Islam

Islamic Influences On The Renaissance BY Ashley Islamic Influences on the Renaissance Islam is a religion that is almost as old as Christianity itself. The two are very closely related, with only a few differences; the two key differences concern the Godhead being a single being rather than a Trig-Un entity like the Christians believe, and who exactly was the Chosen Prophet of God. As these differences are tantamount in each faith and are conflicting, it is natural to assume that both faiths would be at constant odds with one another.

History offers more than enough material to back up that lain, but the focus of this paper will not be the conflict of the faiths. Instead it will focus on the Islamic influences on the Renaissance period of Europe. However, the two faiths don’t want to coexist with each other, so when one gains power, they eliminate the other’s influence to the best of their ability. There are two key factors in which Islam left a very lasting mark that cannot be ignored and discarded, no matter the effort put into doing so.

Education and architecture are two aspects of culture in which Islam left an influence on cultures and faiths all across the globe, including Christianity. To understand why Islam played such a big role in the fields of education and architecture, it must first be understood what Islam is and where it came from. Islam is a faith that traces its origin to Abraham, who is said to have established the original covenant with his God. This God is placed at the center of all Abraham religions. Therefore, God is the center of Islamic practices and beliefs.

The major beliefs, as mentioned above, are that God is only one being, a complete, all- powerful, single deity. There are several other aspects to Islam than those that have been described here, but none of which are important. The only attribute of Islam that is relevant to this discussion is the fact the faith and reason go hand-in-hand in Islam. Muslims were encouraged to pursue knowledge of the natural world around them. This helped them gain an appreciation for the intricate and harmonious nature that can be found in God, or as He is known in Islam, Allah.

There is a period in time in which the Islamic world experienced something akin to the Renaissance of the 14th – 17th centuries. This period is known as the Islamic Golden Age. While the Renaissance was a time of cultural growth in the fields of the humanities by taking lassie aspects from history and building off of them -imitating and innovating, the Islamic Golden Age was also a time of cultural growth in every sense of the religion – particularly in the fields of academia.

The movement can be seen in establishments such as the House of Wisdom that the Muslims built in Baghdad. The Muslims quest for knowledge was not only limited to their own discoveries and libraries; they sought to bring all the knowledge of the world under one roof. Baghdad was not the only city to become such a great center for learning; cities throughout the Islamic empire allowed suit and became centers for learning for Muslims and non-Muslims alike. Cities that rivaled Baghdad were the city of Egypt and the city of CORBA in Al- Andalusia (“Islamic Golden Age. Www. Electroluminescent. Com). For five centuries, the Islamic empire as a whole enjoyed phenomenal growth in every aspect of culture. The Islamic people not only developed the academic side of their culture, they developed the humanitarian side as well. Most of the areas in the humanities will have little effect on the main idea of this paper except for one; the only area of once is the architectural style that the Islamic people developed that would influence the Renaissance period that comes to mind in the Western World.

To better understand how Islam played a part in Renaissance architecture, Gothic architecture must be discussed and understood. The architecture style that was imitated and innovated in the Renaissance was the Gothic style. The features that define this architectural style are the ribbed vaults, flying buttresses, and mostly notably the point arch. Each of these features made it possible for architects to design and build taller buildings than the Romanesque style allowed. The definitions for each of the elements of Gothic architecture will come from the Encyclopedia Britannica website.

A ribbed vault is defined as follows: “arching and intersecting stone ribs support a vaulted ceiling surface that is composed of mere thin stone panels, which greatly reduced the weight the vault’s weight. ” (“Gothic Art. ” Encyclopedia Britannica. ). The next feature of Gothic architecture to be defined in the Encyclopedia Britannica is the flying buttress. “A structure consisting of an inclined bar carried on a half arch that extends, or “flies,” from the upper part of a wall to a pier some distance away and aeries the thrust of a roof or vault.

A pinnacle often crowns the pier, adding weight and enhancing stability. The design increased the supporting power of the buttress and allowed for the creation of the high-ceiling churches. ” (“Gothic Art. ” Encyclopedia Britannica. ). The third, and most important, feature of the architectural style to be defined is the pointed arch. The importance and significance of this feature is pointed out by many scholars and architects. At About. Com Architecture, there is an article specifically about pointed arches, and we can see this claim manifested.

During the Gothic era, builders discovered that pointed arches would give structures amazing strength and stability. They experimented with varying steepness, and “experience had shown them that pointed arches thrust out less than circular arches,” says famed architect and engineer Mario Salvador. “The main difference between Romanesque and Gothic arches lies in the pointed shape of the latter, which, besides introducing a new aesthetic dimension, has the important consequence of reducing the arch thrusts by as much as fifty percent. In Gothic buildings, the weight of the roof was supported by the arches rather than the walls. This meant that walls could be thinner. ” (“Gothic Style Architecture. ” About. Com. ). This is where some scholars argue that the Islamic world had an influence on the Western architectural style. Some believe that this feature came from all the conquests of Islamic cities and towns, such as the Crusades. But there is strong evidence that the pointed arch was being employed in Islamic architecture before it became to be part of the Western styles, such as the Gothic architectural style.

Examples of this claim are the Lazar of Seville and the True Cathedral in Spain. By these two examples, we can see that the Islamic influence in Western Europe from the seventh century onward played a crucial role in the influencing of the development of the Gothic architectural style. It is through these early influences that the Islam Empire managed to leave their mark on the Christian Renaissance that would come a few centuries later. The Renaissance took the Gothic architecture style and built its own style using the Gothic one as a base.

The style that came out of Renaissance Italy came to be known as the Renaissance architectural style. The innovation that the Renaissance style made upon its Gothic base was to go back to the roots of antiquity. Referring to the Metropolitan Museum of Art weeping, an article on renaissance architecture provides a definition of what the Renaissance architectural style emphasized; “Classical orders and architectural elements such as columns, pilasters, pediments, interrelates, arches, and domes form the vocabulary of Renaissance buildings…

As in the Classical world, Renaissance architecture is characterized by harmonious form, mathematical proportion, and a unit of measurement based on the human scale. ” (“Architecture in Renaissance Italy. Muteness. Org. ). This was the first form of an architectural style from the Renaissance period that used the Gothic style as its base. Another style to innovate on the Gothic architectural style came in the later part of the sixteenth century that was very widely used in Spain during the Spanish Golden Age, which is alternatively known as the Spanish Renaissance.

The Baroque style evolved from the Gothic style and was widely favored by the architects in Spain. The Baroque style, as defined by the Encyclopedia Britannica weeping, emphasizes: “Complex architectural plan shapes, often based on the oval, ND the dynamic opposition and interpenetration of spaces were favored to heighten the feeling of motion and sensuality. Other characteristic qualities include grandeur, drama and contrast (especially in lighting), courageousness, and an often dizzying array of rich surface treatments, twisting elements, and gilded statuary.

Architects unabashedly applied bright colors and illusory, vividly painted ceilings. ” (“Baroque Architecture. ” Encyclopedia Britannica. ). Even this style, however, found itself being innovated upon during the Spanish Golden Age. There were two styles that came room the Baroque style, the Hearing style and the Churchgoers style. The Hearing style is defined as being “extremely sober, naked, and particularly accomplished in the use of granite ashlars work. ” (“Hearing. ” Boundless. Mom) The later style to come from the Baroque style, the Churchgoers style, was much more preferred to the former due to the sociopolitical application of it. The Churchgoers style is defined in the Encyclopedia Britannica as follows; “In addition to a plethora of compressed ornament, surfaces bristle with such devices as broken pediments, undulating ironies, reversed volutes, balustrades, stucco shells, and garlands. Restraint was totally abandoned in a conscious effort to overwhelm the spectator. (“Churlishness Architecture. ” Encyclopedia Britannica. ). The reason the Churlishness style was preferred is that it allowed the patron, which was the church in most cases, to design and build buildings that were extravagant and grand. These were seen as symbols of the patron’s status and power in society. A good example of Just how the Churlishness was used can be seen in the Cathedral of Santiago De Composites. A picture of this building can be found in the appendix of this paper.

The reason that all of this discussion of the many architectural styles to come out of the Renaissance period is that even the last to be discussed, the Churlishness style, still incorporates the pointed arches of the Islamic-influenced Gothic style. The feature that can be dated back to the seventh century has lasted throughout the centuries and found itself still being implemented a thousand years later. The reason being is that the arch was based upon extensive study of architecture by the Muslims. Studying the world around them is what the Muslims did, and did well, for several reasons.

The Muslims studied much more than Just architecture, they studied all the subjects; science, art, ethics, etc. It is through their academic studies that Muslims and the Islamic Empire continued to influence the Renaissance. During the Islamic Golden Age, scholars had to have many skills to be an effective and contributory part of society and solve whatever problems that arose. These men who had a wide range of skills to draw from are known as Polymaths, or Renaissance Men as they have been introduced in class.

These Renaissance Men, or as they were called in the Islamic world, Hakes, had backgrounds and working knowledge bases for various fields of art and academia. As an interesting side note, in the research material I have gathered there is special mention of Leonardo dad Vinci when explaining what a Polymath is. This must go to show how much respect Leonardo dad Vinci gained all around the world, and not Just within Christian circles and history books. Getting back to the topic at hand, Hakes were held in higher regard for their efforts of trying to further man’s understanding of the world around them.

This was particularly done through the fields of science. In science, Muslims had managed to make leaps and bounds over the Christian portion of the world. One ay that Muslims had left their mark in this area of study was in the field of optics. According to the website Collaborationist’s. Com; “Bin al-Hath (Lazed) wrote the Book of Optics, in which he significantly reformed the field of optics, empirically proved that vision occurred because of light rays entering the eye, and invented the camera obscure to demonstrate the physical nature of light rays. (“Islamic Golden Age -Science. ” “Collaborationist’s. Com. ). In the same section he is described as the “first scientist” for his scientific method, in which he had shifted focus from human perception to empirical evidence. “Islamic Golden Age -Science. ” “Collaborationist’s. Com. ). A version of the scientific method based off of Bin al- Hatchway’s would soon be realized in the Christian world when they Renaissance would come about. In that quote from the website, there was mention of a device that is known as the camera obscure.

This device was one of many to come from the Islamic Golden Age. For a short comprehensive list of technological advances to come from the Islamic Golden Age include: “… The camera obscure, coffee, soap bar, tooth paste, shampoo, distilled alcohol, uric acid, nitric acid, alembic, valve, reciprocating action piston pump, mechanized water clocks, quilting, surgical catgut, vertical-axle windmill, inoculation, cryptanalysis, frequency analysis, three-course meal, stained glass and quartz glass, Persian carpet, and celestial globe. “Islamic Golden Age – Technology. ” “Collaborationist’s. Com. ). There are several other inventions that were adopted and implemented by the West before the Renaissance came to be, such as the modernized astrolabe and the hybrid Utrecht. These technologies were around from before the Islamic Empire, but the Muslims innovated upon them ND made them much more effective and easier to use. It is safe to say at this point that the Islamic Golden Age could very well be called the Islamic Renaissance if they had wanted to revive the memories and themes of the past.

Fortunately, all they saw was the need to move forward and give the people of the world a better understanding of the world around them. When it comes to science they didn’t take the field lightly. That is why they improved on the astrolabe, so that this little tool can provide a better understanding of the cosmos. The field of astronomy in the time of the Islamic Golden Age was based upon the eccentric model, in which the earth was the center of the universe.

The technological advances made in the time period and the brilliant minds from different cultures all over the world help dispel some of the possible misconceptions that the field of astronomy had at the time. Ptolemy studies and models were taken gathered by the Hakes and corrected. New fields on astronomy were also introduced, such as the field of astrophysics and celestial mechanics. Several notable Hakes were instrumental in the advancement of the field of astronomy. The evidence for these claims will be cited from Collaborationist’s. Mom; ” … After Japer Muhammad bin Mјs¤ bin SSH¤Kirk discovered that the heavenly bodies and celestial spheres were subject to the same physical laws as Earth, the first elaborate experiments related to astronomical phenomena, the use of exacting empirical observations and experimental techniques, the discovery that the celestial spheres are not solid and that the heavens are less dense than the air by Bin al-Hath, the separation of natural philosophy from astronomy by Bin al-Hath and Bin al- Shasta, the first non-Ptolemaic models by Bin al-Hath and Maddeningly Urdu, he rejection of the Ptolemaic model on empirical rather than philosophical grounds by Bin al-Shasta, the first empirical observational evidence of the Earth’s rotation by Nanas al-Din al-Tјis and All Squish, and al-Birdbrain’s early hypothesis on “circular inertia. ” . (“Islamic Golden Age -Astronomy. ” “Collaborationist’s. Com. ). These individuals are part of a movement that may be called the, “Scientific Revolution before the Renaissance,” as it is claimed on the Collaborationist’s. Com website. Other names for this movement are based upon the school that these scholars originated from, the Marsha School. Other advancements that came from this school deal with the theory of heliocentric vs.. Geocentricism. While there was never any general consensus about which theory was “correct,” there were experiments done in which the results that were produced supported the theory of heliocentric.

