How the dajjal died

Darwinists Have Deceived the World with Fraud
Let us consider a scientific theory, the Big Bang for instance. This
theory was first proposed on the basis of a suspicion and a hypothesis
based on Einstein's theory of relativity. Following that, the search
began for the evidence needed to prove that this huge explosion
happened. This evidence did really exist. The cosmic microwave
background radiation confirming the explosion in question was foundand
the isotopic nature of the universe (the fact that all space is at
-270oC) was discovered. It was also scientifically proved that the
universe is constantly expanding, and this was anotherimportant and
definitive piece ofevidence confirming the theory in question.
Therefore, the Big Bang theory became one whose every claim had been
tested, confirmed and thus proved.
Darwin's theory of evolution was also launched under the name of a
"hypothesis." (In fact, the reason for the launching of the theory of
evolution was entirely ideological, but it was presentedunder the
guise of a scientific theory.) In order for this theory to be regarded
as valid, its claims would have to be proved, just like those of the
Big Bang. For that it would have to be observed whether or not the
imaginary mechanisms of evolution did in fact cause evolution. The
progress of 20th-century science proved that "natural selection,"
Darwin's illusory evolutionary mechanism,played no evolutionary role.
The science of genetics also inflicted a disappointment on
neo-Darwinists, who had lost hope in natural selection and sought to
depict mutation as an evolutionary mechanism instead. Following the
realization that mutations had no evolutionary effect either, it was
now the turn of the fossil record—Darwin and Darwinists' greatest
hope. The conclusion demonstrated by the fossil record, however, came
as a terrible shock to Darwinists! None of the imaginary intermediate
form fossils that had been sought for so many years existed anywhere
on Earth.Deeper research changed nothing. Not one single intermediate
form fossil has ever been found as a result of allthe research that
has been conducted to date.
Unwilling to abandon the false religion they adhered to, Darwinists
for years continued to hope that evidence for Darwinism would be
forthcoming. But none of the anticipated but illusory evidence ever
appeared. Despite this however, Darwinist lies never ended, and
pro-Darwinist demagoguery was stubbornly kept up. The interesting
thing is that despite the passage of 150 years, the failure to obtain
a single piece of evidence, and despite the fact that the conclusion
produced by geneticsand the fossil record proved the fact of Creation,
Darwinists still imagine this false religion can survive. But they are
making a terrible error, of course. In fact, even the proponents of
the theory are aware that evolution never happened in the history
oflife. They have clearly seen this as the result of countless pieces
of scientific evidence.
Despite all the foregoing, since the theory of evolution is an
ideology, a false religion needing to be propped up by its adherents
no matter what, Darwinists still need to maintain this false image of
their theory having a scientific nature. That is the reason why
Darwinists have resorted to fraud, speculation and countlesspropaganda
techniques to keep this false religion alive for the last 150 years.
As a requirement of their false religion, Darwinistshave no other
option to inculcate people with the idea that their theory is "true."
Because there is no scientific evidence for the truth of the theory,
they try to give the impression that "scientific evidence does exist."
In his bookCreative Defense, Nicholas Comninellis from the University
of Missouri-Kansas City describes the position in which this terrible
deception will find itself in the future:
Philosophically, the dogma of evolution is a dream, atheory without a
vestige of truth. Within fifty years, childrenin school will read of
extraordinary popular delusions,and this will be mentioned as one of
the most absurd. Many a merry jest will be uttered bearing upon the
follies of nineteenth century science. [1]
Comninellis's analysisis an accurate one. The theory ofevolution
consists of a false claim and the history of the theory is filled with
countless examples of fraud. Every claim and piece of evidence
produced by evolution is a fraud. The true nature, the true face of
all these frauds has been exposed. But the supporters of the religion
of Darwinism try to gloss over this or make people forget it. But no
matter how much they squirm, the whole world has begun to realize that
Darwinist propaganda rests on rotten foundations. As Comninellis
says,future generations will be amazed at the global effect of this
terrible deception and how it was supported by world-renowned
professors and scientists, and will ridicule this enormous
irrationality for quite a while.
The Dajjal tried to turn people away from Allah (God) through such
false methods. But all his plans have now been thwarted. The method he
employed, that is Darwinism, has now begun becoming a subject of
ridicule, even for children. The whole world will soon remember the
nonsense of Darwinism with horror and shame. This is very certainly a
snare from our Almighty Lord, a response to those who would rebel
against Him. As He reveals in one verse:
The evil actions they did assailed them. They were engulfed by what
they mocked. (Surat an-Nahl, 34) /- -e-p * - ▓███▓ TRANSLATOR 1:->
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The images visualized and dreams

It takes but a moment when our eyes are closed to call to mindan image
of the school we attended. An image forms in our brains rightaway. But
our eyes are closed. When we look at a view for a while and then
subsequently close our eyes we can again see that image in our minds
when we want to recall it. But again our eyes are closed. Although it
is not our eyes that are doing the seeing and although there is no
image of a school in front of us, thisimage still exists in our minds
in almost the exact same form. The production of an image in the mind
despite the lack of an eye to perceive it is evidence that the
perceiver is something different than the eye and something not
dependent on matter. It is the "soul" created by our Almighty Lord to
be independent of matter and bestowed on humanbeings by Him that does
the perceiving.
Dreams are of great importance to a proper understanding ofthis
subject. Events, space, people, feeling and three-dimensionality are
all the same in dreams as they are in this world. Somuch so that it is
almost impossible to be convinced that these arenot real when one is
dreaming. Everywhere one dreams of is very real, people are real,
andevents take place in sucha vivid way that the dreamer feels
excitement in the face ofthem, and when one runs one actually grows
out of breath. One can feel fear while dreaming, strive with all one's
might to escape from danger, or feel alarm in the face of the threat
concerned. But while all this rushing around is going on for hours,
you are actually lying comfortably in bed with your eyes closed. You
are in a perfectly secure environment, andthere is no-one trying to
catch you, no rain fallingand no danger confronting you. Furthermore,
an event that seems to last for hours actually took placein your dream
in a matter of minutes. And most important of all, these events were
all created in your mind.
One important point that needs to be stressed with regard to dreaming
is this: You do not have any direct experience of any element of the
outside world when dreaming. The world you experience at that moment
is generally different from the life you regard as real life. The
environment you are in may be different, and the people you meet, even
your parents,may be different. Your home and your fears may be
different. It is impossible for you to actually see anything because
your eyes are closed. But even if they were open the place youare in
is not the place you see. The smell of grass you know so well is
perfectly clear in a dream. But you are actually asleep on the tenth
floor of an apartment block. You have no doubt about it when you eat
and taste an apple; indeed, what you are eating may sometimes be a
peach, but it tastes like an apple. And, what is more, there is
nothing odd about that in that world. However, you arenot really
eating anything at all as you are asleep lying in bed. This is merely
somethingcreated in your dream.
One may suffer pain in a dream. So much so that if you slip while you
are running over grass you see you have cut your knee. You try to
staunch the bleeding and feel the pain from your knee with perfect
clarity. Yet no such thing has happened as you lie in bed. You feel
the pain in the real sense, but no injury has occurred to your body.
But how is it you feel the pain of an injury that does not actually
exist in just the same way as in reality? How is it that, although you
are fast asleep, you can enjoy the taste of a delicious apple, and
howcan you feel fear, excitement and worry inorder to escape from
danger, despite being asleep in bed, perfectly and in a way identical
tonormal? How is it that, despite being asleep in your bed at home,
you can run for hours over boundless expanses of land? And why are
those hours in fact only minutes?
If you are not actually in that environment, then what is the power
that shows you these things and causes you to feel them as if they
were real?
It is of course our Almighty Lord Who causes you to feel these things
in that way and Who keeps the soul under His constant supervision. In
the same way that Allah (God) creates a perfectly clear and beautiful
world in our minds in this world, so He can very definitely create an
equally clear and perfect world in ourdreams. There is no doubt that
this is very easy for Him.
Our Lord has created the same naturalcauses for the real worldand for
dreams: electric signals. The things we think we see actually stem
from electric signals, as do those in dreams. Although both have the
same cause andalthough both are created in your minds, you still think
that dreams are not real, but that this world is. The fact is,
however, that they are essentially the same; both are illusions.
Time is differentin dreams. And so is space. The laws of physics are
sometimes different. But these are the only things that are real for
you when you are dreaming. That being the case, since there is no
difference between the way you perceive the world you are perceiving
now and the world in your dreams, then this world clearly consists of
an image created in your mind. The same physical activities take place
in the brain whether you envisage something in your mind, whether you
experience it in real life or whether you dream it. You generally
think that the factor that givesrise to these activities is an
external stimulus, such as light rays. But there is actually no light
striking the retina, or nothorn pricking your finger, to give rise to
images or sensations when you envisage a thing in your mind or when
you dream it.
This makes the following fact perfectly obvious: The way this world is
created is the same as dreaming. Therefore, the images you see in this
world arecreated as illusions for you, just as in dreams. You watch
events arisingin your brain in a world also forming in your brain; you
laugh at them, enjoy them or feelexcitement at them. But Allah creates
them all in your mind. If a person loses the five senses he or she
possesses, this colorful, vivid, clear and perfect looking world that
we are shown will also disappear, even though the outside world
continues to exist.It is therefore impossibleto maintain that
something we see is the same as the original on the outside. It exists
onlyin a world that Allah "creates for us" in our minds. We can never,
ever know whether other people can see it or not, or whether we see
the same image as the original on the outside. /- -e-p * - ▓███▓
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Could the crisis in the global economy be one of the signs of the end times?

