataba (God's message, 25:5) the
Quran himself. Extra-quranic: Outside of the Quran. Post-hoc: After the fact, or after the passing of an event. Post-Quranic: After the Quran.
2 Al-Hajj(u), and its indefinite, Hajj(un) can also be understood as debate but we are not dealing with the Quranic passages that logically offer
this as a meaning.
3 Properly 'baitun' or its definite (also being the collective) form 'al-baitu.'
4 Dhurriyatihi: Those having emerged from/because of him.
5 Anything that is the cause of a certain result is its abu: parent or father. The result or the product is al-ibnu: child, member or son.
6 Maqaam(un) can mean 'stance or position' as in opinion or belief, maqaamu-ahadin is the opinion of someone (being the thing that one stands
for) or the opinion of the about someone. Ittakadha is reflexive and means for ' someone to take into possession/consider something in relation
to himself.' Musallan from sallaa can mean blessed. As in, for instance, sallaa allahu &alaihi meaning '(May) God bless him.'
6 Al-masjidul-haraamu can be understood in its collective sense as 'holy houses of worship' or 'holy sanctuaries.'
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 7http://www.quranists.com/pilgrimage.html
As Hajj is mentioned in the Quran as a pre-Islamic concept, when the father of
23/07/2019 the woman that Moses
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captures 15
people are told to make their households their communal center-pieces or qiblat(un), while they are in Egypt. (God's message, 10:87)f 🐦
38 In2007
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- 15 Apr 2009 2008 2009 can
these two words are associated with two particular places in Saudi Arabia. Marwun/Marwat(un) 2010 ▾ About this
mean a flintstone andcapture
a pebble, pebble being the all inclusive definition, and therefore the most preferable interpretation.
9 In understanding the Arabic word sha&aa-ir as 'signs,' sha&aa-ir is being taken as the plural of shi&aar(n) (paralleling 'fi&aal(un)) which is
the masculine of the form fi&aalat(un); paralleling the forms of tilaawatun and qilaadat. Sha&aa-ir(u) can also mean 'places of worship' as well
as 'altars.' As the reader can see the author believes 'places of worship' and 'signs' to be the all-inclusive and more logical meanings.

10 The author is using both ' and & to stand for the Arabic letter ayn/ain) &Arafaat(un) is the plural of &Arafat(un) being the feminine or the
intensified form of &Arfun or &Aarifun, derived from the first from &Arafa. It could be equal in meaning to the feminine or intensified
meanings of &Irfaan(u/un), &Araaf(un) and &urf(un). As all of this can mean the same thing, namely, "One that makes familiar or
familiarization"

11 The informational noun of the root &amara, and the feminine (implying intensification) of &umrun &umratun. It can mean "(much/true)
activity, (much/true) busy-ness, (great/true) life, (much/true) population/peopling, (true) civilization, (true) construction or (great/true) age/long
life.'
12 From the form 'fa&lun'
13 For those readers who do not know Cl. Arabic very well, you can see that the addition of 'at' before the 'un' (the 'un' possibly being
substituted with 'in', 'an' , 'a', 'u' or 'i' depending on the grammatical role of the word) makes the word feminine. Khaleef can mean corrupt(ed) or
replacement, Abee means 'my father' and &Aarif means 'one who recognizes/approves/is familiar or familiarizes'
14 Again I admit that I don't have this is not the most appropriate dictionary because Wehr is subject to include strictly Islamic or Modern
definitions in the definitions that it gives.
15 Literally, "A gift/present/supply reaching true honor."
16 Qalaa-id(u) is from qilaadat(un), which is equal to tilaawat(un) in form and derived from the first form as well as the 3rd form. Qalada can
mean from 'adorning with a neckless, or a gird (also to gird),' to 'the conference of rank, honoring with decorations(marks of honor) or giving of
authority and power to someone or something.' This would obviously be part of &Arafaatun, mentioned earlier. Hady(un) comes fom hadaa
which can mean 'to guide, lead, direct, show, present, supply, bring or to procure' which explains the use of hady(un) as a 'present(gift) or a from
of supplies(supplement)."
17 There is another set of traditional Arabic months that are called sacred that are dedicated to non-violence. They include only two of the
standardized months for pilgrimage -which is awkward- and the months of Rajab and Muharram. Why Shawwal, a valid month for pilgrimage
would not be included as a sacred month is beyond me, but I believe that it should be regardless of what the traditions say by its virtue of being
a month for pilgrimage, with all its restrictions (hurumaat). Muharram (meaning 'made holy or restricted') demonstrates the discernable theme
of holiness or restriction by its name, however whereas the Koran leads us to look for what months the Arabs of Muhammad's day made
pilgrimage in it does not lead us to look to the general opinion of the Arab's of Muhammad's day for what months or things should be
considered holy or restricted. So I reject Rajab and Muharram as a holy months because they have nothing to do with pilgrimage, which is the
Quranist's priority as it concerns holy months.
18 Bakkata I take to be the intensification of bakkatun, having the same meaning as its masculine form bakkun, from the root ba, kaf, kaf.(taken
from the Cl. Arabic lexicons Lisaanul-&Arabi and Mu&jami Matnil-Lughati, under the root ba, kaf, kaf ) To see online, visit:
http://www.peopleprogod.org/files/Bakkatun.pdf
In English the root's meanings translate as: Pounding or crushing (al-&unuqa: (on) the neck) (daqqul-&unuqa), distinguishing/ranking above
others (farraqahu, kharaqahu), jostling, pressing or crowding(crowds:zahm), any crowding(or crowds), competition. (izdihaam) heaping/piling
together/amassing (taraakib), super-imposition of things on top of other things (taraakim), a man/male having or the trying to have sex with a
female, denial or rejection a thing or person's dignity, to humiliate, cancellation/dissolution/breaking, being in need or being stout, muscular or
rough, from activity.
19 al-&aalameena can also be read as "any thing" based on its meaning of 'every class/race of people and thing.'

Additional Notes:
1. Makkah (also carrying the mood of intensification) can mean 'Destruction, Diminishing, Crowding, Sucking (out, up), Absorption, Casting
aside/away or Pelting." Sources are "Mu'jam Matnil-Lughati" & "Lisaanul-'Arabi".

2.The author used the two Classical Arabic Lexicons "Mu'jam Matnil-Lughati" and "Lisaanul-'Arabi" when available, namely for the word
bakkat(un). Also used (for the rest of the Cl. Arabic words) was "Wehr's Arabic-English dictionary" (an adequate but disadvantaged dictionary
because it addresses Modern Standard Arabic mainly, though it includes particular Classical Arabic usages). "A Grammar of the Arabic
language" by W. Wright, 3rd addition was also used in interpreting the grammatical implications of the Arabic words used in the Koran.

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