This theory was later reinforced by the experiments of Galileo and other astronomers of the Renaissance period. These claims, however, were shunned by society for religious reasons. In order for the field of astronomy to be better understood, there had to be advancements in the mathematical formulas and equations to better explain the phenomena that astronomy presented. The field of mathematics was greatly influence by Islam. The most important of all the advancements made by the Muslims was the development of algebra. There were several other advancements made in terms of the calculus, trigonometry, geometry, and other aspects of mathematics, and each of them in turn were innovated upon by mathematicians during the Renaissance period.

Mathematicians from here focused more on the practical application of math than the theory that the Muslims had focused on. These can be seen in the addition mathematical operators such as plus and minus, as well as new grouping structures such as the cube and square roots of numbers. Algebra however, became a cornerstone for the mathematical field ever since its development in the Islamic Empire. Without it, the other areas of math, like trigonometry and geometry, would have had to base their operations in a different model. Other ways to use mathematics other than in the field of astronomy is in the field of medicine. Medicine is largely dependent upon the culture in the ancient times.

When the Muslims introduced science into the field, it became more universal across the ultras of the world. Before Islamic influence, there were physicians whose sole responsibility was to oversee the diagnosis and treatment of illnesses. The methods employed by these physicians largely depended upon the physician himself. With Islamic influence, treatments of physicians were given more specific quantity and type of medicine to treat a specific illness. This revolutionized the medical world by leaps and bounds all across the world. These mathematical applications also allowed for timeliness to be given to illnesses to better determine the stage of an illness based upon the symptoms displayed at the time of diagnosis.

One aspect of the medical field that was improved upon by the Muslims and improved upon again by Renaissance men, women and scholars was surgery. The Muslims improved surgery by introducing the practice of dissecting bodies that had recently passed to determine what the cause of death was, the autopsy. Another practice the Muslims had introduces was quarantine. This could have come in handy in the later Middle Ages when the bubonic plague ran rampant across the region. Muslims were also very good at drawing elementary diagrams of carious bodily functions and systems, such as the circulatory system of the human body. One Renaissance scholar managed to use this information and build upon it.

Miguel Server was the first person in recorded history to describe pulmonary circulation of the human body. To explain such a thing, the physician would most likely have a working knowledge base of the field of physics. Physics in itself is a universal subject, but in pre-Renaissance times it largely depended upon the accepted social views and on their understanding of natural philosophy. Islam managed to separate the two in a much more effective way than previous attempts had done. The experimental methods that were used by the Hakes allowed for a much more structured and detailed look into the mechanics behind the physical world. One Hacked in particular was fundamental in advancing the field of physics during the Islamic Golden Age.

Bin al-Hath (mentioned earlier who revolutionized the field of optics) is the key player in the advancement of physics. His early version of the empirical scientific method was crucial in moving forward. Bin al-Hath, along with several other Hakes, had formed crude theories of the laws of the physical world, which Isaac Newton would finalize and come known for. Muslims are also known for their contributions to the arts, but unfortunately the Christian and Islamic view of the arts and humanities varied and often conflicted. In Christianity, the creation and possession of symbols and depictions of God and other Holy things is perfectly acceptable, and at some points in time actually encouraged and enforced.

In Islam, it is almost forbidden for there to be any visual interpretation of God and His realm. The Islamic way to portray God in art was by way of calligraphy and the dome that is present on every Islamic mosque. It is because of this conflict, both in traditions and in beliefs, that one will have a very difficult time trying to make any connections during a specific period in time. During the Renaissance period, it is almost nonexistent. Islam definitely had influence on earlier artwork due to the heavy Islamic presence throughout the Iberian Peninsula, northern Africa, and Spanish regions. As far as the Renaissance goes, they wanted to go back to the roots of antiquity, not the recent past.

Islamic art did actively influence the Renaissance through architecture by way of the pointed arch however. Muslims also made huge advancements in the areas of scientific study, particularly those of astronomy, mathematics, medicine, and physics. These advancements were built upon and innovated even more when the Renaissance men and women came to their own conclusions on the subjects; Galileo on astronomy, Copernicus in mathematics, Server in medicine, and Newton in physics. These Renaissance men are but a few of the many influential figures who were a part of the Renaissance. It is through the fields of academia that Islam had the biggest influence of the Renaissance, and it is a fact that needs to be more widely known.

Immigration and Islam in France and the Netherlands After the post-war, WWII, era Europe faced a shortage of labor, at the same time it had to rebuild its infrastructure and economy. France and Netherlands both faced the same problem and like their counterparts in Europe they found the answer in guest-workers. These guest workers were immigrants from former colonies and other developing countries. However, these guest-workers later settled down and brought their families. This led to a larger influx of immigrations. The largest, most significant, and most controversial are the Muslim immigrants.

This study will focus on the different approaches of integration France and the Netherlands have implemented, the growing discrimination of Muslim immigrants, and the role Islam has in this dilemma. France had a long colonial history in the Maghreb, North Africa, mainly Algeria. To fill in this gap many male immigrants flocked to France in need of work. There was also a large immigration from the Mediterranean, Turkey, in this case. The largest make-up of French immigrants have been Algerians and others from the Maghreb.

Netherlands, similar to the French had immigrants from the Mediterranean, Maghreb, and former colonies (Surinam and Antilles); the largest group being Turkish and Moroccan immigrants. These immigrants became a large factor in the rebuilding of the economy but as the economy slowed immigration became more of a problem for Western European countries. France proposed an assimilation model, where it endorsed pluralism in the private sphere. The Laicite, the separation of Church and State/private and public played a large role in the French system of assimilation.

In the public sphere you were expected to be French in language and ideals. The private sphere was left for your own beliefs and customs. This can be seen in the expression of symbols in the public schools, where wearing the veil is not allowed because it threatens this division of public and private. However, this still doesn’t explain the dilemma that many second or third generation French citizens from immigrant backgrounds face. Even though they are “French”, they are not accepted by the system—accordingly because they still aren’t “French” enough.

This creates disparity on both sides; the French politicize this dilemma by taking a harder stance on immigration and assimilation, giving rise to far-right parties like National Front under Le Pen. (GS, page 123) The immigrants unfortunately at times result to violent riots in protest and anger at the discrimination they face. The end result being stricter immigration regulations, more assimilation, and seeing “Islam” as incompatible to European standards. The Netherlands have the same end results but have come to them from a totally different background.

The Netherlands has endorsed a multicultural integration from the beginning. (Coenders, M. , Lubbers, M. , Scheepers, P. , & Verkuyten, M. (C. L. S. V)) The Netherlands have been one of the foremost in democracy and liberalism, ranking third in the world. Its capital, Amsterdam, is the hub liberal and free lifestyle. Since the 2000’s homosexual marriage and euthanasia have been legalized. (GS 192) Compared to France’s full assimilation the Netherlands has put forward a multiculturalism approach, however this has taken a drastic change in the last decade, especially against Muslim immigrants.

In the early 2000’s Pim Fortuyn, a leader of anti-immigration and pro-assimilation party (Liveable Netherlands and latter List Pim Fortuyn), voiced his opinion on Islam being a backwards religion and a threat to liberal European/Dutch ideals. Even though both countries had different policies of integration they both ended up in the same situation against Muslim immigration. How can these phenomena be explained in these democracies that embrace liberal ideals? For it was France, that in 1789, coined the motto, “All men are born free and equal”, but now it can be seen that some men are born more free and equal than others.

The realistic conflict theory explains this situation as a reaction to materialistic scarcity; jobs and housing. In the post-war era there was a surplus of jobs and also the need of cheap labor, the immigrants rushed in and filled these positions. However, after the slowing of the economic boom employment became scarcer. This led to higher un-employment rates and the native citizens started to see immigrants as a threat, leading to discrimination and pro-assimilation. Though this does explain a significant factor, there is still the growth of anti-Islamic sentiments.

The Muslims aren’t the only immigrants in France or Netherlands, but they are the ones who face the blunt of the attention. (C. L. S. V) So the realistic conflict theory falls short in explaining this. More than Two Decades of Changing Ethnic Attitudes in the Netherlands, a study done to explain the attitudes the Dutch had on immigration, saw that social and ideological contents also affect peoples outlook as much as materialistic means. (C. L. S. V) This gives explanation to far-right parties such as List Pim Fortuyn and Le Pen.

The parties that use anti-Islamic and anti-immigration sentiments as political platforms, they play on the fears’ of the people. Yet, how is it that these fears can grow and flourish in such liberal and democratic societies, the “Heralds of Democracy”? People fear what they don’t understand. Islam is this “other” and the media and politicians play on this. The Muslim immigrant populations don’t help either because they themselves are in a transition phase. They are trying to find a way to live with an Islamic background and Western ideals. Some see total assimilation as an answer others find a compromise and yet others turn to radicalism.

This struggle has been going on since the mid-19th century, between the “West” and Islam. Some essentialists like Huntington and Fukuyama, see this as the next power struggle for the “West” after the fall of the Soviet Union, “The Clash of Civilizations”. According to some 9/11 and other terrorists acts just prove this theory, however even though there are radicals, they are in the minority. The majority of Muslims don’t have problem with the “West”, most even are pro-Western, they support democracies and liberal views. Maybe, it is not the same as Europe or America but they are trying to find the middle ground and negotiate between the two.

This is no different for the immigrants in France or Netherlands. Ahmet Yukleyen in his study of social movements in the Netherlands has focused on Turkish immigrants and the role religious movements have played a role in their lives. His studies show that there is not one Islamic front in Europe or a “Euro-Islam” as some have supported. Even though the Islamic community is one ummah, they all interpret and practice Islam in slightly different ways. The fundamental tenets are the same, but Islam is flexible according to time and place; taken from a historic or even contemporary perspective this can be seen. Euro-Islam” was supposed to be the liberal Islam for European standards, the Islam with lacite, secular Islam. This view has been supported by pro-assimilates, like France. However, this didn’t turn out to be true because it would have compromised too much from Islam, it would no longer be “Islam”. What happened, like in the Netherlands, was that people joined different social/religious movements and institutions. This was truer for second and third generation Turks, who felt the need of religion more than Turkish nationalism in their lives. They saw themselves as Dutch, liberal and democratic in their views but still Muslim.

Yukleyen, names a few organizations, like Milli Gorus, the Gulen Movement, and Suleymanli. Each movement represents different set of ideals but each represents a facet of Islamic life in Europe. It also shows that Muslims can negotiate between European and Islamic ideals, finding a niche their society. Not only that, but by having dialogue and inter-faith organizations an atmosphere of tolerance and multiculturism can flourish. Maybe, dialogue and negotiation is the answer to the dilemma facing Europe and the Muslim immigrants, the inability to understand one another. Work Cited Coenders, M. Lubbers, M. , Scheepers, P. , & Verkuyten, M. (2008). More than Two Decades of Changing Ethnic Attitudes in the Netherlands. Journal of Social Issues, 64(2), 269-285. doi:10. 1111/j. 1540-4560. 2008. 00561. x. Maillard, Dominique (2005). The Muslims in France and the French Model of Intergration. Mediterranean Quarterly. Yukleyen, A. (2009). Localizing Islam in Europe: Religious Activism among Turkish Islamic Organizations in the Netherlands. Journal of Muslim Minority Affairs, 29(3), 291-309. doi:10. 1080/13602000903166556. E. Gene Frankland. (2009). Global Studies Europe. McGraw Hill Companies.

