ABLUTION “وضو” (WUDU), GENDERS OF GOD, TRUE MEANING OF “آمنوا “ & ”أي ها”

Research Article Part 1

THIS IS AN IDEAL ARTICLE FOR THOSE WHO WANT TO DEVELOP TRUE

UNDERSTANDING OF THE QURAN, TRUE HISTORY OF ISLAM, REALITY OF

KAABA AND THE ACTUAL MISSION OF THE MOST EXALTED PROPHET OF GOD

MUHAMMAD (PBUH)

RESEARCH SHOWS THAT THE WORD “BELIEVER” IS AN OLD TERMINOLOGY OF POLYTHEIST

RELIGIONS, WHICH IS WRONGLY INSERTED IN THE TRANSLATIONS OF THE QURAN

We will have to accept this bitter reality that not quite long after the sad

departure of the holy Prophet Muhammad (pbuh), the land of his first

Islamic state was completely reoccupied by the progeny of the same Arab

polytheist pagans who were once defeated by the Prophet Muhammad

(pbuh) in 630 AD, and surrendered at Makkah. The corrupt people (المنافقین)

who were disguised among the companions of the Prophet (pbuh) were in

fact the enemy of Islam who internally supported likeminded polytheists to

sabotage Islam and seamlessly reverted Muslims back to paganism. As

soon as polytheist pagans reinstated their power and took control over

Islamic state of Arabia they made some political key announcements to

make their rule strong in which they have falsely declared that they have

nearly 100% Muslim population in their state and now, no one can enter the

holly town of Makkah other than the followers of the religion Islam so that

no one can notice what was going on in the sanctuary of Kaaba. This was

the time when the keys of Kaaba went to the same hands who used to

manage this shrine before Islam who secretly reinstalled their main gods

across the sanctuary of Kaaba in deception of the sacred components of

the shrine, e.g. the black stone idol (Hijr-e-Aswad), Arrows of Hubal to start

and complete the circumambulation, vertical idol stone having engraved

feet known as “mqam-e-Ibrahim” and official symbols of Moon god, the

Moon crescents. Apart from the installations of these visible main idols

plenty of other idols were built in the foundations of the sanctuary and

under the passage of Safa and Marwa. In fact, they have prepared the

sanctuary of Kaaba and its surroundings according to the new trend of idol

worship in the name of Islam so that no one can dare to raise his voice

against their hidden paganism. To keep the left over monotheists quiet,

they invented false stories in which the installation of the black stone idol

Hajre Aswad was falsely attributed towards the Prophet Muhammad

(pbuh), the footprint stone idol was attributed to Prophet Ibrahim (pbuh) and

the mounts of Safa and Marwa where the statues of, the deities of the

Zamzam well, Asaf and Naelah were erected that idol path was attributed

to Prophet Ismaeel (pbuh) and his mother. However, no explanation was

given for the installations of the Arrows of idol Hubal installed on the outer

walls of the corridors near Zamzam and the crescents of Moon god

installed high on the minarets of Al Masjid Al Haraam.

We never realised where the most powerful and ruling tribe Quraysh has

disappeared that was controlling Makkah and its sanctuary Kaaba,

reaching as far as Kashmir as a big merchant. We don’t even think about

where the other tribes have gone who were united in alliance with the

Quraysh against the Prophet Muhammad (pbuh) till the year 630 AD, when

Makkah was conquered by the Prophet (pbuh). Furthermore, it is not even

logically possible that all Quraysh and their alliance tribes had left or

forgotten the religion of their forefathers or their each and every person had

accepted Islam.

In classical Arabic Literature the word "Quraysh" means a “big fish”

perhaps because they had a big name and power among other tribes and

in the Arabian Peninsula. Where has the ever largest tribe Banu Kinanah

gone that was the mother tribe of so many other branches of tribes like the

Quraysh that was also a branch of the Banu Kinanah tribe?

History of History and History of Religion expert and well-known researcher

Christian Julien Robin of French National Centre for Scientific Research

states in the Oxford Handbook of Late Antiquity of Arabia and Ethiopia,

“that Quraysh were dominant force in western Arabia”.

Johnson, Scott states in Oxford Handbook of Late Antiquity. Oxford

University Press. ISBN 978-019533693, that the main god of Quraysh was

Hubal. "The Qurayshite pantheon was composed principally of idols that

were in the Haram of Makka, that is, Hubal (the most important and oldest

deity), Manaf, Isaf, and Na'ila.

On page 62 of “The Qur'an An Introduction of Muhammad”, London: ISBN

9781134102945, Abdullah Saeed states that the Quraysh tried to silence

Muhammad's (pbuh) claim of “prophet hood” by putting pressure on him

from different sources. They rejected Islam's conception of monotheism;

while they agreed that there was a single higher God, they also worshipped

many lesser Gods, which they believed were intermediaries between

mankind and the one higher God. Therefore, many of the clans also began

to oppose the followers of the Prophet (pbuh).