The beginning of October saw the beginning of a historic crisis in
the world economy, and in the USA in particular, that had long since
been sending signals of its impending arrival. A number of experts
and analysts predict that this crisis could even dwarf the Great
Depression that began in the 1920 and continued throughout the
1930s.
However, in addition to its economic aspect, there is another side
to this crisis that is prompting various countries to take joint
decisions and implement precautionary measures. This crisis may be a
sign of important events due to take place in the next period of
world history. (Allah knows the truth.)
The hadith of our Prophet (saas) contain much detailed
information and many signs about the End Times that will take place
close to Doomsday. According to the information provided by our
Prophet (saas), a great many significant events will take place –
one after the other – in this period. The growth of corruption,
unlawful things being regarded as lawful, worldwide confusion and
chaos, the Iran-Iraq War and the invasion of Afghanistan are some of
these signs reported in the hadith and that have recently been
taking place.
The economic crisis that will take place at a specific time in the
End Times is, according to various accounts, a most significant
portent that will take place immediately before the return to Earth
of the Prophet 'Isa (as) and the coming of the blessed Mahdi and
the Dajjal. Indeed, the economic collapse that has been anticipated
for some time and that has affected the whole world economy,
starting from America in early October, shows that another portent
of the End Times we are living in has taken place. (Allah knows the
truth.)
As revealed in the hadith of our Prophet (saas), the worsening of
the global economic outlook is one of the portents of the End Times
that are currently taking place one after the other.
"What are they awaiting but for the Hour to come upon them suddenly?
Its Signs have already come. What good will their Reminder be to
them when it does arrive?" (Surah Muhammad, 18)
How Do the Hadith of Our Prophet (saas) State That the Economic
Outlook Will Worsen?
Economic problems are one of the most discussed issues today. A
great many people in the world are living at the poverty threshold
and many countries of the world could not survive without external
aid. But aid by itself is not enough, because the countries in
question face greater problems due to an inability to pay the
interest accruing from that aid.
There is an economic bottleneck in all countries today, from
the richest to the poorest, and unemployment is on the rise. On the
one hand there is great wealth, waste and squandering, and all
forms of degeneration resulting from this, while on the other hand
people come to blows over a crust of bread. Articles are always
being written and symposiums and meetings held on the subject, but
no permanent answer can be found; indeed, hunger and poverty are
increasing by the day.
The continuing collapse of global markets despite the precautionary
measures in central banks and rescue packages announced in various
regions of the world, from Frankfurt to Washington, and from Hong
Kong to London, caused a loss of more than $4 trillion in the
financial markets within one week. www.patronlardunyasi.com/
news_detail.php?id=51295
The crisis that began in the USA in October has not affected
that country alone; it has turned into a global crisis that has
rocked all the economic markets across the world, from Britain to
Germany and from France to Russia and the Far East. Poverty has
stopped being a problem of concern to only certain countries in the
world and has become a danger threatening societies in modern
countries, too. But this latest instability in the global economy
has a far greater importance than that of the economic. Some 1400
years ago, our Prophet (saas) revealed in the hadith that the
economy would be generally impaired during the End Times, and
described this as a portent that would take place before the coming
of the Prophet 'Isa (a.s.) and the Mahdi. The hadith say:
Before the Mahdi appears, trade and roads between nations will be
severed, and strife between people will grow. [i]
"Everyone complaining of low earning... The rich being respected for
their money..." [ii]
"The markets being stilled, a decrease in earnings..." [iii]
What Is the Main Reason for the Crisis in Countries' Economies?
The world has gone through several crises since that of 1929, in
which business lost 72% of its value, or 60% of volume. The last 20
years (1990-2008) in particular have seen major crises closely
connected to the economy today; the 1992 European crisis, the
Mexican crisis, the Asian crisis, the Russian and Brazilian crises,
the Argentinean crisis and the latest US crisis...
The factor triggering a crisis may differ from country to country,
and may be internal or external. For example, a significant change
in the domestic political balance, or an economic collapse in a
field such as real-estate or the banking sector, which previously
enjoyed an unlimited flow of capital, may trigger a crisis inside a
country. However, whether it be the latest U.S. crisis or the crises
in the economies of the other countries of the world, the
fundamental cause of all crises is moral degeneration.
Moral degeneration such as corruption , unequal distribution of
income, bribery, and people tending to – rather than production –
based revenue (the interest system, in other words) lies at the
heart of all such crises. These are all things forbidden by Allah.
People with no fear of Allah, who do not live according to His
commandments, have no hesitations about going down unlawful paths. In
a society that knows no moral bounds, that fails to admister
justice and that acts solely for the sake of its own interests, the
climate of confidence essential if the economy is to remain healthy
disappears.
Crises will naturally follow on one another's heels when there is no
climate of confidence. In addition, the post-crisis period bring
with it a time full of injustices. As with Argentina, which
suffered an economic crisis in 2001, mass protests on the streets,
acts of looting and pillaging and even the deaths of many people
are all fundamentally the result of moral deficiencies.
The true solution, therefore, lies in abiding by the moral values of
the Qur'an, which prohibits injustice, corruption and bribery and
instead commands people to help one another, to aid the poor and
orphaned, to give alms and to compete with one another in
performing good deeds.
Everything is under the control of Allah. Believers who know this
and have a sincere faith in Him submit to our Lord under all
circumstances, material and physical, in the awareness that they are
following their destinies. Allah has flawlessly created every detail
from the creation of the world right up to Doomsday. Everything,
including the latest economic crisis, is recorded in the book known
as the "Lawh al-Mahfuz" [the Tablet of Allah's Decrees]. Everything
has already happened in a single moment in the sight of Allah, Who
is unfettered by time and space. The timing and place of every
event has already been ordained, as set out in the verse, "
communication has its time, and you will certainly come to know ."
(Surat al-An'am, 67)
THE GLOBAL IMPACTS OF THE ECONOMIC CRISIS
* In the middle of September (2008) the 158-year-old Lehman
Brothers, America's fourth largest investment bank, filed for
bankruptcy as it was unable to weather the difficult conditions of
the economic crisis. [iv]
* Merrill Lynch, the world's largest investment bank, suffered
losses of around $46 billion because of the global crisis. As a
consequence of those losses, it was bought by Bank of America, the
second- largest US bank. [v]
* Following the collapse of investment banks, the USA's largest
savings bank, Washington Mutual, filed for bankruptcy at the end of
September (2008). This brought the number of banks folding in the
USA since the beginning of 2008 to 13. [vi]
* According to a report by the US Department of Employment, the
number of those losing their jobs in August stood at 73,000,
compared to 159,000 in September. This figure, the worst redundancy
level for the last 5 years, brought the total number of job losses
for the preceding 9 months to 760,000. [vii]
* Japan, the world's second-largest economy, has also been affected
by the global crisis. Yamato Life Insurance, an insurance company
dating back 98 years with debts totaling $2.7 billion, declared
bankruptcy in October 2008. [viii]
* Iceland, standing in third place on the United Nations' List of
Most Prosperous Countries, has been severely affected by the