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Your support Is appreciated, Azimuthally shrunk. [Type the abstract of the document here. The abstract is typically a short summary of the contents of the document. Type the abstract of the document here. The abstract is typically a short summary of the contents of the document. ] elm seeker mini book series YMMV. Miscellaneously. Com Welcome Ramadan by Allah tells us In the Curranћ. I created the Jinn and humankind only that they might worship Me (Sarah dad- Diarist ayah 56) The 5 pillars of Islam Shaded Kaka Sum Hajj]

Sum in Ramadan is one of the pillars of Islam! Murray Jump al-њl Ramadan Safari Jump tat-Thingy Shawl Rabat al-Law Rabat tat-Thin Raja Shabby Duhј al-Qaeda Duhј al-Hajji From when the sun starts to rise in the morning, to when the sun sets at night, we do not eat or drink during the month of Ramadan! Sahara is a special meal eaten before the sun rises late at night… Like a Narrated Nanas bin Mali: The Prophet said: “Take Sahara as there is a blessing in it. ” Isaiah al Babushka, The Book of As-Sum headset #1923

Draw a picture of what you would like to eat for Sure. During the day we do not eat or drink! Also we must not be rude or mean to anyone! At the end of the day when the sun sets, we can eat again! It is good to eat dates because the Prophet Muhammad told us it is good to eat them when we break our fast! Salaam bin ‘Emir narrated that the Messenger of Allah “When any one of you breaks his fast, let him break it with dates. If he cannot find dates, then let him break it with water, for it is a means of purification” (Isaiah)

Susan Bin Malay Chapter on what has been narrated concerning fasting, Headset # 1699 Draw a picture of what you would like to eat after breaking fast The thirst is gone, and the veins are quenched, and the reward is assured, if Allah wills At the time of breaking our fast, when we are about to eat, there is a data we can say, Just as the Prophet Muhammad did. Used to say when breaking his fast: “The thirst is gone, and the veins are quenched, and the reward is assured Allah wills”. Susan ABA Dad, The book of Fasting, headset # 2357

In Ramadan people pray late at night, hoping for Allah’s reward and forgiveness! Design a mat…. You could use felt tips and pencils to color, or even stick bits of paper or material… Its up to you! On Lately LU-Quad Allah gives us more rewards! So we try to so lots of worship. We do not know when Lately LU-Quad is exactly, but we know it is in the last 10 nights of Ramadan! At the end of Ramadan is a big celebration, Did LU Fit! This is a special time and we gather together to pray Salaam LU Did! Draw a Ramadan picture!

The Life of Jesus Christ The birth of Jesus Christ to the Virgin Mary is said to have happened in a humble stable in Bethlehem, which is of some controversy. There is belief that the Christian Monks miscalculated the actual time and date that Jesus was born. It has been stated that Jesus, born in Bethlehem as told in the Old Testament, could have been born in or near Nazareth in the town of Galilee. With that, some scholars have dated Jesus’ lineage back as far as Adam, the son of God, as well as King David and Abraham from the Old Testament.

With the birth of Jesus, nothing else is told about his childhood until he reached the age of twelve. It is said that he found himself lost from his parent during Passover in Jerusalem, when found by his parents; Jesus was in the Temple discussing the Torah with the rabbis. The rabbis were astonished in Jesus’ comprehension of the Torah and the answer he had provided them to their questions. There is little said about Jesus’ climb to manhood, he is about thirty when it is told about his Baptism by John in the Jordan River for his preparation for the Kingdom of God.

After the Baptism, Jesus then began to gather his first disciples, having them leave their processions and human attachment to follow him. Jesus taught that the spiritual treasures were far more fulfilling than the material riches of the earth, that prayer to God for help will hem them find what they seek. Jesus’, Or the Messiah as he was called by his disciples, began performing miracles in his travels such as; turning water into wine, healing the sick, resurrecting the dead and the widely know, walking on water.

Jesus taught that everything was possible with God and that god was forgiving to those who are willing to repent their sins. In Jesus’ travels he finds himself back to Jerusalem, the place where Jesus knows will bring about his end, but continues. Jesus is then put on trial and Crucified on the hill called Golgotha, also know as the Place of the Skulls. It is at the Crucifixion that Jesus’ disciples became fearful and took to hiding till the word of Jesus’ Resurrection. The resurrection was seen as a victory for Jesus, making his followers believe that he was God sent down into human form to guide them to the Kingdom of God.

The Life of Muhammad Muhammad, unlike Jesus, was a prophet that was sent out by Gods angels to spread his word. Mohammad’s mother and father passed away when he was very young and was taken care of by his protective uncle. Muhammad had been noticed by a Christian Monk that identified the marks on his body as that of a prophet. When Muhammad reached the age of twenty three, a woman named Khadijah offered to marry him and became his biggest supporter as he began his teaching of Allah.

It is said that angels in human form would come to Muhammad giving him the word of god, which at first, Muhammad was opposed to accepting. The teachings that Muhammad was told to preach publicly, were rejected by the Qurayshites at Ka’bah, and Muhammad was ridiculed and stoned for preaching these beliefs. It is said that after this public preaching, Muhammad and his followers were banished for three years to a desolate place to struggle for their survival. At the age of fifty, also know as his “Year of Sorrows”, Muhammad lost his beloved wife and protective uncle.

With his strongest backers gone, the persecutions increased when he returned to Mecca, thus causing him to accept an invitation to Yathrib to assist in solving their social and political problems. This movement caused the Meccans to feel threatened by Muhammad, causing the Meccans to wage war against Yathrib or al-Medina. After several battles, Muhammad was able to negotiate a truce between the two cities. In 630 ce, Mohammad returned to Mecca, with a following so great that the Meccans did not fight and began to accepted Muhammad as a prophet.

Muhammad, using Qur’anic revelations, emphasized that the traditions of Abraham are the religious unities of Jews, Christian and Muslim belief systems. With Mecca reclaimed, Medina was kept as the political and spiritual base of Islam, allowing campaigns to spread the faith to Africa and Persia. The Death of Jesus Christ After the Crucifixion of Jesus, many that followed him became fearful and hid from the Jews, spending that time in hiding mourning instead of continuing Jesus’ preaching’s. His death was thought to be the end of the religion as had happened to numerous other messianic religious cults.

With his death, the belief that Jesus was God in human form was crushed till his resurrection from his tomb. The Death of Muhammad Muhammad’s death had little impact on Islamic religion because he was and still is considered just a man. There was no thought that Muhammad was anything more than a man that was a servant to God, helping spread God will to those around him. The humble life that Muhammad led is what allowed the continued strength of the religion, the non discriminatory way about him is was every Muslim strives to be.

Muhammad may not have been God, or a Messiah, but the way in which he led his life is still a very important part of how the Muslim religion works. Good Muslins try to live in the footsteps of Muhammad as though he was just man as they are, instead of a God. The Worshipping of Jesus Worshippers of Jesus believed that he was the Messiah and Savior for humanity, even though Jesus himself refused to be considered in that way. Communion, the sharing of bread and wine, and Hymns are just a few way that Jesus has been worshipped.

The Mass is a gathering of Christians to, in prayer and preaching, remembering Jesus Christ and all the suffering he did for the good of humanity, and then is praised with music and hymns. The sharing of the bread and wine are for the remembrance of Jesus, the bread a sign of his body and the wine of his blood, the comer is thought to bring Jesus in them. The cross, from which Jesus was crucified from, is the centerpiece of the Christian faith as a reminder that Jesus had sacrificed himself for the good of humanity. The Death of Muhammad

Mohammad’s followers would have done anything and everything for him, if Muhammad would have let them. Worshippers of Muhammad were told that worshipping him would discrimination, God would not was his servants to consider themselves as superior to another. It wasn’t till after Muhammad’s death that he was worshipped for the way that he led his life, which true Muslims try to model their own lives. Muslims now face Mecca for their daily prayers on the urging of Muhammad, and remember the trial and tribulations he endured for God. Christianity Today

In modern day Christianity, many different views of the bible have formed as well as doctrines. These four doctrines would be; the Roman Catholics, Eastern Orthodox, Protestant and other Catholics, and Restorationists , all having a slightly different version of worship. In some aspects, Christianity has taken on some of the Muslim belief as far as discrimination. The cross is still a symbol of Jesus’ sacrifice for humanity, and there is now a place for a Christian to confess their sins for forgiveness. Aspects of Christianity have had to do a certain amount of changes to conform away from the skepticism today.

Islam Today The Muslim religion today, minus a few setbacks early on, still holds true to the teachings of Muhammad. The changes in the Muslim culture have set on some changes to help those less fortunate, to help increase the right of equality and kindness. The Qur’an is still used as the Muslim scriptures and adhered to as it was when Muhammad taught them. Islam has rejected Christianity as a brothering religion and women are returning to being veiled in public. References all information came from Fisher, M. P. (2005). Living Religions (6th ed. ). New Jersey: Prentice-Hall Inc.

Ibn Battuta Muhammad ibn Battuta (1304-ca. 1368) was a Moorish traveler whose extensive voyages as far as Sumatra and China, southern Russia, the Maldives, the East African coast, and Timbuktu made him one of the greatest medieval travelers. Muhammad ibn Battuta was born in Tangier. His family was of Berber origin and had a tradition of service as judges. After receiving an education in Islamic law, Ibn Battuta set out in 1325, at the age of 21, to perform the obligatory pilgrimage to Mecca and to continue his studies in the East.

He reached Mecca in 1326 by way of Egypt and Syria. This journey aroused in him the passion to see the world. From Mecca he made a trip to Iraq and western Persia as far as Tabriz and in 1327 returned via Baghdad to Mecca, where he spent the next 3 years. Ibn Battuta then traveled by ship along the Red Sea shores to Yemen and from Aden to Mogadishu and the East African trading ports. He returned by way of Oman and the Persian Gulf to Mecca in 1332. Next he passed through Egypt and Syria and by ship reached Anatolia, where he visited local Turkish rulers and religious brotherhoods.

He crossed the Black Sea to the Crimea in the territories of the Golden Horde and visited its khan in the Caucasus. He then journeyed to Sarai, the capital of the Golden Horde east of the lower Volga, and then through Khwarizm, Transoxiana, and Afghanistan to the Indus valley. From 1333 to 1342 Ibn Battuta stayed at Delhi, where Sultan Muhammad ibn Tughluq gave him a position as judge, and then he traveled through central India and along the Malabar coast to the Maldives.

His next trip took him to Ceylon, back to the Maldives, Bengal, Assam, and Sumatra. He landed in China at the port of Zayton and probably reached Peking. Returning via Sumatra to Malabar in 1347, he took a ship to the Persian Gulf. He revisited Baghdad, Syria, Egypt, Mecca, and Alexandria, traveled by ship to Tunis, Sardinia, and Algeria, and reached Fez by an overland route in 1349. After a visit to the Moslem kingdom of Granada, he made a final trip through the Sahara to the black Moslem empire on the Niger, returning to Fez in 1354.

During his travels Ibn Battuta sometimes lost his diaries and had to rewrite them from memory. His travel book was written from his reports by Ibn Juzayy, a man of letters commissioned by the ruler of Fez. These circumstances may account for some inaccuracies in chronology and itineraries and other shortcomings of the work which affect some parts in particular. However, the book contains invaluable and sometimes unique information on the countries Ibn Battuta visited.

J. King Saud Univ. , Vol. 19, Lang. & Transl. , pp. 17-34, Riyadh (A. H. 1427/2006) Word Repetition in the Qur’an – Translating Form or Meaning? Ahmed Ali Assistant Professor, Department of English, Faculty of Languages and Translation, King Khalid University, Abha, Saudi Arabia (Received 13/10/1426 A. H. ; accepted for publication, 04/04/1427 A. H. ) Abstract. Word repetition is a feature that exists in all languages, and serves different purposes, rhetorical, emphatic, or otherwise.

A problematic issue arises when a translation is attempted of repeated words in a target text. The dilemma is that owing to the different ways of expression and tools available to every language, what fits one language may prove absurd in another. When dealing with the translation of repeated words in a sacred text, this proves to be much more problematic. This paper deals with this specific area as far as repeated words in the Holy Qur’an are concerned.

The present paper argues that each repeated word in the Qur’anic text serves a particular purpose which may be totally defeated, and, perhaps, the whole message distorted if the translator fails to render repetition in the same way. This, by no means, resolves the repetition conundrum. However, to put it in simple terms, the translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time, maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original.

In this way, the translator minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. Introduction The problems in translating a text from one language to another are legion. For example, it is quite common to find western critics referring to what they claim to be incoherence, inconsistency or lack of harmony in the Qur’anic style (c. f.

Hyde Park Christian Fellowship [1] and Ghoneim [2]). Such views ignore the fact that: ?? ?? Ahmed Ali * it is both inconceivable and impossible to judge one language according to the rules of another; * what might be considered elegant style, or legitimate form, or appropriate function in one language is not necessarily looked upon the same way in another; * different languages very often express the same thing differently, necessitating different phrasing in expression in translation; * there is no perfect synonymy or exact equivalence between languages in translation. there will always be a “translation loss” of different degrees as a result of not only linguistic, but also cultural factors. Therefore, no translation can be the original, even when the translation may seem to be “better” than the original. The inherently problematic nature of translation is further complicated when the principal text, as is the case with the Holy Qur’an, is considered to be a sacred one, containing the inspiration for a complete way of life.

In such a case, accuracy in translation becomes a religious and moral duty, not merely a linguistic or logistical exercise. Since it would be impossible here to discuss the complexities encountered by innumerable translators in the field of translating the Qur’an, this paper focuses on one small — but not inconsiderable — aspect encountered in the sacred text, that is, the issue of repetition. The Qur’an Muslims believe that the religion preached in Arabia by Prophet Muhammad (peace be upon him) to be Allah’s (God’s) final revelation to humanity.