The Belknap Press of Harvard University Press mentioned on the page 42

of “Muhammad and the Believers”. Cambridge, Massachusetts: ISBN 978-

0-674-05097-6, that the Quraysh fought many battles against Muhammad

(pbuh). One major clash, the Battle of Badr in 624 C.E., where the Quraysh

were defeated, was later seen as a turning point for Muslims. After

Muhammad died, clan rivalries reignited, playing central roles in the

conflicts over the caliphate and contributing to the Shia-Sunni divide.

I can provide you many more solid evidence from the authentic research

publications of the world renowned universities that lead us to believe that

the Western Arab pagans occupied Islam after the death of the holy

Prophet Muhammad (pbuh) and created conflicts in Islam but this is not the

subject of this article. However, the above references were quoted to

establish a short preface before starting the actual article on pagan ritual

“ablution” or Wudu (وضو) so that the readers will judge and determine by

themselves why and where the actual mistake took place and what was the

purpose of incorporating all pagan rituals into Islam by inventing misleading

interpretation of the Quran backed by the forged traditions that were falsely

attributed to the Prophet of Islam (pbuh).

Until 630, AD, Muslims had no control over Makkans and even were

stopped by pagans from going to Makkah till a year before. The Prophet

Muhammad (pbuh) hardly lived about one and half year after conquering

Makkah and he died on June 8, 632 AD, in Medina, Saudi Arabia. How was

it possible that each single person from the Quraysh and their big alliance

tribes had accepted Islam in just one and half years after conquering

Makkah? It is not even possible that those who had been fighting with the

Prophet (pbuh) throughout his life were converted to Islam after the death

of the Prophet (pbuh) because their fight was not with the Prophet (pbuh)

but in fact with Islam and with the orders of Allah that were revealed in the

Quran. Except the Quran all Islamic sources are quiet on the question of

where these pagans have gone in such a short period? When our scholars

say that Allah willed them to become Muslim then another question arises.

Why did Allah not will for them to revert to Islam before, when Allah’s

dearest Prophet Muhammad (pbuh) was struggling day and night and

eventually forced to migrate? There is no answer except assuming that

Allah wanted to give a really hard time to His Prophet (pbuh).

I believe we Muslims must grow up now and face the reality that the current

Islam is the modern shape of the paganism of Dark Age so that we can

revert to the actual Islam that was brought by the Quran alone and not by

the pagan traditions, which were already in place when the Quran was

revealed and the Prophet (pbuh) came to abolish all traditions and all

religions in which mankind was shackled with strong iron chains.

When the polytheist pagans occupied Islam first of all they replaced

Quranic “صالۃ” Salaah with the 5 times a day pagan prayer (Namaz)

because they were afraid of the Quranic صالۃ (Salaah) that had defeated

them. Then they replaced the Quranic “صوم” Sawom with their dawn to dusk

hunger fast which they used to dedicate to their Moon deity “شھررمضان”

(Shahar Ramadan). Likewise, they replaced the Quranic “زکوۃ” Zakat with

the annual charity in the name of Moon god. The same practice was known

as “ دان رام ” Ram Dan that was found in the ancient Hindu culture prevailed

all across Indian subcontinent and throughout the Middle East. They

replaced the Quranic Hajj from broadcasting Allah’s message to

circumambulation around their idols that was an act of moving around so

called sacred idols in Pre-Islam paganism, which is still an integral part of

the devotional practice of Hindus and Buddhists that is known as

pradakśina, in which circumambulation of temples or deity images is

performed. Wudu “وضو” (ablution) was also a pagan practice before going

to worship or before offering prayers in front of idols and kind of a similar

procedure of ablution is found in other polytheist religions.

The traditional and the Quranist scholars have written quite extensively on

Wudu “وضو” (ablution) and they are still trying of writing more to falsely

prove Wudu “وضو” (ablution) from the Quran but they never realised that

the word Wudu “وضو” does not even exist in the Arabic texts of the verses

of the Quran to which they usually refer in order to bring the pagan

traditional ritual of Wudu “وضو” (ablution) into Islam from the certificate of

Quran.

These traditional scholars clearly deviate from the Quran in explaining

Wudu “وضو” (ablution) and its importance from the traditions (Ahadith). A

few of them are mentioned bellow to compare them with the words of God

mentioned in the Quran:

First of all they urge Muslims putting dirt over them when they don't have

water. Do you really believe that this is from God? Then they tell us that

Allah will not accept any prayers without having Wudu “وضو” that is also

known as ablution. Traditional scholars address ablution (Wudu “وضو”) by

quoting the traditions (Ahadith) such as: Sahih Muslim –Hadith number:

2.0435 states “In Islam, it is compulsory to do ablution (Wudu “وضو”) before

offering a prayer. Then they elaborate the rules of traditional ablution

(Wudu “وضو”) in which a devotee will wash with water his/her hands, face,

feet; pour water inside nostrils, then gush it out, gurgle water and pass wet

hands around his/her head to neck, and the back of ears to complete the

ritual of Wudu “وضو”(ablution). There are strict rules on the number of times

each limb should be washed, and how many times water is to be gurgled.