economic crisis. The country was unable to meet its external debt,
and its three largest banks, with total debts of 44 billion euros,
were taken over. [ix] Long queues began forming in front of
Icelandic bank branches.
* A public opinion poll in Belgium showed that 57% of the public
were worried about their savings. [x]
* The Hertie retail chain, with 4,100 employees and 73 branches
across Germany, declared bankruptcy in July 2008. The finance
company affiliated to Hertie announced losses of 30 million euros.
[xi]
* XL, Britain's third largest tourism company with a fleet of 21
planes, went bankrupt in September 2008. British Airways also cited
the crisis as the reason for making 1,200 employees redundant. [xii]
Natural Disasters Also Point to the End Times
It is a statistical fact that there has been an increase in the
number and intensity of natural disasters in recent years.
Disasters caused by the climate changes over the last 10 years are
regarded as a turning point. It is very probable that the increasing
numbers of natural disasters such as earthquakes, hurricanes,
lightning strikes and floods are also portents of the End Times that
will take place, according to the hadith of our Prophet (saas)
near to Doomsday. (Allah knows best.)
Doomsday will not take place until 10 portents are seen. The tenth
is a storm that will hurl people into the sea... [xiii]
Doomsday will not happen until these events occur ... earthquakes
will increase... [xiv]
Doomsday will not happen until a fierce rain pours down that leaves
no house or home standing. [xv]
Lightning strikes will so multiply as Doomsday approaches that
people will say (to one another): "Who did it strike yesterday?" and
they will answer, "It struck so-and-so yesterday." [xvi]
Some of the natural disasters of the last 5 years:
* Various disasters have occurred in Asia and the Far East
throughout the course of history. Terrible destruction has been
caused by these, and vast numbers of people have lost their lives in
them. However, the worst of these was the tsunami that struck
South Asia on 26 December, 2004, costing the lives of more than
225,000 people.
* Hurricane Katrina that struck the US Gulf of Mexico in August 2005
wreaked terrible destruction in the region. The hurricane cost the
lives of 1,836 people and caused damage estimated at $81.2 billion,
making it the costliest natural disaster in American history.
* On 8 October, 2005, an earthquake measuring 7.6 on the Richter
scale struck 95 kilometers to the east of Islamabad in Pakistan,
costing 73,320 lives. A further 1,244 people lost their lives due to
the quake in the Indian region of Kashmir.
* In June and July 2007, 1,750 died due to monsoon flooding in
Afghanistan, China, India and Pakistan.
* The tropical storm Nargis that struck Myanmar in May 2008
resulted in the deaths or disappearance of more than 134,000 people.
Another 2.5 million people were left in need by the storm. [xvii]
* Sixty-five thousand people were killed, 23,000 disappeared,
360,000 were injured and 5 million left homeless in an earthquake
measuring 8.0 in China's Sichuan province. The earthquake also
caused damage totaling $9.6 billion in Sichuan alone.
The profound economic troubles caused by the interest system have
manifested themselves in many countries, and the peoples of those
countries are having to pay the heavy bill for them. Allah has made
the solution to these difficulties, caused by personal interests and
immoral earnings and that continue to plague many countries, quite
clear in the Qur'an. Allah has made the unfair consumption of assets
and wasteful use of existing resources unlawful, and forbids us to
regard other people as worthless and inflict troubles upon them for
the sake of our own interests. The solution to the problems in the
economy is for an efficient, just and entrepreneurial social system
in which everyone lives according to the moral values of the Qur'an.
As noted in this report, there are certainly very many apparent
causes for the recent economic crisis. But the important thing here
is that the dire state of the economy may be a portent of the End
Times revealed in the hadith. (Allah knows the truth.) Because as
with all events that take place in the world, it is Almighty Allah
Who created the conditions and causes of the economic crisis
happening today.
Some Hadith of our Prophet (saas) Regarding the Impairment of the
Economy in the End Times:
· Revenues will revolve around a few people, and those with limited
incomes will fall into hunger and trouble. [xviii]
· Everyone will complain of "being unable to earn and make ends meet." [xix]
· The poor will grow in number. [xx]
· "Hunger and high costs of living will spread to the fullest extent." [xxi]
· When trade and roads are severed and corruption multiplies... [xxii]
· Business becomes stagnant. Everyone will complain, "I cannot sell,
or buy or earn anything." [xxiii]
The great majority of Muslim countries both enjoy a geo-strategic
advantage and also possess valuable energy resources and natural
wealth, especially oil and natural gas.
Yet these resources and strategic advantages have not been properly
exploited for hundreds of years, and Islamic countries have been
unable to assume a leading role in the global economy, despite all
the means at their disposal. Yet as economists have recently noted,
this state of affairs is changing rapidly and the economic center of
power is shifting from the West to the East. By Allah's leave, the
21st century will see the strengthening of the economy in the
Islamic world and Islamic countries shaping the global economy.
Qur'anic Moral Values Are the Only Source of Social Justice and
Economic Stability
Since people who take the moral values of the Qur'an as their
guide, act out of a fear of Allah, they strive not only for their
own interests but for the interests and well-being of everyone.
Because unity, togetherness, mutual aid and solidarity are very
important in Islamic moral values. Nobody trespasses on anyone
else's rights, because Allah has forbidden such ugly behavior. No
bounds are transgressed. No system that exhibits the injustice of
atheism, that is based on self-interest, in which the strong oppress
the weak and in which people misappropriate what rightfully belongs
to others is possible in a society that lives by the moral values
of the Qur'an. There is no waste nor wasteful consumption of
resources in a society guided by the Qur'an. Thanks to solidarity
and justice, people's economic strength grows. A wealthy society
emerges. This is one of the clearest proofs of the Age of Happiness,
when people lived by Qur'anic moral values, and which is renowned
for its wealth and well-being.
It must not be forgotten that various temporary solutions to
poverty may be proposed. But the important thing is to believe that
the true solution, as with all problems, is to live by the moral
values of the Qur'an. Because the superior moral virtues revealed
in the Qur'an, such as feeding the poor and orphaned even though one
is in need oneself, never giving other people things one would not
want oneself, and helping others without making them feel a sense
of obligation, can only emerge when people fully live by Qur'anic
moral values. Allah has revealed in Surat an-Nur how materially
powerful people should behave:
Those of you possessing affluence and ample wealth should not make
oaths that they will not give to their relatives and the very poor
and those who have emigrated in the way of Allah.* They should
rather pardon and overlook. Would you not love Allah to forgive
you? Allah is Ever-Forgiving, Most Merciful. (Surat an-Nur, 22)
To What Is Social Justice Ascribed in the Risale-i Nur Collection ?
In his Risale-i Nur Collection , Bediuzzaman Said Nursi, one of the
greatest Islamic scholars of the 13th century (Hegira style), noted
that social problems such as economic injustice and huge financial
gulfs arise when two concepts prevail in society. The first is
selfishness, that disregards others' situations and says, " So what
if others die of hunger as long as I am full? " [xxiv] The second is
the mindset that thinks, " You labor so that I can rest; you work,
so that I can eat. " [xxv] These are the main causes underlying the
economic crisis today. Moral and economic collapse is inevitable in
societies in which people enjoy financial interest even though this
is forbidden in the Qur'an, in which they think only of themselves
because they fail to abide by the moral values of the Qur'an, in
which they feel no unease about hurting others for the sake of
their own interests and in which they have no qualms about
oppressing others and making use of their labor.