For Muslims, the Qur’an, which is Allah’s words revealed to humankind, supplements and completes the earlier revelations on which all theistic religions are built and corrects the human interference and misinterpretations that corrupted and adulterated those earlier revelations. The whole of the Qur’an is arranged into 114 suwar (singular: surah) of unequal size, though a logical thread of meaning — of revelation from Allah — runs through them all. Each surah, which means degree or step, consists f a number of verse divisions, which are called ayat (singular: ayah) which are usually determined by the rhythm and cadence in the Arabic text. Sometimes, an ayah, meaning a sign, contains many sentences. Sometimes, a sentence is divided by a break in an ayah; but, usually, there is a pause in meaning at the end. The ayah is the true unit of the Qur’an, since “it is a verse of revelation as a sign of God’s wisdom and goodness, just as much as God’s beautiful handiwork in the material creation or His dealings in history are signs to us” (Ali [3, p. 3]). The Qur’an, therefore, is the Holy Writ, sent down to us, as surah al-Nahl reveals: ???????? ???? ? ? ? ? ? ???? ???????????? ????? ?????? ? ??? ????? ?????????????????? ???????? ????????? ???????????????? ? ? ? ??? ? ? ? ? ? ? ? ? ???? ? ? ? ???? ? ? [explaining all things, a guide, a mercy, and glad tidings to Muslim] (Qur’an 16:89). Word Repetition in the Qur’an – Translating Form or Meaning? ?? The Qur’an exists in its original language, i. e. , Arabic.

Muslim scholars unanimously agree that the Qur’an is only the Qur’an when it is in Arabic, in its original wording as revealed to Prophet Muhammad (peace be upon him). Cook [4, p. 94] refers to Ibn Hizam (d. 1064), a scholar of Muslim Spain, who stated laconically that “NonArabic isn’t Arabic, so it’s not the Qur’an”. This is derived from the fact that there are eleven references in ten Qur’anic suwar Al-Laithy [5, p. 46] confirming exactly this notion. By way of example, surah Fussilat states: ?? ?????? ????? ? ? ???? ? ? ? ? ???? ??? ? ??? ??????????????? ???? ?????? ???????? ??????? ?????????????? ????????? ?????? ?? ??? ? ? ? ??? ???? ? ? ? [And if We had sent this as a Qur’an in a foreign language (other than Arabic), they would have said: “Why are not its ayat explained (in our language)? What! (A book) not in Arabic and (the Messenger) an Arab. ] (Qur’an 41:44). As Ali [3, p. xi], in his preface to the first edition of his translation of the Holy Qur’an, states, it is the duty of every Muslim — man, woman or child — to read the Qur’an and understand it according to his own capacity. For non-Arabic Muslims, this poses something of a problem. As Cook [4, p. 8] points out, Arabic is not just the original language of the Qur’an (as ancient Hebrew was the original language of the Torah); it is the language of the Qur’an. Therefore, talking about “translating the Qur’an”, is problematic. The question that needs to be posed is: Is the Qur’an – as a sacred text – translatable? On the one hand, the view of the untranslatability of sacred texts is championed by Stiener’s comments (in Ali [6, p. 174]) on the troubles encountered when translating the word of God. He states in his foreword to Translating Religious Texts [6, p. xiii] “Here we flounder in deep waters.

If a text is ‘revealed’, if its initial encoding is then transferred into a mundane and fallible sign-system, that of secular and post-Adamic speech, to what truth-functions, to what correspondent faithfulness can any translation aspire? ” On the other hand, what do we call the well-known “translations” of Ali [3], Pickthal [7]. Arberry [8], Asad [9] and others? It is the view of the present author that if an original text exists in another language, this second product is a translation. The translation of any text is a means of rewriting the meaning/message of the original text using a target language.

Yet, any translation of any text, no matter how immaculate and scholarly, can never be the original, and will always be imperfect and subject to error. Therefore, the Qur’an is translatable, even though the translation might be laden with shortcomings and inaccuracies, and can serve as no more than an introduction to nonArabic speaking audience, Muslims and non-Muslims alike. For the Muslim, anything other than the Arabic original will always be merely an interpretation, an attempt at conveying the message of the Qur’an, and will always be an approximation of the original. ?? Ahmed Abdel-Fattah M. Ali

The fact is, though, that conveying the message of the Qur’an has become imperative in the light of global interest – for a variety of reasons – in Islam and in the beliefs and practices of Muslims. As Muslims and Islamic affairs rise more and more to prominence in global politics, the need to access the contents and meaning of the Qur’an, specifically through the medium of English, becomes more pressing. It is how this Holy Writ should be translated that forms the basis of this paper. Orignal and Translated Text As any translator knows, translating from a source language to a target language presents a minefield of complications.

In his discussion of issues related to the Soviet school of translation, Lauren G. Leighton [10, p. 17] asserts that few Soviet translators would agree with the dogmatic literalist Vladimir Nabokov’s assertion that one should dismiss the conventional notion that a translation should “read smoothly”, and “should not sound like a translation”. Indeed, says Leighton, Nabokov asserts that any translation that does not sound like a translation is bound to be inexact upon inspection. Nabokov’s assertion here justifiably raises the following questions: What are the criteria that produce a translation sounding like a translation?

How does a translation, sounding like a translation, sound? There must, by implication, be certain features in the translation itself that makes it sound like one. Does this mean, for example, complete adherence to the linguistic rules of the source language, even at the expense of both the style and the linguistic integrity of the target language? Such an argument raises more questions than answers because ‘how a translation should sound’ is not defined. Whether a translation should sound like a translation or not, does not mean that ‘bad translations’ are admissible.

In other words, a translated text should read well and with no clumsiness of style caused by the interference of, for instance, the linguistic rules of the target (or second) language. Still, the majority of the translations of the meaning of the Qur’an actually do sound like translations. The main reason for this is the inevitable impact of the Qur’anic form on the target language. The division of the Qur’an into ayat; the translator’s clear attempt to adhere to the source text’s wording; the importance of the source text; the attempts to follow the Arabic style n the translation; the existence of terms that are untranslatable without detailed footnoting – these are but a few reasons why many Qur’anic translations sound like translations or do not sound natural. This is a difficult problem to tackle. While the aim of translators should be to present the given text in the appropriate style and to conform to the linguistic demands Word Repetition in the Qur’an – Translating Form or Meaning? ?? of the target language, in many cases they might find themselves in a situation where the impact of the source language displays itself glaringly – with sometimes unacceptable yet unavoidable results.

Translating Repetition Repetition, as an element of rhetoric, is an important characteristic of Arabic texts (both ancient and modern), as it is in European discourse (Connor [11]). It would not be apposite in a paper on translation to discuss how and why repetition functions as a rhetorical device in Arabic discourse, and the reader should refer to the noteworthy contribution of Al-Jubouri [12] in this regard in the Swales and Mustafa study English for Specific Purposes in the Arab World. Suffice it to say that repetition plays a vital role, specifically in the context of attempts to translate the Qur’an accurately.

In the succeeding sections, a brief attempt will be made to locate the incidence of repetition in non-Qur’anic sources merely to show that repetition is a deeply rooted feature in the Arabic discourse. The section after that will discuss repetition in the Qur’an, giving two examples, and then attempt to outline the problems that translating these presents. Repetition in Non-Qur’anic Sources – Examples This dissonance between the source and the target languages refers most particularly (though not uniquely) to the incidence of repetition(1) in Arabic. As an ? ? ???? ? ? ?????? Arabic literary critic once wrote: “A man may say to another ‘? :???? ’ ????? Hurry up, says: “(3) hurry up’, and to an archer: ‘? ‘ :??? ’ ???? Shoot, shoot’. (2) A famous, yet anonymous, poem ???? ???? ??? ???????? ???? ?? ?? ??? ?????? ”?? ????? ???? ????? ? ????? ?? ???? ???? ??? ?? ? ? ??? [How many favors have you had (upon us) how many, how many and how many (favors have you had) and how many] and another says: (1) For more details about ‘Repetition’, see Holes [13, pp. 269-74]; Nasif [14, p. 21]; Ibn Qutaybah [15, p. 10]; Ibn Faris [16, pp. 177-8]; Al-Jubouri [12, pp. 99-117]; Koch [17]; and Tytler [18]. According to Al-Mulla [19, p. 232] quoted from Al-Maydani, pp. 9-108 on Ibn Qayyim, pp. 159-167: “Ibn Qayyim identifies three types of Repetition in the Qur’an: Repetition with similarity of meaning e. g. Q74:19-20. Repetition with difference of meaning e. g. Q3:7. Repetition of meaning with different wording e. g. Q55:68. ” (2) Ibn Qutaybah [15, p. 183]; and Abu Hilal [20, p. 193]. (3) Abu Hilal [20, p. 193]; the poet is not named. This line is also found in Al-Murtada, ’Amali al-Murtada (1954), Vol. 1, p. 84. ‘??? ??????? ’???? is, however, missing from this line in Ibn Qutaybah [15, p. 183], and Ibn ? ? Faris [16, p. 177]. ?? “(4)????????? ??????? Ahmed Abdel-Fattah M. Ali ?????? ???????? ?????? ??? ? ? ?? ??? ???????? ??? ?? ????? ???? “?? ? ? ? ???? ? ? ??? [Why do you not ask the masses of (the tribe of) Kindah, when they ran away from the battlefield, where, where (did they run away to)? ] where the underlined words are repeated successively. Muhalhal also repeated the following more than twenty times in one of his poems: (5) “?????? ? ???? ??? ??? ????? “???? ??? ??? ?? ????? ? ??? [It was not fair of (the tribe of) Kulayb to (have done)…] Al-Harith ibn ‘Abbad successively repeated, with great effect, the half-line: (6) “???? ??? ????????????? ????? ????? “???? ?? ? ??? ? ? ?? [Make (you two) close to me Marbit Al-Na’amah (the name of the place where his beloved one lives)]. The above are sundry examples of repetition commonly used in non-Qur’anic sources. The author believes, however, that the repetition employed in these and similar instances are merely rhetorical devices. As such, they are not much different in structure, intent and meaning as that used in European prosody or poetry. Repetition in the Qur’an – Two Examples The Qur’an, being in Arabic, is no exception to the need for the correct citation and elaboration of the repetitions as linguistic features during translation.

However, the Qur’an, as has been pointed out, is a sacred text, and as such, requires more than just This line is ascribed to ‘Abi:d ibn Al-’Abras Al-’Asadi according to Ibn Qutaybah [21, p. 224]. The next line is: ‘???????????????????? ?????? ???????????? ???? ??? ?????? ?????? ’??? ? ???? ??? ? ? ? ? ???? ? ??? The line is also found in Abu Hilal [20, p. 194], and in Al-Baqillani [22, p. 160], without the name of the poet, (or Al-Baqillani [22, pp. 136-7]). However, the poet is named again in Ibn Qutaybah [15, p. 143] but not in p. 83, where the following line by ‘Auf ibn Al-khari‘ is quoted: “???????????? ? ?????? ?????? ?????? ?????????? ????? ??? ???? ”?????? ??? ? ??? ???? ? ??? ???? ? ???? ? ??? ? ? This latter line is also found in Ibn Faris [16, p. 194], where we have instead “?????????? ????? ” and the poet’s name ? is not mentioned, while Baqillani [22, p. 160] quotes it as “??? ????. ”?????? ??? ???? ? ??? ? ??? (5) Abu Hilal [20, p. 194]. (6) Abu Hilal [20, p. 194]. (4) Word Repetition in the Qur’an – Translating Form or Meaning? ?? literary critique of its form and usages – repetition included.

This is because those very forms and usages are intrinsic in, and an essential part of, the sacred message that Muslims believe is the original, unadulterated and incorruptible Word of God. They therefore invite, not mere literary critique, but metaphysical reflection. Let us cite two examples: Example one The opening ayat of surah ’Iqra’ read: ? (? )? ????? ???? ??? ?????? ???? ?)? ( ??? ?????????? ???????????? ????? ??? ????? ? ???? ? ? ? ? ??? ???? [Read in the name of your Lord who created (1) Created Man of a blood-clot (2)] (Q96:1-2) In this example, the word ??????? (created) is repeated twice; and while Read in the ? ???? ame of your Lord who created Man of a blood-clot would read smoothly in English without the reader feeling that something more is needed to make the sentence sound like good English, the result is that the translator has omitted part of the original text. Whether such omission affects the meaning or not, it does not alter the fact that the translation did not cater for an ‘item’ in the original. One might conjecture, therefore, that, in the science of translation, even if the meaning does not suffer as a result of such omission, all texts are words put together and translators must not forget that they translate on the basis of these words.