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Fathwa, - What is the Language of the Jinn?

Question:
What is the Language of the Jinn?
يسأل عن لغات الجن -سماحة الشيخ-؟
Answer:
That which is apparent isthat they are like humans, in that they have
various languages. Amongst them there is the English (jinn), amongst
them there is the French, amongst them there is the American and
amongst them there is the non-Arab and the Arab; (there are various)
races amongst them. Because Allaah has said concerning them: There are
among us some that are righteous and some that are contrary; we
aregroups having different ways. [Soortatul-Jinn, 72:11]. And they are
upon different sects. He, Glorified be He, has said: And some of us
are Muslims and some of us are Qaasitoon (disbelievers).
[Sooratul-Jinn, 72:14]. So they are of different groups and sects.
Amongst them there is the pure and amongst them there is the impure.
Amongst them there is the Jahmee (follower of the teachings of the
Jahmiyyah), amongst them there is the Sunnee(follower of the Sunnah),
amongst them there is the Raafidhee (from the extreme Sheeah), amongst
them there is the Christian, amongst them there is the Jew and amongst
them there is other than that. (They are of) various groups and sects:
ýThere are among us some that are righteous and some that are
contrary; we are groups having different ways.ý [Soorautul-Jinn, 72:
11] His statement: some that are contrary isgeneral including (all)
other groups.
الذي يظهر أنهم مثل الإنس لهم لغات متعددة، فيهم الإنجليزي، وفيهم
الفرنسي، وفيهم الإمريكي، وفيهم العجمي والعربي، أجناس فيهم، لأن الله
قال عنهم: وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَكُنَّا
طَرَائِقَ قِدَدًا[الجن: 11] وهم على طوائف قال -سبحانه- عنهم: وَأَنَّا
مِنَّاالْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ[الجن: 14] فهم أقساط وفرق،
فيهم الطيب وفيهم الخبيث وفيهم الجهمي وفيهم السني وفيهم الرافضي وفيهم
النصراني وفيهم اليهودي وفيهم غير ذلك، أقسام وفرق شتى: وَأَنَّا مِنَّا
الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَكُنَّا طَرَائِقَ قِدَدًا[الجن: 11]
قوله: دُونَ ذَلِكَ يعم /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Fathwa, - The Preferred Suwar to Recite during the Salaatu-Jumu'ah

Question:
What is the ruling on theone who delivers the Friday sermon reciting
within the prayer, verseswhich appropriately fit the topic of the
sermon and taking this as his regular practice in every Khutbah?
‎ما هو الحكم أن يقرأ خطيب الجمعة في صلاةالجمعة آيات تناسب موضوع الخطبة
، و يكون هذا ديدنه في كل خطبة ؟
Answer:
Do you mean that he recites thus in the Salaatul-Jumuah or at the end
of the Khutbah? If what is meant is that he recites this in the
Salaatul-Jumuah, then this has not been legislated nor has it been
narrated (from the Prophet) sallaallahu 'alayhi wa sallam. That which
has been narratedis that he should recite: Glorify the Name of your
Lord the Exalted. [Sooratul-Aýlaa, 87:19] and Al-Gaashiyah or
Al-Jumuah and Al-Munaafiqoon. This is what has been narrated;and it is
not proper for him to recite that which corresponds with (the topic
of) the Khutbah. This is proper within the Khutbah, that he recites
from the Quraan that which appropriately suits the (topic) of the
Khutbah within the Khutbah itself, yes. As forthe prayer, then (the
recitation therein) is not to be restricted to the subject matter of
the Khutbah.
‎يقرأ في الصلاة يعني ؟ أو يقرأ في آخر الخطبة ؟ إن كان المراد يقرأ في
الصلاة هذا غير مشروع و لم يرِد ، إنما الذي ورد أنه يقرأ بسبِّح و
الغاشية أو بالجمعة و المنافقون هذا الذي ورد ، و لا يجيب أو يقرأ ما
يناسب الخطبة ، هذا يجيبه في الخطبة يجيب من القرآن ما يناسب الخطبة ، في
الخطبة نفسها ، نعم ، أما الصلاة فلا تقيّد /- -e-p * - ▓███▓
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Fathwa, - Picking up Objects During Prayer

Question:
O Eminent Shaykh, a manpraying Salaatul-Dhuhr drops his handkerchief
while he is standing so he bends down and grabs the handkerchief, is
his prayer invalidated by this movement?
Answer:
Yes, his prayer is invalidated by this movement; because when he makes
Rukooý he bends down until he reaches the point of the Rukooý, but he
has (now) increased the Rukooý (i.e. gone past the Rukooý point to
grab his handkerchief oradded another Rukooý). However, if he has done
so out of ignorance thenthere is nothing upon him due to the
generality of His, Exalted be He, statement: ýOur Lord, punish us not
if weforget or fall into error.ý[Sooratul-Baqarah 2: 286] Due to this,
if you drop a handkerchief or key while you are standing in prayer
then leave it until you reach itin sujood or pick it up with your
foot. If you are able to stand on one foot, then get it with your foot
then grab it (from your foot) with your hand. As for the person
bending down tograb it from the ground wherein the rukooý would be
closer to it than the qiyaam, then this is not permissible.

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Explanation of Soorah Al-Ikhlaas (Purity of Faith)/- - - - Monday, June 17, 2013 Sha'baan 8, 1434 - -

Soorah Al-Ikhlaas literally means: The Chapter of Purity, Sincerity,
and Unity of Allaah. It is equal to one third of the Quran. In this
chapter, Almighty Allaah Says (what means):
" Say: 'He is Allaah, [who is] One.
Allaah, the Eternal Refuge.
He neither begets nor is born.
Nor is there to Him any equivalent." [Quran: 112:1-4]
1. Whatever the Messenger of Allaah brought with him, that alone is
real. It is obligatory to obey it and forbidden to deviate from it as
it is the Straight Path which has no curves.
2. The Straight Path is only one and whoever deviates from it strays
onto the wrong path, innovation and injustice. Almighty Allaah
commands in the Quran (what means):
"And [moreover] this is My path, which is straight, so follow it; and
do not follow [other] ways, for you will be separated from Hisway…"
[Quran 6:153]
3. The Straight Path is that of the Ummah (Muslim Nation) which lies
in between two extremes. Hence, we supplicate in every Rak'ah (unit of
prayer) with what means: "Guide usto the Straight Path" [Quran 1:6]
that Allaah may guide, support and help us to obey Him and keep us
steadfast on His Path. This is the Path of those who were favoured by
Allaah: the Prophets, the truthful, the martyrs and the righteous, and
these are the finest possible company.
4. The Concept of Tawheed (Unity of Allaah Almighty) has been
explained in Soorah Al-Ikhlaas by separating and purging it from
Shirk(associating others with Almighty Allaah in worship).
5. Imaam Ahmad narrated that Ubayy Ibn Ka'b stated that the
polytheists once asked the Prophet saying: "O Muhammad! Tell us
aboutthe genealogy of your Lord" whereupon Allaah revealed this
chapter.
6. From authentic Prophetic sayings, it is proven that this chapter is
equal to one third of the Quran. The substance of the statement of Ibn
'Abbaas is that the Quran consists of three fundamental objectives:
a) Commands and prohibitions which contain laws and practical ways.
These form the subject matter of the science of Fiqh (jurisprudence)
and Ethics.
b) Tales and narratives which include the stories of the Prophets and
Messengers of Allaah mayAllaah exalt their mention and their
communities, the punishments and disasters which befell those who
resisted and denied the Messengers ofAllaah, and also the promises,
rewards, warnings and types of doom that come from Allaah.
c) Knowledge of Tawheed and the description of those matters which
relate to the Names of Almighty Allaah and His Attributes, which to
have faith in is obligatory upon the servant of Allaah (i.e. each
Muslim). This has precedence over the first two.
Soorah Al-Ikhlaas contains the third objective and a general
description of it. Thus, it is correct to say that it is equal to one
third of the Quran.
7. This chapter contains, comprehensively, the knowledge of Tawheed
and its principles, which form the essence of the belief in Almighty
Allaah. Allaah's command (whichmeans): "Say: 'He is Allaah, [who is]
One" [Quran 112:1] negates partnership withHim in every sense, whether
it concerns His Self, His Attributes or His Actions. It also
demonstrates the distinctiveness of Allaah in His Perfection,
Magnificence and Majesty. The word Al-Ahad (the One) is not used in
affirmation for anyone besides Allaah, since Ahad is more emphatic
than Waahid.
8. Ibn 'Abbaas explained the verse (which means): "Allaah, the Eternal
Refuge" [Quran 112:2]as: "The Chief who is the finest in His Nobility,
the Great One who is the finest in His greatness, the Tolerant One who
is finest in His toleration, the Omnipotent who is the finest in His
omnipotence, the All Knowing who is the finest in His knowledge, and
the Self who is perfect in all types of nobility and greatness - that
Self is only Allaah - the most Revered and themost Powerful, to whom
all creatures turn for all their needs and actions. He alone has these
qualities for they do not apply to anyone but Him. No one is equal to
Him and no one is like Him."
9. Affirmation in His Oneness negates all formsof polytheism and
similitude. Affirmation of all the meanings of As-Samad (the Eternal
Refuge) includes all the noble Names and the most exalted Attributes.
This is the Tawheed of Affirmation.
10. The Tawheed of Purity is in the verse (which means): "He neither
begets nor is born, Nor is there to Him any equivalent."
[Quran:112:3-4] This statement can also be understood from the general
statement: "Say: 'He is Allaah, [who is] One." [Quran 112:1] Nothing
came out of Him nor did He come out of anything. He has no equal, no
likeness and nosimilarity.
11. The concept of Tawheed dominates this chapter. The affirmation of
Oneness for the Lord isin total and absolute contradiction to all
formsof polytheism. His character of being: "Allaah, the Eternal
Refuge" [Quran 112:2] proves all His Attributes: that He cannotsuffer
from any defect, that He has no father or son, which is an implication
of Him being in no need, and that all isin need of Him, as well as
negation of any equal, which includes negation of similarity,
resemblanceand likeness. This chapterincludes all of these matters and
is, therefore,rightly deserving of being called equal to a third of
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The importance of Tajweed

The Noble Quran is the literal words of Allaah that He revealed as an
infallible source of legislation for mankind to live an organised life
by. It contains regulations and recommendations about all aspects of
life and references to the Hereafter. Being so important, the Quran
must be read, written, and recited correctly and clearly, so as not to
create any sort of ambiguity or misunderstanding whatsoever. Allaah
Almighty addressed His Messenger Muhammad in the Quran, Saying (what
means): "…And recite the Quran with measured recitation." [Quran 73:4]
Listening to the Quran being recited correctly is enough to soften
even the hardest of hearts. Muslims and non-Muslimsalike find it a
deeply moving experience, even if they do not understandwhat is being
said. Every Muslim has to recite Quran in prayers, but many of us do
not realise that reciting the Quran correctly while observingthe rules
of recitation is not an advanced science for expert reciters alone,
rather it is an obligation upon each and every oneof us whenever we
recitethe Quran.
What is Tajweed?
The Arabic word Tajweedlinguistically means 'proficiency' or 'doing
something well'. It comesfrom the same root letters as the word
Jayyid, which means 'good'. When applied to the Quran, it means giving
every letter of the Quran its rights and dues of characteristics when
we recite the Quran, and observing the rules that apply to those
letters in different situations. We give the letters their rights by
observing the essential characteristics of each letter. We give them
their dues by observing the characteristics of each letter that are
present in them some of the time and not present at other times.
The Quran was revealed with Tajweed rules applied to it. In other
words, when the angel Jibreel (Gabriel) recited the words of Allaah to
the Prophet Muhammad he recited them in a certain way and he showed
the Prophet the ways in which it was permissible to recite the Quran.
So it is obligatory upon us to observe those rules so that we recite
it in the way it was revealed.
At the time of the Prophet there was no need for people to study
Tajweed because they talked with what is now known as Tajweed, so it
was natural for them. When the Arabs started mixing with the non-Arabs
and as Islam spread, mistakes in the Quranic recitation began to
appear, so the scholarshad to record the rules. Now, because the
everyday Arabic that Arabs speak has changed so much from the
Classical Arabic with which the Quran was revealed, even the Arabs
have to study Tajweed.
The Purpose of Tajweed
The Quran is the word of Allaah, and its every syllable is from
Allaah. Its recitation must be taken very seriously. The purpose of
the Science ofTajweed, in essence, is to make the reciter proficient
in reciting the Quran, observing the correct pronunciation of every
letter with the rulings and characteristics which apply to it, without
any exaggeration or deficiency. Through this, the reciter can recite
the Quran according to the way of the Prophet who received it from
Jibreel who received it from Almighty Allaah in the Classical Arabic
language.
Each Arabic letter has a Makhraj (an exit or articulation point from
which it originates) and Sifaat (attributes or characteristics).
Knowing the Makhraj and Sifaat ofeach letter is an important part of
Tajweed. Sometimes two letters have very similar exits, which makes
mixing them up easy. So, if a person does not know the attributes of
each letter, he may change the meaning of the words in Quran
recitation. Observing the rules of Tajweed in reciting prevents the
reciter from making mistakes in reciting the Quran.
The Ruling of Reading with Tajweed
Imaam Muhammad Ibn Al-Jazari who was a great Quran and Hadeethscholar
of the 9th Hijri century, stated in his famous poem that detailsthe
rules of Tajweed:
"And applying Tajweed isan issue of absolute necessity, Whoever
doesn't apply Tajweed to the Quran, then a sinner is he."
Hence, applying the rules of Tajweed is an obligation to keep away
from the major mistakes in reciting the Quran.
The scholars have dividedthe types of mistakes onemight fall into when
reciting the Quran into two:
1. Clear mistakes: which usually change obvious things and change the meaning.
2. Hidden mistakes: for which one may need to study Tajweed rules.
The majority of scholars agree that applying the Tajweed rules of the
Quran such that the clear mistakes are avoided is an individual
obligation (Fardh 'Ayn) upon every Muslim who has memorised part or
all of the Quran, while applying the rules of Tajweed to avoid the
hidden mistakes is a collective obligation (Fardh Kifaayah) upon
Muslims. That is, there must be some students ofknowledge who have
knowledge of that. This isbecause the Quran was revealed with the
Tajweed rules applied to it, and the Prophet recited it back to
Jibreel in that way and the companions of the Prophet read it in that
way, so it is an established Sunnah (Prophetic tradition or practice).
The list below shows the type of mistakes under each category:
Clear Mistakes:
Mistakes related to correct pronunciation of letters so that letters
are not mixed up in a way that changes their meaning. Scholars and
ordinary Muslims alike should avoid these.
Examples of Clear Mistakes:
• Changing one letter into another or a short vowel (Harakah) into
another (e.g. changing Fat-hah into Dhammah orthe letter Qaaf into
Kaaf, etc)
• Not observing the elongations (Madd) at all.Reciting them quickly as
if there is no Madd so that they turn into the length of a vowel.
• Making a Madd letter which out of a normal Harakah.
• Stopping or starting at an incorrect place so thatthe meaning is
spoilt, likestopping at 'Laa ilaaha' (i.e., there is nothing worthy of
worship), without completing 'illallaah' (except Allaah).
Hidden Mistakes:
Mistakes which have to do with perfecting pronunciation and are not
obvious. These are known only by those who have studied Tajweed rules
or are experts in this field. Ordinary Muslims may notknow such
mistakes or perceive them to be so.
Examples of Hidden Mistakes:
• Not being totally exact with the elongation of letters: (Making the
Maddshorter or longer by a 1/2or even 1/4 degree, etc.)
• Not observing the attributes of each letter perfectly: (Slightly
rolling the Raa', or exaggeratingthe 'N' sound in Noon etc.)
• Not observing the rules with which to pronounceletters when they are
next to each other (like not merging certain letters that should be
merged (Idghaam) and not clearly pronouncing those which should be
clearly pronounced (Ith-haar) etc.)
• Making light letters sound heavy and heavy letters sound light
(except if by doing this one changes a letter into another; in which
case it would be an obvious mistake.)
Among the proofs that the scholars bring to show the obligation of
Tajweed and its being anestablished Sunnah is that Almighty Allaah
Says in the Quran (what mean): "…And recite the Quran with measured
recitation." [Quran 73:4]
There are various Prophetic narrations also showing us the importance
of Tajweed. Umm Salamah was asked about the recitation of the Prophet
and she described it asa recitation: "Clearly-distinguished, letter by
letter". /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Monday, June 17, 2013
Sha'baan 8, 1434 - -