Newmark [23, pp. 36-37] states: “Many translators say you should never translate words. You translate sentences or ideas or messages. I think they are fooling themselves. The SL [source language] text consists of words. That is all that is there, on the page. Finally, all you have is words to translate, and you have to account for each of them somewhere in your TL [target language] text, sometimes by deliberately not translating them [… ], or by compensating for them, because if translated cold you inevitably over-translate them. In the example from Surah ’Iqra’ cited above, Q96:1 ends with the word ??????? , ? ???? and does not require a complement — unlike create which requires an object. Also, ?? ??? Q96:2, due to the Arabic structure and rules of grammar ?????? ??? ???????? ??????? is a ?? ??? ? ???? complete and meaningful sentence. Yet, if we compare this to English, we find that it goes against the rules of English to start a sentence in the way ayah 2 has been translated, i. e. Created Man of a blood-clot. ???? While the fa‘il ‘???? ?( ’ ??? ubject) position can be filled in Arabic with no other pronoun but He, seven options are available in English to choose from (i. e. I, you, he, ?? Ahmed Abdel-Fattah M. Ali she, it, we and they). Considering the context of Q96:1-2, the translator will have to relate the two ayat together in his translation in order to make sense. The significant difference in Arabic is that each ayah can also stand on its own, separately, as complete and meaningful in itself. The Qur’anic text indicates that the Lord created — that is, He created all things, known and unknown, tangible and intangible, visible and invisible.

This sense is conveyed in ayah 1. The vision of the power of creation is then narrowed, in ayah 2, to one specific item, where we are told what He created — indeed, He created mankind. In the Arabic, it is clear that what we have here is a movement in focus between creation in general, and creation in particular. The translated text, without the repetition, reads: Read in the name of your Lord who created man of a blood-clot. This makes the ayat lose the important dimension of generality. It loses, too, the dimension of specificity.

Furthermore, the Qur’anic text clearly indicates parallel rhetorical movements -between generality and particularity on the one hand, and between basic and complex on the other. But, these rhetorical movements have metaphysical implications. As has been shown above, the text your Lord who created shows the power of the Lord in His creation of all things. The text Created man is a movement to the particular, showing the power of the Lord in His creation of specific things. At the same time, we must be aware that humankind — one of a host of Allah’s creations — is itself a composite of complex organisms, mechanisms and systems.

The uniqueness of humankind (its generality) rests not only in being one of many, but, at the same time, the quintessence of creation (its specificity). Similarly, reference to the blood-clot indicates the basic-to-complex shift. Blood is a basic component in the functioning of the human organism, but is also a complex component in itself. The blood-clot referred to is merely a speck on the lining of the ?? ??? womb, represented by the word ??????? , which, apart from meaning blood-clot also carries the meaning of ‘leech-like’, ‘hanging’ and/or ‘clinging’ (c. f. Ibrahim [24, p. 6] and Al-Rehaili [25, p. 1]). Yet, in spite of being so basic a component, and so basic a stage of development, it still comprises all the elements of the complex human embryo. The dynamic between the poles of general-to-specific and the complex-to-basic, is reinforced in the Arabic text by the repetition, that is, the repetition of the word created ? ???? ???????. The repetition acts as a catalyst whereby the two movements are activated. The Arabic reader, reading the original, is immediately aware of the synonymy. The nonArabic speaker, reading a translation where the repetition has been left out, is not.

Word Repetition in the Qur’an – Translating Form or Meaning? ?? Therefore, the string of complexities in meaning having occurred with the use of a repeated word that ties all the involved strings together is lost. Also, the word created ? ???? ??????? ends (in the Arabic) with a syllable that rhymes with the last word in ayah 2. As a result, a rhythmic effect is created; it possesses a poetic beat at short intervals emerging from a powerful, intense and meaning-laded pattern. ? ???? This shows clearly the importance of repeating the word ??????? ith regard to meaning and rhythm. The translator might not be able to achieve such an effect in the translation because of the target language rules of grammar and the difference in assonance — the sound gap — between the source language and the target language. The wording of the Qur’an is deliberate and every word serves a purpose. Therefore, it is justifiable to say that if a word is repeated in the original it should, if possible, be repeated in the translation, unless of course the context dictates a different rendering for the repeated word.

Unlike other texts (be they sacred or not), when it comes to translating the Holy Qur’an, every word must be catered for. The translator has to account for each and every word in the original text, in addition to considering their meaning in context. Example two Another example, of the literally hundreds to choose from, that can be cited is in Surah Yusuf, which relates the story of Prophet Joseph, may peace be upon him, who says: ? ?? ??? ?????? ????? ?????? ??? ???????????? ??????????? ????? ???? ???? ??? ?????? ?????? ?????????? ? ? ???? ? ? ? ??? ? ? ? ??? ? ???? ? ? ? ? ?? ??? [I saw eleven planets and the sun and the moon: I saw them prostrating themselves to me](7) (Qur’an 12:4) (7) Many translations, such as most of the ones used in this work render ??????????? as ‘star’ not ‘planet’ (see ???? Pickthall [7]); perhaps the translators have been influenced by Genesis 37:9 where Prophet Joseph told his brothers and father about his dream: “… the sun and the moon and the eleven stars made obeisance to me”. However, in the Arabic translation of the Bible, the verse refers to the word ‘? ’???????? which is the same as in ???? the Qur’an.

One wonders where the translator of this Biblical verse into English, assuming the correctness of the Arabic, got the word ‘star’ from? Genesis 37:9 in Arabic reads: .«????????? ???? ????? ??? ?????? ??? ??????????? ??? ?? ?????? ????? ????? ????? ?????? : »???? ? ??? ? ? ??? ? ??? ? ? ? ? ? ???? ? ??? ? ? ??? ? ? ??? ???? ???? c. f. [26]. On the other hand, Al-Nuwayri [27, pp. 38-9 & pp. 61-70] talks about and quotes lines of Arabic poetry where the word kawkab ‘????? ’ is used to refer to both planets and stars. The Qur’an uses the word kawkab ?? to refer to a shining body as in Q6:76, Q24:35.

See also, the plural form kawakib in Q37:6 and Q82:2. ?? Ahmed Abdel-Fattah M. Ali The verb ‘? ( ’???? saw) is repeated twice in the Arabic as well as in the translation, although the translation could have done without such repetition. It would have still made perfect sense if the translation had been: I saw eleven planets, the sun and the moon prostrating themselves to me. (8) We have already said that: the wording of the Qur’an is deliberate; every word serves a purpose; and deformation of the text’s original meaning can occur if the repetition in not adequately catered for in the translation.

The above should not be interpreted as a defence of literal translation (see the discussion on Nabokov above) for all kinds of text. Still, it cannot be denied that literal translation can sometimes be a most effective form of translation, therefore its value for certain texts — the Qur’an in particular — should not be devalued. However, if adopting such a method results in inaccuracy, or deviation from the original sense and intent of the source language text, it should be abandoned. Baker [28, p. ] puts it like this: “[…] text is a meaning unit, not a form unit, but meaning is realized through form and without understanding the meanings of individual forms one cannot interpret the meaning of the text as a whole. Translating words and phrases out of context is certainly a futile exercise, but it is equally unhelpful to expect a student to appreciate translation decisions made at the level of text without a reasonable understanding of how the lower levels, the individual words, phrases, and grammatical structures, control and shape the overall meaning of the text. ”

After quoting and analyzing many Arabic texts, Johnstone [29, p. 177] concludes: “An arguer presents truths by making them present in discourse: by repeating them, paraphrasing them, doubling them, calling attention to them with external particles. [… ] Argumentation by presentation has its roots in the history of Arab society [… ] Arabic argumentation is structured by the notion that it is the presentation of an idea — the linguistic forms and the very words that are used to describe it — that is persuasive, not the logical structure of proof which Westerners see behind the words. ”

The present author challenges Johnstone’s assertion that Arabic resorts to linguistic forms rather than logical structure of proof in the science of persuasion. Such an assertion ignores the fact that it is impossible to prove the truth of anything by merely presenting it as a rhetorical structure like repetition, paraphrase and so forth. Linguistic features of this kind are merely elements of style and discourse, not elements of deductive or inductive argument. Linguistic devices for the purposes of persuasion are (8) It is clear that the connective ‘?? ???????? ? ’??? waw (? )?? is also repeated which is one of the features of ? ?? ???? ? Arabic. For details about the uses and functions of the waw, see Holes [13, pp. 217-20]. Word Repetition in the Qur’an – Translating Form or Meaning? ?? used in every language (which, essentially, is what the art of rhetoric is all about). Rhetoric, however, can never substitute for proof — neither in English nor Arabic! What Johnstone’s argument does do, however, is to shed light on the importance of repetition in Arabic and that, as a feature, it is deeply rooted in the language itself. The example in surah Yusuf cited above provides a relevant dimension to this argument.

It is understood that Prophet Joseph (peace be upon him), saw what he believed was real in a dream although he did not say this himself. This is understood from his ? ? ???? father’s answer not to tell his brothers about his dream ??????????? (your dream) (Q12:5). The repetition of ?? ?????? (I saw) indicates that there was not the least doubt in the ???????? dreamer’s mind that what he saw was real; it was at least a bit more than just a normal dream. He, of course, could not prove that he saw what he claimed, owing to the very nature of dreams. Therefore, he resorted to that feature in the language that gave his ??????? argument the confirmation it needed — and that was repeating the key word ?? ?????? (I saw). In this ayah, the reason Prophet Joseph repeated the verb was not to persuade his listeners, but to emphasize that, what he saw, was true. This example shows recourse to a feature of the language when concrete proof cannot be provided. The proof of the veracity of what Prophet Joseph ‘saw’ lay, not in his linguistic presentation of simply saying it again and again (as claimed by Johnstone [29, p. 155]), but in the physical coming true of his claim – his dream – near the end of the narrative.

There is no doubt in the mind of the Arabic-speaking reader of the Qur’an that the repetitive nature of Prophet Joseph’s language is verbally precursive to, and predictive of, an actual event fated to occur by the virtue of God’s divine will. This is not, as Johnstone [29] would have us believe, mere linguistic form in order to persuade or convince, devoid of logical proof. The Prophet’s convictions, emphasized by repetition, serve as testimony to his faith, and to his submission (Islam) to his God. His visions cited by repeated words, confirm his prophethood.

The repetition here is no mere rhetorical device — it serves, instead, to confirm the Divine Hand behind the Prophet’s visions and what subsequently occurred. The rational argumentation for the actuality and the veracity of the events is implicit, rather than explicit — and is vested in the repetition. Translating this implicit rational argumentation is not easy. Of course, in cases where explicit rational argumentation (“logical proof”) is needed, we find that repetition becomes a means that communicates the truth and supports the proof. Ample examples can be found in Surah al-Naml. ??? ??? ?)?? ???? ????? ???? ??? ????? ??? ??? ?????? ?????????? ????????? ???? ???????? ???? ??? ???????? ? ???? ? ? ? ???? ? ? ??? ? ? ? ? ???? ? ? ? ? ? ? ? ? ? ??? ? ? ?? ?? ?? ???? ???? ?????????? ??? ??? ???????????? ??? ???????????????????? ??????? ???????? ?????? ???? ?? ????????? ?????????????? ? ????? ?? ? ? ? ? ? ? ? ? ? ? ???? ? ? ? ? ? ??? ? ? ? ? ? ? ????????????? ???? ??????????????? ?)?? ( ???? ??? ???? ???? ??? ?? ????? ?? ?????? ?? ????????? ????????????? ? ???? ? ? ??? ? ? ? ???? ? ? ?? ??? ? ? ? ? ??? ? ? ??? ? ??? ? ? ? ? ? ? ?? ?? ?? Ahmed Abdel-Fattah M. Ali ???? ??? ??? ??????? ?? ?????? ? ????????????????? ???????????? ????????? ???? ???????? ?????? ???? ??????????????????? ?? ? ? ???? ? ???? ?? ? ? ???? ? ? ???? ? ? ? ? ? ???? ? ????? ?? ?????? ???? ?????? ??????? ??? ? ?????????????? ??????? ????? ???? ?????? ????? ??? ?)?? ( ?????? ?????? ? ? ? ? ? ??? ? ? ? ??? ? ?? ??? ? ? ? ? ??? ? ??? ? ? ? ? ? ??? ?? ? ???? ????????? ?????????? ???????? ? ?????? ???? ?????????????? ?????? ??????? ????????? ????????? ??? ?)?? ( ?????? ??? ??? ??????? ???????? ??? ? ? ? ? ???? ? ? ??? ? ? ? ??? ? ? ? ???? ? ??? ? ? ? ? ? ????? ??? ???? ?????????? ? ???? ?????? ???????? ??? ??? ?)?? ( ?????? ??? ????? ???? ???????? ??? ?????? ?? ?????????? ????? ? ? ? ? ? ? ??? ? ??? ???? ? ? ? ???? ?? ??? ? ??? ?? ??? ? ? ? ? ? ? ? ? ? (?? )?????????? ??????? ??? ???????????????? ??????????????? ?????? ?? ???? ?? ??????? ??????????? ?? ?????? ? ?? ? ? ? ??? ??? ? ? ? ??? ? ??? ? ? ? ? ??? ? ? ? ? ? ? ? ???? ? ? (?? ) ??? ??????????? ??? ?? ????? ????? ????? ?? ???? ??? ????? ???? ?? ????? ? ???? ??? ? ???? ?? ??? ?? ?? ? ?? ??? ? ? ???? ? ? ? ??? ?? ? ? ??? ? ? ??? ?? ??? ? ??? ? ????? ? ?? ?? [Say: Praise be to Allah, and Peace on His servants whom He has chosen (for His Message). (Who) is better?

Allah or the false gods they associate (with Him)? (59) Or, who has created the heavens and the earth, and who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty and delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah? Nay, they are a people who swerve from justice. (60) Or, who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable, and made a separating bar between the two bodies of flowing water? (Can there be another) god besides Allah? Nay, most of them know not. 61) Or, who listens to the (soul) distressed when it calls on Him, and who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed! (62) Or, who guides you through the depths of darkness on land and sea, and who sends the winds as heralds of glad tidings, going before His mercy? (Can there be another) god besides Allah? High is Allah above what they associate with Him! (63) Or, who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah?

Say, “Bring forth your evidence, if ye are telling the truth! ” (64) Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment). (65)] (Q27:59-65) Word Repetition in the Qur’an – Translating Form or Meaning? ?? Generally speaking, one of the functions of repetition in Arabic is to give force to the point made, and to add emphasis to the argument; in most cases, the repeated words are not redundant nor do they affect the style in a way that makes it gauche or clumsy. Consider, for example, the different ranslations for Surah al-Rahman where the word almizan ?????? ????? ????? (balance) is repeated three times. (9) The English translations, do, to the ??? ?? English ear, have a tiresome, repetitive quality which is absent in the Arabic: ??????? ?????? ???????? ??? ??????? )? ( ????????????? ???????? ?????????? ??? ?)? ( ???????????? ???? ????????? ????????????????? ? ? ? ? ???? ? ??? ? ???? ? ? ? ? ? ???? ? ? ? (? ) ????? ???? ??? ???? ????? ? ?? ?? ? ??? ??? (Q55:7-9) From Khan & Helali [30] 7. And the heaven He has raised high, and He has set up the balance. 8. In order that you may not transgress (due) balance. 9.

And observe the weight with equity and do not make the balance deficient. From Ali [3] 7. And the firmament has He raised high, and He has set up the balance (of justice). 8. In order that ye may not transgress (due) balance. 9. So establish weight with justice and fall not short in the balance. We can see from such examples that the original (source) language text does have a clear impact on the translation. This impact, especially when dealing with religious and sacred texts, is inescapable. It shows further how important the form is; what considerable influence form exercises on translated text; and what effect form has when translated. ??????? ??????????????????? ????? ??? is repeated 31 times, Q30:20-25 ? ? ? ???? ? ? ???? ???? ? ? ??? ? ? ? ?????? where ?? ????????? ???? is repeated six times in six successive ayat. See also Q54: 15, 17, 22, 32, 40 and 5 ? ????? ?? ?????????? , Q69:1-3 ???? ?????????? , Q74:19-20 ???? ???????? ??????? , Q75:34-3 ???????? ??? ???????? , Q76:15-16 ???? ? ? ???? ?? ? ??? ?? ? ?? ? ? ???? ? ?????????????????? , Q82:17-18 ??????? ? ???? ????? ??????? ????? ?????????? , Q95:5-6 ??????????? ??? ? ?? ???????? , Q101:1-3 ?????????? ??? , Q102:3??? ?? ??? ? ? ? ???? ? ? ? ??? ???? ??? ??? ??? ? ?? ??? ????? , Q109, etc. ??? ??? ? ? ? ? ??? (9) Other examples are also found in Q55 where ?? Ahmed Abdel-Fattah M. Ali Conclusion The most difficult problem to resolve in translating Holy Writ is, certainly for Muslims, a moral one. This paper has focused on the debate of whether or not to translate repeated words which appear in the Arabic Qur’an into the target language. It has been shown that if translators choose to deliberately ignore the repeated words, they have actually failed to cater for all the words — and, thereby, all the meanings — in the original.

It is of secondary importance whether the translator may be justified or not for not translating repeated (or unrepeated) words as long as the meaning is not affected. This is because every word in the Qur’an (repeated as well as unrepeated) serves a purpose; and if translators fail to see this, it is not for them to decide that the reader, too, will not see what they have failed to translate. (10) This brings one to the opinion that what the translator of the Qur’an should do is opt for the straight translation. This does not preclude the fact that translators might labor in vain.

They might be genuinely sincere in preserving the stylistic features of the original text, hoping always to maintain, as best they can, the stylistic beauty of the repetition they find there. Yet, there is always the possibility that those very labors might be doomed to failure owing to the differences between the source and target language systems of meaning-making and functioning. (11) (10) (11) This is explained clearly in the Arabic saying “? ????? ??? ?? ?????? ?????? ??? ? ?????? ??? ?. ”?? ? ??? ? ? ???? ? ??? ? ? ? ??? ???? ???? The following examples are meant to shed some more light on this point.

According to Nasif [14, p. 22], ???????? Si:bawayh says: “The Arabs say: ‘? ????? ??????????? ?????? ????? ’???? and ‘????????? ???????? ?????? ? . ’???? The former is used when ? ?? ??? ? ???? ? ? ? ? ??? ? ? something good happens and as a result one praises Allah, while the latter is used when one expresses how he is”. In his own words: .”???????????? ??????? ??????? ??????????? ?? ????????????? ??????????? ?????? ??? ????? ?????? ????? ??? ??? ??? ??? ???? ?”??? ???? ? ???? ?? ? ? ? ??? ? ? ? ? ???? ? ???? ? ???? ? ??? ? ?? By way of example, Dickins [31] also suggests comparing ‘????? ??? ??? ? ’? ?? ??? with ‘ ???? ?? ? ?? ???? ? ???? ? ??? ?? ??? ?? ??? ???? ???? ?????? .’????? He says: “Clearly, these two are distinct in Arabic, and in some contexts it might be possible in ? ? English to translate ‘? ???? ?? ???? ? ’? ? ? ?? ???? as ‘This man is indeed great’. In many contexts, however, ?? ??? ?? ? ??? ???? ???? both ‘? ???? ??? ??? ? ’? ?? ??? and ‘? ???? ?? ???? ? ’? ? ? ?? ???? would have to be translated as ‘This man is great’ ?? ??? ? ??? ?? ??? ?? ??? ?? ? ??? ???? ???? (etc. ); the very real difference between the two sentences simply cannot be relayed in English”. Word Repetition in the Qur’an – Translating Form or Meaning? ? Several sincere attempts have been made in the past to minimize the effect of these differences, which result in unnatural sounding translations of the Qur’an. However, the result is always at the expense of something else. Arberry [8, p. x], for example, compares the Qur’anic translations prior to his own, saying: “In making the present attempt to improve on the performance of many of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms hich — apart from the message itself — constitute the Koran’s undeniable claim to rank amongst the greatest literary masterpieces of mankind. [… ] This very characteristic feature [… ] has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original. [… ] I have striven to devise rhythmic patterns and sequence-groupings in correspondence with what the Arabic presents, paragraphing the grouped sequences as they seem to form original units of revelation. As is clear from his comments above (as well as in many other places in the introduction to his translation of the Qur’an), much has been lost in previous translations and even his own attempt is but a faint echo of the “sublime rhetoric of the Arabic Koran”. The question of what to do about translating repetition becomes consequent on recognizing the limitations of translating (or not translating) repetition in the Qur’an. Gaining a better understanding of the Arabic language definitely diminishes such misperceptions of incoherence.

Since Arabic is spoken by approximately one billion people, Muslims can hope for a greater awareness of Arabic as a religious, cultural and social force on the planet on the part of non-Arabic and/or non-Muslim countries. Where Arabic recognized as the world language it is, the study thereof could conceivably be introduced throughout the various tiers of education in the rest of the world, and through that, attune non-Arabic speakers throughout the world to the differences and uniqueness inherent in the language.

This would aid readers of the Qur’an – believers or otherwise to make the necessary mindshift from the rhetoric and discourse of their mother tongue to the translated text. In his “The Qur’an: A New Interpretation’, Colin Turner says: “When one considers the complexities involved in translating a work such as the Quran, one often wonders whether it might not be easier for the whole English-speaking world to learn Arabic in order to read the Quran than for one translator to bring the Quran to the whole of the English-speaking world.

As far-fetched as this option might sound, it is the one favoured by most Muslim scholars, whose opinion it is that the Quran is only the Quran if it is in Arabic and that however much it is translated, and into however many languages, the product which emerges on the other side can never be anything more than one man’s humble – and, it goes without saying, fallible – interpretation”. (Turner & Bahbudi [32, p. xiii]) In the meantime, until Arabic becomes more widely studied, the answer to the conundrum of how to translate repetition extant in the Qur’an must be a simple one.

The translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original. In this way, the translator ?? Ahmed Abdel-Fattah M. Ali minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. References 1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] Hyde Park Christian Fellowship. Downloaded 5th June, 2002 from the Internet at: http://debate. org. uk Ghoneim, M. Some Answers to the Claimed Grammatical Errors in the Holy Quran. Downloaded 5th June, 2002 from the Internet at: http://www. angelfire. com/mo/Alborhaan/Gram. html Ali, Abdullah Yusuf. The Meaning of the Holy Qur’an: Revised Translation And Commentary. Maryland: Amana Corporation, 1992. Cook, M. The Koran. Oxford UK: Oxford University Press, 2000. Al-Laithy, Ahmed Abdle-Fattah. What Everyone Should Know about the Qur’an.

Abha, Saudi Arabia: Sarawat Printing House, 2002. Ali, Ahmed Abdel-Fattah Muhammad. Measuring and Weighing Terms in the Qur’an: Their Meaning with Reference to Six English Translations. PhD Thesis (unpublished), Durham University, 1998. Pickthall, Mohammad Marmaduke. The Meaning of the Glorious Koran. New York: New American Liberary, n. d. Arberry, Arthur J. The Koran Interpreted. Oxford: Oxford University Press, 1991. Asad, Muhammad. The Message of the Quran. PA: Noblebook, 1980. Leighton, Lauren G. Two Worlds, One Art: Literary Translation in Russia and America.

Dekalb: Northern Illinois University Press, 1991. Connor, U. Contrastive Rhetoric: Cross-cultural Aspects of Second-language Writing. Cambridge, UK: Cambridge University Press, 1997. Al-Jubouri, Adnan J. R. “The Role of Repetition in Arabic Argumentative Discourse”. In: J. Swales and H. Mustafa (Eds. ), English for Specific Purposes in the Arab World. Language Studies, Aston University, 1984. Holes, Clive. Modern Arabic: Structures, Functions and Varieties. London & New York: Longman, 1995. ????????????????????? K????????????????????? K???????????????????? K????????????????????? ???????????????? ??????????????????????????????? K???????????????????????????????????????????? K?????????????????????????? Koch, B. J. Repetition in Cohesion and Persuasion in Arabic. PhD Thesis, 1981. K???????????????????????????????? K????????????????????????????????? K??????????? K??????????????????????????? [16] [17] [18] [19] [20] K????? Tytler, Alexander Fraser. Essay on the Principles of Translation. London: J. M. Dent and Sons Ltd. , 1907. Al-Mulla, S. A. The Question of the Translatability of the Qur’an with Particular Reference to Some English Versions. PhD Thesis, University of Glasgow, 1989. ???????????? K??????????????????? W??????????? K????????????????????????????????????????????? ? K???????????????????????????????????????????????????? K???????????????????????????????????? Word Repetition in the Qur’an – Translating Form or Meaning? [21] ?? ??????????????????????? K?????????????????????? K??????????????????????? K?????????????????????????????????????????? ? ? ? ? ?K??????????????????????????????? [22] ??????????????? K????????????????????????????????? K??????????????? K??????????????????????????????????? ?K???????????????????? KE?????????????????????????? F?