An approach to the translations of the meaning of the Quran into English

The miracle of the Quran lies in its inimitable language, its beauty
and eloquence of style. It was revealed to Prophet Muhammad, , in the
7th century CE for all nations, people and races. Therefore, there has
always been the need for translating its meanings into other
languages. In this paper, I will present a brief review of some
English translations of the Quran that exist upto the presentday.
The first translation was carried out by Robertus Rotensis and
Hermannus Dalmata in 1143 CE, when the Quran was translated into
Latin in the interest of the convents during the time of the Crusades.
This Latin translation was then translated into other languages like
German, Italian and Hindi. In 1647 CE, it was translated into French
by the French Consul in Egypt , Andre du Ryer. The first English
translation was from the French version in 1688 CE by Alexander Ross,
which was described, "as despicably unsavory and a very bad one and no
better than its French origin by Sale ".
In 1689 CE another Latin translation was presented by Maracci, that
included the Arabic text as well as extracts from different
commentaries of the Quran. According to Mehana (1978) these
commentaries were chosen in such a way so as to give a bad impression
about Islam to Europeans. The translator, who was a priest and one of
the leading church members, started with an introduction which was
entitled 'Refutation of the Quran.'
It was in 1734 CE, that George Sale presented an English translation
of the Quran from Latin, which was then consideredthe original English
source for thetranslation of the Quran and was republished several
times in Europe . From then onwards, there followed many English and
other European translations of the Quran, through which the
translators expressed what they believed about Islam. This was
sometimes done within the core of the translated text or in the form
of footnotes or comments.This led some Muslimssuch as Abdullah Yusuf
Ali and Mohammed Marmaduke Pickthall to translate the meanings of the
Quran into English, in an attempt to give the reader, as far as
possible the most adequate rendering of the Quran into English.
The first Muslim who tried to translate the Quran into English was Dr.
Muhammad Abdel Hakeem Khan in 1905 CE. However, the first published
English translation was presented in 1861 CE by Reverend J.M. Rodwell
and reprinted several times, entitled The Koran: Translation from the
Arabic .
In 1930 CE, there appeared another translation by Mohammed Marmaduke
Pickthall entitled The Meanings of the Glorious Quran . He was a
Christian Englishman who converted to Islam. In his view, the Quran
cannot be translated and his work was merely an attempt to present the
meaningsof the Quran into English. This translation was followed in
1934 CE by that presented by Abdullah Yusuf Ali, which is most
commonly used now, entitled The Holy Quran . Yusuf Ali was a Muslim
scholar who had a good command of both Arabic and English languages.
His translationwas free from the grave misinterpretations found in
othertranslations like those presented by the Qaadiyaani sect. Yusuf
Ali also added some comments at the bottom of each page, helpingthe
reader to comprehend the text correctly.
In 1956, another translation into English appeared entitled The Koran:
A New Translation , presented by N.J. Daawood, which was published
under The Penguin Classics series In his introduction, Daawood says
that the reason he presented this work was to supply the reader with a
version of the Quran translated into modern English.
The translation presented by Arthur J.Arberry in 1955, entitled The
Koran Interpreted was published by Oxford University Press. Arberry
was a Christian professor in a British University who died recently.
He was of the opinion that the Quran being a great work should not be
translated. Hence he chose to name his work an"interpretation" rather
than a translation. Despite the fact that Arberry was a non-Arab,
non-Muslim, yet he had moderateviews about Islam and the Quran.
Then there were the three translations of the Quran presented by the
deviated Qaadiyaani sect. These three translations were done by the
followers of Mirza Ghulam AhmedEl Qaadiyaani who is known to this sect
as the "Expected Christ".The members of this sect have beliefs of
their own and are so proud of them that they declare and admit to them
publicly. These translations are The Holy Quran by Mawlana Mohammed
Ali, first published 1918 CE; The Holy Quran by Malik Ghulam Fareid,
first published in 1969 CE; The Quran by Muhammad Zafrulla Khan, first
published in 1971 CE.
The last and most recent translation is presented by M.M. Khatib
entitled The Bounteous Koran , authorized by Al-Azhar in 1984 and
first published in 1986. Khatib is an Egyptian Muslim whohas a good
command of both languages and has acquired a good deal of knowledge
about Islamic culture.
The aim of this paper is to discuss some of the pitfalls of these
translators of the Quran, namely Reverend J. Rodwell, Arthur J.
Arberryand M.M. Khatib. However, as this is just a short paper,
therefore, I will select no more than two or three examples from each
translation. The reason for choosing these translations lies in the
fact that Rodwell's was the first translation done from the Arabic
text and being a member of Church, he was affected by Christian
teachings and was against Islam. His aim was to falsify Islam as a
revealed religion. On the other hand, Arberry had moderate views about
Islam. He disagreed with Rodwell on many of his views, especially the
belief that the Quran is not the "word of God" revealed to Muhammad, .
The third translator, Khatib is a Muslim whose translation is the most
recent one and authorized by Al-Azhar.
In the preface to his book entitled The Koran: Translation from the
Arabic , Rodwell commented on the gathering of the Quran and
arrangement of the chapters ( Soorahs) , during the time of both
Caliphs Abu Bakral-Siddeeq and 'Uthmaan bin 'Affaan . He mentioned
that the Soorahs revealed in Al-Madeenah were placed in the middle of
Soorahs revealed in Makkah and vice versa. Thus, to him the Quran
appeared to be an "almost unreadable and incongruous patchwork".
Rodwell is definitely mistaken here, as it is well known and
documented that the Quran was dictated and written during the life of
the Prophet Muhammad, , under his supervision.
As Khalifa states in his The Sublime Quran and Orientalism (1983 pp 38):
"Islamic history bears ample witness to the fact that Quranic
revelations were recorded in writing under the Prophet's personal
supervision. His scribes, who were often with him and to whom he
dictated the heavenly message, were well known to their fellow
Muslims".
Khalifa also adds on page 42:
"It so happens that there is ample evidence proving the Prophet, , had
set a textual order for the Soorahs , both in the form of instructions
to his companions and in his recitationsof successive Soorahs ".
However, Rodwell carries on saying:
"…and convey no idea whatever of the development and growth of any
plan in the mind of the founder of Islam, or of the circumstances by
which he was surrounded and influenced".
In the above quotation, he doubts the prophethood of Muhammad, and
considers him the "founder of Islam". This main idea prevails as he
carries on saying on page 8.
"The sources whence Muhammadderived the material of his Koran are,
over and above the more poetical parts, which are his own creation,
the legends of his time and country, Jewish traditions based upon
Talmud or perverted to suit his own purposes and the floating
Christian traditions of Arabia and Syria."
Then on page 10 of his preface hecontradicts himself by saying:
"We have no evidence that Muhammad had access to the Christian Scripture."
He carries on saying:
"There is but one direct quotation ( Soorah 21:105) in the whole Koran
from the Scriptures and though there are a few passages, as where
"alms" are said to be given to be seen of men, and as none forgives
the sins but God only, which might seen to be identical with texts of
the New Testament, yet this similarity is probably merely accidental."
From the above quotation, it is clear that Rodwell is contradicting
himself all the time. He first states that Muhammad, has said the
words of the Quran in a poetic version of his own or it could have
been taken from either the Old or New Testament. Then later, he said
that there is no evidence that he, , could have access to these texts,
but adds that it might "seem to be identical with the text of the
NewTestament". The use of this expression means that he is not sure
and could not confirm the similarity.
Moreover, Rodwell could not comprehend the discourse of the Quran
which is full of great meaning. This can easily be illustrated by the
many mistakes, misinterpretations and misunderstandings which he has
fallen into in his translations of the different verses of which
examples are given below:
In Rodwell's translation of Chapter Al-Ma'oon verse 5:
ÇáÐíä åã Úä ÕáÇÊåã ÓÇåæä
Which means: "But in their prayers are careless". [Quran 107:5 [
He obviously misinterpreted the meaning, for there is a great
difference between "forgetting to pray" ( ( "Úä ÕáÇÊåã " and"being
careless in prayers" ( Ýí ÕáÇÊåã ). The use of the preposition " Úä
" means that people could get oblivious or forget to pray, but it does
not refer to those people who are praying and could forget to perform
part of the prayer or recite part of what they should be saying during
prayers. He also dropped the translation of the relative pronoun.
"åã " .
Arberry was Christian and yet unlike Rodwell and Dawood, he agrees
that the Quran being a great work should not be translated. Hence the
title he chose was, The Koran Interpreted , which is to indicate that
his work was merely the interpretation of the text and notits
translation. However, Arberry as a non-native speaker of Arabic has
fallen into many misinterpretations of the words and sometimes verses
of the Quran. Thus, for example, in Soorah Al-Baqarah, Ayah 61,
Arberry translated the sentence:
"ÅåÈØæÇ ãÕÑÇ "
as: "Get you down to Egypt ". [Quran 2:61]
This is definitely a misinterpretation as the word "ãÕÑÇ" marked with
nunnation makes it an indefinite noun, referring to any inhabited city
and not Egypt . The second reason for his misinterpretation is the
fact that this sentence "ÇåÈØæÇ ãÕÑðÇ " refers to Moosaa(Moses) and
his people who had finally got out of Egypt safely.Therefore, how
would Moses ask them to go back?
Another example of the Arberry's misinterpretation of the Quran can be
seen in Ayah 184 of Soorah " Al-Baqarah ".
æÚáì ÇáÐíä íØíÞæä ÝÏíÉ ØÚÇã ãÓßíä
Which he translated as:
".. and for those who are able to fast, a redemption by feeding a poor
man ..". [Quran 2: 184]
Here, he has used the word "able" for the word "íØíÞæäå" which
actually means those who can bear fasting with difficulty. The word
"able" used in his translation simply means "íÞÏÑ " which contradicts
the proper meaning of the Ayah, which means that those who are not
able to fast should make a redemption by feeding the poor.
It is of great importance, however, to look at the most recent
translation of the Quran byM.M. Khatib entitled The Bounteous Koran
and authorized by Al-Azhar in 1984. In the preface to this work,
Khatib talks about "The eternal miracle of Islam"-- the Quran -- which
includes the best of moral values,the perfect guide for the happiness
of mankind and a stylewhich is most bountiful, concise ,influential
and having an inimitable means of expressing the "majesty and
sublimity of God". Khatib carries on explaining some of the
difficulties which he had to face in accomplishing his work. He says
on page VI of the preface:
"The most tangible difficulty that I faced, and that which surely
faced those who have translated the Koran before me, was the omissions
and additions of the figurative words that are of the beauty,
eloquence sequence and rhythmic pattern of the Book."
Then, he carries on listing more difficulties, saying:
"The second difficulty was the commitment to an extreme precision in
translating letter by letter and word by word, maintaining the exact
sequence and construction of the Arabic verse."
At this point, I would like to mention that Khatib, in his title of
the Book, gives a subtitle in smaller print " A Translation of Meaning
and Commentary ". Therefore, how can this work be a translation of
meaning and commentary while he did his best in "maintaining the exact
sequence and construction of theArabic verse". The question, then
arises as to why does he want to preserve the construction of the
original Arabic text, when he is only translating the meanings of the
Quran? It must be noted that these two languages originate from
different families of languages: Semitic and Germanic,and it is
therefore impossible to "maintain the exact sequence".
In order to see how he has actually dealt with the translation of the
Quran, it wouldbe more illustrative to give a sample of his work.
Unlike Arberry, Khatib translated Ayah 181 of Soorah "Al-Baqarah " as:
"æÚáì ÇáÐíä íØíÞæäå ÝÏíÉ ØÚÇã ãÓßíä"
" As for those who can afford with hardship, (there is) redemption in
feeding an indigent". [Quran 2:181]
Khatib's use of the word "afford" is more suitable in rendering the
meaning of the Arabic word "íØíÞæäå" ; as according to Webster's
dictionary, the meaning of the word "afford" can be "to manage to bear
without serious detriment". Being a native speaker of Arabic Khatib
could comprehend the meanings of the Quranic words and verses better
than Arberry.
In Soorah Al-Qasas , Ayah 68:
æÑÈß íÎáÞ ãÇ íÔÇÁ æíÎÊÇÑ ãÇ ßÇä áåã ÇáÎíÑÉ
he translated it as follows:
" As your Lord creates whatever He will and He chooses they have no
choice …" [Quran 28: 68]
Khatib, similar to Rodwell, explains in a footnote the meaning of the
pronoun "they" as "false Gods". This interpretation of the pronoun
"åã" is unacceptable according toAl-Muntakhab interpretation of the
Quran, which is authorized and presented by the Supreme Council for
Islamic Affairs. Al-Muntakhab interprets the pronoun to be "ÇáÎáÞ"
meaning people and this interpretation is also supported by Al-Nasafi
interpretation of the Quran. Furthermore, it could be also emphasized
by the Ayah following that says:
æÑÈß íÚáã ãÇ Êßäø ÕÏæÑåã æãÇ íÚáäæä
translated as:
" And your Lord Knows what their breasts conceal and what they avow ".
[Quran 28: 69]
It must be noted that the use of word "ÕÏæÑåã" translated by Khatib
as "breasts", in the above Ayah , which immediately followsthe
preceding one in Soorah Al-Qasas , cannot be used for God.It is only
people who can have "breasts" and not God. Therefore we conclude that
the pronoun "åã" in the above Ayah must be referring to people and
not false Gods as Khatib interpreted.
It must be noted from the above discussion and illustrations that the
translation presented by Khatib has, to some extent, overcome many of
the misinterpretations and pitfalls which previous translators have
presented. The main reason lies in the fact that Khatib is an Egyptian
Muslim scholar who is a native speaker of Arabic and has a good
command of English. Moreover, he has dedicated a good deal of time to
reading classic and modern books on Islamic studies as well as
studying many classical commentaries, which have had a great effect on
his understandingof the Quran.
However, it is necessary to conclude my paper by discussing some
important issues about theart of literary translation and to suggest
qualities recommended for translators in general, and forQuran
translators in particular.
The first and most important point is that both Arabic and English
languages come from two different families of languages: Semitic and
Germanic families respectively. Therefore, they have two quite
different sentence structures and we would expect different kinds of
problems in translation arising from the gaps between these two
languages. For example, a particular word in one of these languages
might not have an equivalent in the other; as the word " ar-Rahmaan "
for which Khatib (1986: VI) encountered great difficulty in "finding
Englishwords that precisely match the Arabic meaning."
Another major point that the translator must realize is that
anyliterary text is composed of a complex set of systems in relation
to other sets outside its boundaries; and thus, he must not focus on
one set at the cost of the other. The translator must also observe the
cultural differences between the original language and the translated
language and should not ignore any cultural factor. This means that
the translator must be well acquainted with the cultural and social
factors in both the languages.
Therefore, the art of literary translationnecessitates that the
translator be skillfully trained, have good linguistic knowledge
cultural and social knowledge, a good deal of imagination and common
sense. He must also work hard to reach a translation that is as close
as possible to theoriginal.
The art of translating the Quran, however, requires in addition to the
above qualities, that the translator must be a native speaker of
Arabic as well as a Muslim who acquired deep knowledge of Islamic
history, culture and tradition. These qualities being present in
Khatib made his translation more adequate than the other
previoustranslations mentioned above. However, as we have seen from
the above discussion, even Khatibhas some misinterpretations of words
or verses of the Quran despite the fact that he is a Muslim, native
speaker of Arabic.
The question that arises is: How could we allow a non-native speaker
of Arabic to attempt a translation of the Quran? If native speakers
like Khatib could encounter great difficulty in fully comprehending
the interpretation of the Quran, what about non-native speakers and
non-Muslims? It must alsobe noted that translation is itself a sort of
judgment, as discussed by David Ross (1977). It is a judgment in the
sense that the translator usuallyselects the word that suits the
meaning he arrives at. This leads to the question: Who could possibly
be a competent judge of the meanings ofthe Quran?
It is obvious that not many individuals would be qualified for such a
daunting task. Therefore,I suggest that the translation of the Quran
should not be an individual effort, but rather a team effort of
Al-Azhar scholars who have reasonable command of English as well as a
team of linguistswho are native speakers of Arabic and have a good
background on Islam and Islamic teachings. These two teams sitting and
working hard together should be able to overcome most of the
difficulties, misunderstandings and misinterpretations faced and
presented by Khatib and previous translators. This type of translation
is urgently needed today, especially when Islam is facing challenges
from the West.