K????????????????????? K??????????????? K????????? ???????????????????????????????????????? K????????????????????????????????? K?????????? [23] [24] [25] [26] [27] Newmark, Peter. A Textbook of Translation. Exeter: Prentice Hall International, Ltd. , 1988. Ibrahim, I. A. A Brief Illustrated Guide to Understanding Islam. 2nd ed. , 3rd printing, Houston, Texas, USA: Darussalam Publishers & Distributers, 1997. Al-Rehaili, Abdullah M. This Is the Truth: Newly Discovered Scientific Facts Revealed in the Qur’an & Authentic Hadeeth. 2nd ed. , Makkah, Saudi Arabia: Al-Haramain Islamic Foundation, 1998.

Baytallah. http://www. baytallah. com/bible/genesis31-40. htm. Downloaded 6th June, 2002 from the Internet at: http://www. baytallah. com ??????? ?????? K??? ???????? K??????? ????? ?? ???????? ?????? K????????? ???? ??? ???? ???????? ????? ???????????? [28] [29] [30] [31] [32] Baker, Mona. In Other Words: A Coursebook on Translation. London: Routledge, 1992. Johnstone, Barbara. Repetition in Arabic Discourse, Paradigms, Syntagms, and the Ecology of Language. Amsterdam/Philadelphia: John Benjamins Publishing Company, 1991. Khan, Muhammad Muhsin and Al-Helali, Muhammad Taqi-ud-din.

Interpretation of the Meanings of the Noble Qur’an in the English Language: A Summarized Version of Al-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari: Summarized in One Volume. Riyadh: Dar-us-Salam, 1994. Dickins, James. (personal communication), Center for Middle Eastern and Islamic Studies, Durham University, April 1998. Turner, Colin (translator) and Bahbudi, Muhammad Baqir. The Quran: A New Interpretation. 1st ed. , Surrey: Curzon Press, 1997. ? ? K?????????????????????????????????????? ?? Ahmed Abdel-Fattah M. Ali ???????? ?????? ? ?????? – ???? ???? ?? ??????? ?????? ????? ??????? ??? ????? ????????? ???? ????? ???????? ??? ?????? ??????? ???????????????? ???? ????? ?? E?????? L?? L????????????????????????? L?? L?????????????? F ???? ??? ?????? ??? ??? ??????? ?????????????????????????????????? K???????????????????????????????????????????????????????????? ??????????????????????????????????????????????????????????????????????????????????? K???????????? ????????????????????????????????????????????????????????????????????????????????????????????????????????? ? ? K????????????????????????????????????????????????????????????????????????????????????????????? ? ???????????????????????????????????????????????????????????????????????????????????

[pic] ISLAMIC BANKING: IS IT REALLY “ISLAMIC”? By: Omar Mustafa Ansari & Faizan Ahmed Memon Is it really Islamic? …. In this era of development and growth in Islamic finance and banking, this is a question being raised at every forum by various quarters. All those who raise this question, are undoubtedly well-wishers of Islam, Islamic economic system and Muslim Ummah. Accordingly, while we celebrate the achievements of Islamic banking on one hand, we should not be ignoring the issues and objections being raised by such quarters in order to ensure that we lay the foundations of this industry on strong, straight and acceptable-to-all footings.

Objectives Of Islamic Banking Before discussing various objections raised on the present day Islamic banking, we should first try to understand the objectives of Islamic banking, which are as follows: 1. To provide Shariah compliant and prudent banking opportunities; hence providing an opportunity to Muslims to do their banking transactions – a Halal way: In other words, this is just an effort to avoid Riba and other prohibited elements from commercial and banking transactions, in order to ensure that we do “Nothing-Haram”; and 2. Achieving the goals and objectives of an Islamic economic system.

We all can agree that, given the circumstances, the Islamic banking industry is making all efforts to ensure the first objective, while the second objective, although no-less important, is not the prime objective of current-day Islamic banking. History Of Islamic Banking Modern banking system was introduced in Muslim countries at a time when they were politically and economically slave to the western world. The main banks of the western world established their branches and subsidiaries in the Muslim countries and territories to fulfill requirements of foreign business.

The Muslim community generally avoided the foreign banks for religious reasons but with the passage of time, it became more and more difficult to engage in trade and other activities without making use of commercial banks. Even then, a large number of Muslims, confined their involvement to transaction activities such as current account or hundred percent cash margin letter of credits. Borrowings from commercial banks or placement the access funds and saving accounts were strictly avoided by practicing Muslims in order to keep away from dealing in interest which is prohibited by Islam.

With the passage of time, however, due to increase in cross-border transactions and other socio-economic forces demanding more involvement in national economic and financial activities, avoiding the interaction with the banks became impossible. Local banks were established in Muslim countries (including the names like Muslim Commercial Bank) on the same lines as the interest-based foreign banks and they began to expand within the country bringing the banking system to more and more people. Governments, businesses and individuals began to transact business with the banks, with or without liking it.

This state of affairs drew the attention and concern of Muslim intellectuals which gave emergence to the contemporary Islamic banking. By the midst of the last century, many Muslim countries started their efforts to adopt the Islamic economic and banking systems. Many scholars, economist and experienced bankers came with different solutions to initiate the Islamic banking. Those experiences paved the route for modern Islamic banking. Nowadays Islamic financial institutions (IFIs) are spread all over the world including European countries and the United States.

In particular these have their significant presence in Pakistan, Saudi Arabia, Bahrain, United Arab Emirates, other GCC countries, Malaysia, Sudan and Iran. Who Raise The Questions? Islamic banking is a weak industry…. In respect of resources, in respect of knowledge-bases, in respect of trained-knowledgeable-sincere human resources, in respect of availability of commercial options, in respect of state support, as well as, society support, in respect of sincerity of stake-holders and WHAT NOT.

With such adverse footings, unfortunately, it really has certain weaknesses which are not only targeted by the enemies, but, are more severally and forcefully attacked by the FRIENDS. As a consequence, the Islamic banking and finance is facing disagreements from various quarters including certain “revolutionary” Islamic movements, certain “rigid” and “hard-core” religious scholars, and “idealistic” and “utopian” Islamic economists (without any disrespect to them all). Can Banking Ever Be Really Islamic?

The first question is raised mostly by those who either do not have any knowledge about banking, or those who have the courage to evaluate the banking systems from its evolution to its objectives. They feel that the banking per-se is against the very basic concepts of Islam. They feel that just like the fact that there can not be any “Halal pork” or “Islamic prostitution”, there can be no “Halal banking”. This viewpoint is supported by the fact that, particularly in Pakistan, we have already faced a complete disaster in the name of interest-free banking and so-called IFIs particularly including Modarabas.

The argument, as to whether Islamic banking is really Islamic, has two different facets. The first one is that whatever is being performed in the name of Islamic banking is apparently quite similar to the operations of a conventional financial institution hence creates doubts in people’s mind, as to on what grounds we can call it Islamic? So they feel that it is merely a change in name and documents and in fact, it is nothing different from conventional banking. The second facet of this question is more important nd deals with the socio-economic factors associated with the overall Islamic financial system. Due to significance of these objections, we will discuss these two issues before looking for other arguments. Merely A Change In Name And Documents The most common and most discussed argument against contemporary Islamic banking is that there is “NO DIFFERENCE AT ALL” between the conventional banking and Islamic banking and this is merely a change of name and documents.

The second argument, which is in-fact a derivative of the first argument, is that even in Islamic banking, the most common products being used e. g. Murabaha, Musawwama, Salam, Istisna, diminishing Musharaka and Ijara Muntahia Bittamleek are on fixed return basis. Even the Musharaka and Modaraba based products are engineered in a way that the profits are “virtually-fixed”. One should realize the fact that unless we can distinguish an Islamic bank from a conventional bank, it would be difficult for any of us to rely on the same.

Particularly, it is observed that they try to make sure that their product is similar to the conventional products in all respects, even if for that purpose they have to incorporate a few provisions in these products which are not considered to be good or a few of them are considered Makrooh. In addition, their endeavors are focused towards minimization of their risk through every possible option and accordingly, the essence of Islamic finance which is based on risk taking is killed. We can note that most IFIs market their products on the models very much similar to those used by the conventional banks.

As an example, an Ijara Muntahia Bittamleek transaction introduced by an IFI might be very similar to a finance lease transaction offered by a conventional leasing company, except for a difference of Takaful / insurance cost which in Islamic mode is to be borne by the lessee and accordingly, the same is built-in the rentals. The basic reason behind this similarity is to ensure three objectives. The first one, which is more important one, is to provide an “even playing ground” to the IFIs in order to ensure their survival in the overall banking system.

The second one, is that even by IFIs, it has to be ensured that their shareholders and depositors get some return and preferably a return equivalent to those of conventional banks. And the third reason is to avoid arbitrage amongst Islamic and conventional financial systems which may be exploited by a few big-guns to get the benefit of the pricing difference between the two parallel financial systems. For such reason, time value of money concept is used for performance measurement and pricing of financial products.

Most importantly, it should be kept in mind that in some areas Haram and Halal have a very small difference. For an example, only saying the name of Allah Almighty on an animal at the time of slaughter makes it Halal and permissible while by not saying that name we make it Haram or by just a few words of acceptance in Nikah, in presence of a few persons, a man and woman become Halal for each other. Similarly, if a transaction can be engineered in a way that the same becomes Shariah compliant, then we should not conclude that the same is Haram only due to its resemblance with the interest based financing.

It is also pertinent to note that since the Islamic financial services sector is in its infancy phase, as compared to the conventional banking, we unfortunately have to follow the conventional system in the pattern of financial products and are still not in a position to invent absolutely new financial services. During the last few centuries, the conventional banking system has well read the human needs and psychology and has invented a considerable number of financial products and accordingly, it is not simple to just invent a new financial tool just for the purpose of inventing one.

For example, if they have running finance and overdraft as a financing tool, we have invented an alternate to the same in form of Istijrar with Murabaha or Musharaka based running finance model. Similarly, if they use finance leases as a financing tool, we have converted the same in a Shariah compliant form in form of Ijara Muntahia Bittamleek or in form of Diminishing Musharaka. These are only two examples, but the tally is practically very high and for each interest based financial product except for those explicitly Haram, more than one alternates have been engineered.

The objective of this discussion was just to emphasize that merely an amortization schedule similar to the one offered by a conventional bank, is not a basis for declaring a Halal product to be Haram. If just a pricing model or just the similarity of a cash-flow model makes the transaction Haram, what you will say regarding a conventional loan offered at a price much higher or much lower than the market prevailing rates for which the pricing model and the cash-flow model are not similar to those generally applied in the industry.

Does anybody think that such dissimilarity will make it Halal? Accordingly, from Shariah principles it is rightly concluded that it is the substance of a transaction what makes it Halal or Haram and not a pricing model used to price the transaction or the cash-flow model used for the payments and repayments in monetary terms. Socio-Economic Effects Of Islamic Banking And Finance Second most significant argument from such group, predominantly by certain Islamic economists and certain Islamic revolutionary movements, is about the socio-economic factors of Islamic banking.

They feel that since Islamic banking is also based on profit motive and in present form, it generally works on “virtually-fixed” return basis; hence the same cannot attribute anything-positive towards the socio-economic changes that Islam desires. This is a crucial question and, we believe that, every conscious Muslim will concur with the concerns of those who raise the same, although the conclusions derived by different people might vary. Nobody can argue that virtually-fixed return based banking, although being Shariah compliant, is not what has been desired by Islam as a complete way of living.

In addition, the current-day Islamic banking is emphasizing more on consumer finance as compared to financing to SME sector, agricultural sector, and more importantly, on the micro-finance; hence, it is not contributing enough towards the “just and equitable monetary system” that Islam needs. Having due regard for these arguments, may we remind you that that the Islamic economic system is not something that can work in isolation of the geo-political and legislative system, as well as, and more importantly the society’s behavior towards the injunctions of Islamic Shariah in personal and collective matters.

Accordingly, one can easily imagine that in an economy whereby most of the businessmen are not honest in fairly presenting the financial statements of their businesses, how difficult it is to introduce a profit and loss sharing based financial solution. Similarly, in most of the cases payment of Zakat and Sadaqat depends on the individual and particularly, in view of the gigantic volume of the black economy in the country, what can be expected even if a good system for Zakat and Ushr is introduced?

It needs to be emphasized that only the change in banking system is not a solution to the overall revolution of economic system unless other facets of Islamic economic system, as well as, Islamic social system are not implemented simultaneously. Accordingly, the complete transition of economy to an Islamic economic system can be performed, when and only when, the overall consensus of the society is developed towards practical application of Shariah in all the facets of human life, particularly including the governmental, political and legislative structures.

Despite such an unsatisfactory and rather discouraging attitude of the society towards application of Islamic Shariah, it should be noted that such a situation do not relieve a Muslim from the applicability of Shariah principles, but rather increases his responsibilities in the way that it becomes his duty not only to try to abide by all applicable Shariah requirements in his personal capacity but also to put his endeavors towards improvement in such system. Consequently, in case the Islamic banking, in your opinion, is not contributing enough towards betterment of society, you cannot blame the same alone.