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Dought - clear, - Sacrifices - / How old should the sacrificial animal be?.

Is there a specific age forthe sacrificial animal? Is it permissible
to slaughter a cow as a sacrifice when it is one and a half years
old?.
Praise be to Allaah.
Firstly:
The scholars (may Allaah have mercy on them) areagreed that Islam has
prescribed the age for sacrificial animals and it is not permissible
to slaughter animals that are younger than that. Whoever slaughters an
animal that is younger than that, it does not count as a sacrifice.
See al-Majmoo' by al-Nawawi, 1/176.
For example, al-Bukhaari(5556) and Muslim (1961) narrated that
al-Bara' ibn 'Aazib (may Allaah have mercy on him) said: A maternal
uncle of mine whose name was Abu Burdah slaughtered his sacrifice
before the prayer, and the Messenger of Allaah (peace and blessings of
Allaah be upon him) saidto him: "Your sheep is a sheep for meat (i.e.,
not a sacrifice)." He said: "O Messenger of Allaah, I have a young
goat (according to another report: I have a young she-goat) (according
to a report by al-Bukhaari (5563): I have a jadha'ahwhich is better
than twomusinnahs – shall I sacrifice it?)" The Prophet (peace and
blessings of Allaah be upon him) said: "Sacrifice it, but that willnot
be valid for anyone but you." According to another report: "It will
not count for anyone after you." Then he said: "Whoever slaughters
(the animal) before the prayer has slaughtered itfor himself, and
whoever slaughters it after the prayer has offered the sacrifice and
followed the way of the Muslims."
This hadeeth indicates that a jadha'ah of goats (young goat) is not
sufficient as a sacrifice. We will explain below what jadha'ah means.
Ibn al-Qayyim said in Tahdheeb al-Sunan:
The phrase "It will not count for anyone after you" is a definitive
statement that it would not count for anyone after him. End quote.
Muslim (1963) narrated that Jaabir (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Do not slaughter anything but amusinnah, unless it is too
hard for you, in which case you should slaughter a young
sheep(jadha'ah min al-da'n).
This hadeeth also clearly states that only a musinnah can be
slaughtered, except in the case of sheep, wherea jadha'ah may be
offered.
Al-Nawawi said in Sharh Muslim:
The scholars said:
A musinnah is a thaniyyah of anything, camel, cow or sheep, or
anything over that age. This clearly indicates that it is not
permissible to slaughter a jadha'ah of any animal in any
circumstances, except sheep. End quote.
Al-Haafiz said in al-Talkhees, 4/285:
The apparent meaning of the hadeeth suggests that a jadha'ah of sheep
is not permissible exceptif one cannot find a musinnah. Scholarly
consensus says something different, so this hadeeth should be
understood as referring to what is better. So it is mustahabb not to
slaughter anything but amusinnah. End quote.
Al-Nawawi said in Sharh Muslim:
It says in 'Awn al-Ma'bood:
This interpretation is theone which is correct. Endquote.
Then he quoted some of the ahaadeeth which indicate that it is
permissible to offer a jadha'ah of sheep as a sacrifice, such as the
hadeeth of 'Uqbah ibn 'Aamir (may Allaah be pleased with him) who
said: "We slaughtered a jadha'ah of sheep with the Messenger of Allaah
(peace and blessings of Allaah be upon him)." Narrated by al-Nasaa'i,
4382. al-Haafiz said: Its isnaad is qawiy (strong). It was classed as
saheeh by al-Albaani in Saheeh al-Nasaa'i.
It says in al-Mawsoo'ah al-Fiqhiyyah (5/83) concerning the conditions
of udhiyah:
The second condition is that it should have reached the age of
sacrifice, by being a thaniyyah or older in thecase of camels, cows
andgoats, and jadha'ah or older in the case of sheep. A sacrifice does
not count if the animal isyounger than a thaniyyah except in the case
of sheep, or if it is sheep that is younger than a jadha'ah…. The
fuqaha' are agreed uponthis condition, but they differed as to what is
meant by thaniyyah and jadha'ah. End quote.
Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
I do not know of any dissent with the view that a jadha'ah of goats or
anything else that is offered as a sacrifice apart from sheep is not
permissible. Rather it is permissible to sacrifice athaniyyah or
anything older than of all of these.It is permissible to sacrifice a
jadha'ah of sheep according to the Sunnah. End quote from Tarteeb
al-Tamheed, 10/267.
Al-Nawawi said in al-Majmoo' (8/366):
The ummah is agreed that with regard to camels, cows and goats,
nothing will do except a thaniyyah, and with regard to sheep,
nothingwill do but a jadha'ah, and that these are all acceptable. But
some of our companions narrated that Ibn 'Umar and al-Zuhri said: A
jadha'ah of sheep does not count. It was narrated from 'Ata' and
al-'Awzaa'i that a jadha'ah of camels, cows, goats and sheep does
count. End quote.
Secondly:
With regard to the stipulated age of sacrificial animals, the scholars
differed concerning that.
A jadha'ah of sheep is a sheep that has reached the age of six months,
according to the Hanafis and Hanbalis. According to the Maalikis and
Shaafa'is it is a sheep that has reached the ageof one year.
The musinnah (or thaniyyah) of goats is one that has reached theage of
one year according to the Hanafis,Maalikis and Hanbalis. According to
the Shaafa'is, it is one that has reached the age of two years.
The musinnah of cows is one of the has reached the age of two years
according to the Hanafis,Shaafa'is and Hanbalis; according to the
Maalikisit is one that has reached the age of threeyears.
The musinnah of camels is one that has reached the age of five years
according to the Hanafis,Maalikis, Shaafa'is and Hanbalis.
See Badaa'i' al-Sanaa'i', 5/70; al-Bahr al-Raa'iq, 8/202; al-Taaj
wa'l-Ikleel,4/363; Sharh Mukhtasar Khaleel, 3/34; al-Majmoo', 8/365;
al-Mughni, 13/368.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Ahkaam al-Udhiyah:
The thaniyyah of camels is one that has reached the age of five years.
Thethaniyyah of cows is onethat has reached the ageof two years. The
thaniyyah of sheep is one that has reached theage of one year. The
jadha'ah is one that has reached the age of half ayear. It is not
acceptable to offer anything younger than a thaniyyah in the case of
camels, cows and goats, or anything younger than a jadha'ah in the
case of sheep.
It says in Fataawa al-Lajnah al-Daa'imah (11/377):
The shar'i evidence indicates that a sheep that has reached the ageof
six months may count as a sacrifice, as may a goat that has reached
the age of one year, a cow that has reached the age of two years, and
a camel that has reached the age of five years. Anything youngerthan
that does not countas a hadiy or udhiyah. This is what the Qur'aan
refers to when it says (interpretation of the meaning): "sacrifice a
Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford"
[al-Baqarah 2:196], because the texts of the Qur'aan and Sunnah
explain one another. End quote.
Al-Kaasaani said in Badaa'i' al-Sanaa'i' (5/70):
These ages, as defined insharee'ah, are minimum ages, not maximum
ages. Sacrificing an animal that is younger than that is not
permitted, but if an animal that is older than that is sacrificed, it
is permitted and is better. It is not permitted to sacrifice a lamb,
kid (young goat), calf or young camel, because the ages of animals
that we have mentioned were narrated in sharee'ah and these were not
mentioned among them. End quote.
So it is clear that slaughtering a cow that is younger than two years
old will not count as a sacrifice according to any of the imams.
And Allaah knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Dought - clear, - Sacrifices - / Is it permissible to sacrifice a hermaphrodite animal?.

What is the ruling on sacrificing a hermaphrodite animal?.
Praise be to Allaah.
There is no reason why ahermaphrodite animal should not be sacrificed,
unless that affects the quality of the meat.
The Messenger (peace and blessings of Allaah be upon him) described
the faults which make an animal unacceptable for sacrifice. They are:
obvious one-eyedness, obvious sickness, obvious lameness and extreme
weakness.
By analogy, this includes faults that are similar to these or worse,
such as blindness, a limp or having a leg cut off. This has been
explained in the answer to question no. 36755 .
Is seems that a hermaphrodite does not have any of these faults,
unless the quality of the meat is affected.
Al-Nawawi (may Allaah have mercy on him ) wasasked about sacrificing
ahermaphrodite cow and he ruled that it was permissible, as was
narrated from him in Mawaahib al-Jaleel (3/239).- -e-p * - ▓███▓
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