The responsibilities of the Muslim Ummah as a whole (or of the State) can not be expected to be borne by a single sector only, which, at this point of time is in its infancy stages. Is It Heela Banking? This is a general discussion at various forums that contemporary Islamic banking is based on Heelas. From Shariah perspective, a Heela is an option utilized to disobey the divine guidance through engineering the circumstances and playing with the facts and intentions.

Having an insight into the industry, one can not disagree with this argument to certain extent, as it has been observed in a number of cases that in-fact, certain transactions are practically applied on this basis. Having said that; this argument should, however, not be used to blame the entire industry. We should acknowledge that the foundations of the industry have been built using the pillars which are directly derived from the Holy Quran, Sunnah and Fiqh. It is worth-noting that mostly, a Heela is applied in the “execution of a transaction” rather than “designing of a transaction”.

In other words, we can safely conclude that application of Heelas in Islamic banking is not a weakness in the theories of Islamic banking, but actually is a matter of misuse / misinterpretation of basic Shariah guidance in respect of various Shariah compliant financial transactions. Accordingly, it needs to be emphasized that in order to support the growth of Islamic banking and finance on right footings, we need to strengthen the Shariah compliance mechanism for the industry. In addition, in the longer run, we need to eliminate the Islamic financial products which have the potential of misuse.

Use Of Interest-Rate As Benchmark; Is It Halal? Critics, including scholars, as well as, economists, strongly condemn that most of IFIs while providing financing by way of any of the “Halal” transactions, determine their profit rate on the basis of the current interest-rate benchmarks prevailing in the conventional money market. Scholars are of the view that by applying these benchmarks, the Islamic banking industry makes their transactions “similar” to interest-based transactions and as a consequence, these transactions become doubtful from Shariah point-of-view. Economists feel further issues and that and are of he view that this thing makes these financial institutions a part of the prevailing capitalistic economic systems, hence this sort of transactions are absolutely not desirable by Islam. Here it would be worthwhile to have a look on the arguments by the Islamic banking for better understanding of the pricing issue. They generally give examples like; suppose you enter into a supermarket in UK and see that the pork, the beef and the Halal beef are all being sold for GBP 2 per kg. Do you think that this similarity of price or the fact that these products are being sold under the same roof renders the Halal beef as Haram?

Or for example; in the same superstore you note that they are using the same balance for weighing these three types of meat. Do you think that using the same balance will render the Halal beef, as Haram? If not, then we should better understand the principle that it is the substance and legal form of the transaction that makes it Halal or Haram and not its pricing, rate or the cash-flow model or the institution, or even the environment that offers such transaction. This issue, however, needs to be addressed by the government, as well as, the market players.

A strong Islamic inter-bank market will InshaAllah provide us opportunities to develop our own benchmarks for Islamic banking operations. Dealing of Islamic Banks with Conventional Banks Another strong argument against Islamic banking is against dealing with conventional banks. These dealings are of two types i. e. sharing of services and commercial transactions. As far as services are concerned, where the Islamic Banks are facilitating the foreign businesses of their customer or helping out their customers to transfer the money from safe channels.

For these services, the remuneration or expense of Islamic banks is service charges which are allowed by Shariah jurists, although they recommend that such interaction should be avoided wherever IFIs are available. The second argument which is much strong is regarding the commercial transactions with conventional financial institutions. These transactions generally relate to the treasury side of the Bank whereby either the IFIs place their excess liquidity with the conventional banks or obtain financings from them to meet their own liquidity requirements.

For placement of funds with conventional banks most of Islamic banks in Pakistan are using the product of Commodity Murabaha or they invest in certain “Halal assets” of the conventional financial institutions. On the other hand, they normally obtain financings from the conventional banks on the basis of profit and loss sharing, although the profit rates are once again “virtually-fixed”. Although, most of the Shariah scholars have allowed these transactions duly considering the Shariah requirements, however, nobody can argue that it is a must to avoid all such transactions.

For this purpose, however, we need to strengthen the Islamic inter-bank market and to provide further liquidity management options to the IFIs particularly, in form of strong Shariah-compliant government securities and a stable capital market with plenty of Halal investment options available. All dealings with conventional financial institutions should remain limited to the necessities which reach the extremes of compulsion. Cost Of Being A Muslim Those who have bad memories of dealing with Islamic banks are in front-line of critics with this remark.

People feel that there are serious doubts on the honesty and integrity of IFIs. They feel that these Banks are using the name of Islam to earn a few bucks more as compared to the conventional banks or rather they are exploiting the faith of Muslims by charging them, the “cost of being a Muslim”. On the financing side, they charge higher than conventional banks. In other words, internal rate of return on Islamic financial products is higher than the conventional products.

On the contrary, it is observed that on the deposit sides they pay less as compared to the conventional banks. In addition, it is generally observed that the expected rates, as well as, the actual rates of return offered by these financial institutions are fairly equivalent to (generally slightly less than) the rates being offered by conventional financial institutions. A justification against the first argument is that since IFIs are subject to the commodity risk, asset destruction and holding risks and the price risk, as well as their relevant costs e. g.

Takaful expenses, in addition to the risks and costs that a bank faces, they are justified in their demand i. e. higher internal rate of return. Nevertheless, financial experts have generally felt that even if these factors are considered, the pricing by these Banks is on the higher side. On the other side, in a profit and loss based model, it is agreeable that they assign weightage to different types of deposits in a manner that the total return on investment and financing pools is allocated amongst various depositors and the Bank (working as a partner).

Even then, it is generally noted that IFIs are paying less than the market. We can only hope that in near future, with increasing competition in the Islamic banking industry, this effect will minimize because of market-forces except to the extent of pricing against actual additional risk elements. Marketing Approach Of IFIs Another valid argument is about the marketing approach being used by these financial institutions, which adversely effects the public reliance on this mode.

People raising objections on the marketing approach of IFIs have two grounds for the same. The first one is the general marketing approach being applied by the a few IFIs which include advertisement and other publicity materials including involvement of women and traditional marketing and advertisement styles for promotion of “Islamic” banking business. Second ground is the marketing strategy in which sometimes it is felt that false statements are made for promotional purposes.

An example of the same is the claim by a leading Islamic bank that all its day to day activities are monitored by its Shariah Advisor. Just imagine, if it is humanly possible, that a part time Shariah Advisor can look after all day to day activities of a full fledged bank with a number of branches even located at other cities. Another example is the claim by an Islamic mutual fund that it is the first one of its kind in the country, whereas another fund was operating in the country for around one year earlier to subscription for such mutual fund.

They Don’t Look Like Islamic Once you enter into a glittering branch or office of an IFI, generally you do not feel any difference with a conventional bank. This issue is raised particularly by the blend of people who feel that once they enter into such location, it should look like a sacred place instead of a commercial office. You generally feel that they have over-spent on the furniture, interior-decoration and publicity stuff, which apparently, is against the injunctions of Islam.

This impression is further strengthened when you see the overall environment, the dealing style of personnel and most significantly, you feel (in most of the cases) that there are ladies working for the organization without Hijab or even “appropriate attire” (in line with the dress-code of a Muslim woman as defined by Shariah). Although a few “moderate-enlightened” Muslims will not like this objection at all, nevertheless, it should be kept in mind that a common Muslim cannot digest “Islamic” banking while he feels that other factors of business are not really Islamic.

We can’t argue with these objections as these have due weightage in them and the management of IFIs should take these objections seriously. However, we should keep in mind that the prime objective of Islamic finance, is to ensure that “financial” matters are dealt with in line with Islamic Shariah. In other words, environment does not make anything Haram. Needless to mention, from Shariah perspective, you can always buy a Halal product from a store where everything else is Haram although the same needs to be avoided if other options are available. Islamic Bankers – Don’t Know Islamic Banking

This argument, once again, has key significance from the perspective of the overall control environment of these banks with regard to the applicability of Shariah principles. Particularly, it is astonishing when you deal with an Islamic banker, who knows very little about Islamic banking, but unfortunately, this is not very uncommon. The prime cause behind this issue is the fact that most of the IFIs have hired the conventional bankers and generally no or very little consideration is awarded to ensure that they are well conversant with the Shariah requirements with regard to the modes of finance being used by these Banks.

Similarly, the IFIs do not spend enough on their resource-building for Shariah compliance and training of their staff, in comparison to what they spend for marketing. Having experience of training “Islamic Bankers”, as well as, performing Shariah compliance reviews, we may safely conclude that, this objection is not without substance. This accordingly, is a strongest need that the IFIs should allocate more and more resources for staff training and Shariah compliance. Monopoly Of Shariah Advisors Another objection is regarding the appointment of Shariah Boards and Shariah Advisors.

People have largely noted and discussed at various forums that the major contribution in this field in Pakistan is limited to a very small group of jurists most of whom relate to a single family and their pupils (a single religious university). Besides this, another question is also being raised that generally the honorariums, consultancy fee and other benefits being offered to such jurists by the IFIs in Pakistan, as well as, abroad are quite high and this may jeopardize their independence. In addition, it is felt that they are the only ones who are whole and sole responsible for Shariah compliance.

They approve the products, they review the transactions and in the end; they perform Shariah audit themselves, which is, however, an indicative of a conflict of interest (without any doubt on their personal independence and integrity). Most of the people conversant with the business and operations of Islamic finance do not agree with this observation, because the contribution of these people to the industry as a whole is remarkable and they deserve even more than that based on their contribution and efforts in the promotion of this industry.

The general concept that a “Moulvi” should be paid the minimum for his life, is not justifiable. If you are getting benefits from their efforts, their knowledge and skills, then they should be justifiably rewarded. Having said that, it is always agreeable that it is the right time that contributions from jurist from other schools of thought should also be sought and they should necessarily be provided opportunities to enter into the field. For this purpose, it is a good proposition from the State Bank that a jurist should not be allowed to hold more than one remunerative position as a Shariah Advisor or member of a Shariah Board.

This will ensure that fresh blood gets an option to enter into the field which will eventually improve the overall Shariah compliance in the field, as well as, will help these institutions to innovate fresh products. IFIs Use Conventional Insurance A valid objection; can’t argue with that. It was a real issue that according to the legal requirements, as well as, derived from real “compulsion”, the banks were required to obtain insurance coverage from conventional insurance companies and this practice was allowed by the Shariah Advisors to the extent of compulsion only.

This situation, Alhamdolillah has changed after introduction of Islamic mode of insurance (Takaful) in Pakistani market. Unfortunately, there are a still IFIs who have not yet switched to Takaful while to-date three Takaful companies and a family Takaful company have commenced operations in Pakistan and now this lame excuse of compulsion can not be exercised anymore. Now it’s high time that the State Bank and the Shariah Advisors should take strong steps to ensure that no business is iven by the IFIs to any conventional insurance company either in respect of owned assets, or against assets held under security. Should We Still Prefer Islamic Banking? As a conclusion to this debate, we may say that we are required by our religion to implement a complete Islamic way of living in our individual and collective lives and the society and the government as well. The Islamic banking and financial system is a part of such system and is not construed to be applicable in isolation while other laws and customs repugnant to the Shariah requirements are still in force.

However, for the sake of our own benefits, in order to avoid interest by ourselves and providing interest-free opportunities to our brothers and sisters in Islam, we should promote and support the Islamic banking and finance in the country with all our possible efforts and endeavors. We should not try to pull legs of an infant who is just trying to take his first step towards a long journey to go.

However, we should try to ensure that he commences his journey on the right way, with strong footings. Such Islamic banking, may not be termed as perfect, but can provide us with a shelter from interest based transactions for the time being, and might support us in augmenting a truly Islamic financial system, and more appropriately said, will serve as an experiment for the time when we will really be in a position to the implement the complete Islamic way of living in our beloved country.

May Allah Almighty bestow us his blessings and enable us to evolve a complete system of life in accordance with the principles of life provided by the Holy Quran and the Holy Prophet (SAAWS). May Allah accept our efforts and forgive us for our mistakes in this field in our individual capacities, as well as, as a society. About Omar & Faizan: Omar is a Chartered Accountant by profession, and is presently working as Partner – Islamic Financial Services Group with Ford Rhodes Sidat Hyder & Co. (A member firm of Ernst & Young Global Limited).

Omar enjoys vast experience in audit, Shariah compliance and providing related services to Islamic finance industry in Pakistan. He is author of a Book on Islamic finance namely “Managing Finances – A Shariah Compliant Way”. Faizan holds experience in the field of Shariah audits and product development. In past, he has worked with a leading Islamic bank as Shariah Coordinator and Shariah Auditor. Presently, he is working with Ford Rhodes Sidat Hyder & Co. as Manager – Islamic Financial Services. [pic][pic]