The most important reward of ablution is told that it is a cleansing process,

not for the body itself but from all sins, for, even after Wudu “وضو”

(ablution) plenty of dirt and pollution might stay in the body but according to

the tradition (Ahadith) all the sins committed prior to ablution will be

expiated just by performing Wudu “وضو” (ablution). Sahih Muslim Hadith:

2.0476 says that if you perform Wudu “وضو” (ablution) all sins will come out

of your body even from your nails. Sahih Bukhari Hadith: 1.4.161 says that

if a Muslim performs perfect Wudu “وضو” (ablution) Allah forgives his/her

sins committed between two prayers. Sahih Muslim Hadith: 2.0475 says

that during Wudu “وضو” (ablution) Allah forgives all sins committed by eyes

for washing eyes and the same for hands, and other parts of the body.

Who will not like the above stated traditions in which a surety is given on

behalf of Allah to those who want to wash away their sins whatever they

commit throughout the day and night? Therefore, having committed such

sins, all we need is to perform a perfect Wudu “وضو” (ablution) within twenty

four hours to absolve ourselves from the contrition. Then we can start all

over again. Mind you, the ritual of ablution does not always end with prayer

because Sunaan Abu Dawud Hadith: 1.1.0220 also urges us that one must

perform ablution between two sexual intercourses.

Here are a few more rewards mentioned in the traditions (Ahadith), which

are reserved for those who value the extraordinary purgatory power of

traditional Wudu “وضو” (ablution):

When you gurgle during ablution, all sins go out of your mouth…(Sunaan

Nasai, Hadith: 1.104)

For performing perfect Wudu “وضو” (ablution) there will be white blaze on

your forehead and white blaze on your feet…(Sahih Muslim, Hadith:

2.0480, 0481)

Allah obliterates sins for performing a thorough Wudu “وضو” (ablution),

walking to the mosque, and waiting for the next prayer…(Sahih

Muslim,Hadith: 2.0485)

Ablution (Wudu “وضو”) removes the sins of the face, mouth, and the

nostrils…(Sahih Muslim, Hadith: 4.1812)

If you do a perfect ablution (Wudu “وضو”) your face, hands, and feet will be

brighter on the day of resurrection…(Sahih Muslim, Hadith: 2.0479, 0481)

Allah’s punishments for not doing (Wudu “وضو”) ablution is also stated in

the traditions (Ahadith):

If you do not wash your feet during (Wudu “وضو”) ablution, your feet will

burn in hell fire…(Sahih Bukhari, Hadith: 1.3.57)

Your feet will taste hell fire if you do not wash them during Wudu “وضو”

(ablution)…(Sahih Muslim, Hadith: 2.0464)

Eating “cheese” is treated as bad as having sex. This is the reason why

Hadith: 3.0687 of Sahih Muslim urges you to perform ablution (Wudu “وضو”)

after eating cheese; otherwise fire will touch you.

A perfect ablution (Wudu “وضو”) might do, in case there is shortage of

water, or due to inconvenience. When no water is available “تیمم”

(tayammum) will do. This procedure of “تیمم” (tayammum) consists of rinsing

oneself with dirt or dust.

Hadith: 1.316 of Nasai urges that a Muslim can bathe in dirt and dust

simply by rolling his body as a camel or a beast does.

Farting is also problematic in the tradition (Hadith) that breaks “وضو” Wudu

(ablution). During prayer, a worshipper must not fart. Sahih Bukhari Hadith:

1.4.137 says that Allah will not accept a Muslim’s prayer if he/she passes

wind during the ritual. The exception occurs if the worshipper farts silently,

or the fart does not smell. In such a case, he/she may continue with the

prayer (Sahih Bukhari,Hadith: 1.4.139).

Whereas, Hadith: 1.162 of Sunaan Nasai says that if you fart during a

prayer you must redo ablution and Hadith: 9.86.86 of Sahih Bukhari tells a

“farter” that Allah will not accept his/her prayer until he/she performs

another (Wudu “وضو”) ablution.

The first and the most important ritual is that after “وضو” Wudu (ablution) a

Muslim must sprinkle water on his/her private parts (Sunaan Abu Dawud,

Hadith: 1.0166, 0167). The provision of this ritual is repeated in Sunaan

Tirmidhi (Hadith: 136) and Sunaan Tirmidhi (Hadith: 135). It is also

mentioned that during his first revelation, Gabriel taught Muhammad (pbuh)

the ritual of “وضو” Wudu (ablution) and prayer. When Muhammad (pbuh)

finished “وضو” Wudu (ablution), Gabriel sprinkled water on his private parts.

Since it is now compulsory for every Muslim on earth to follow proper “وضو”

Wudu (ablution) as a Sunnah,

Hadith: 1.0181 of Sunaan Abu Dawud says that if you touch your private

parts you must do an ablution “وضو” (Wudu) but the Hadith : 1.157, 1195 of

Sunaan Nasai says if you are sexually excited and your semen flows then

just wash your private parts, no need to do ablution (Wudu “وضو”).

However, Hadith: 3.0593 of Sahih Muslim says, for seminal discharge wash

your private parts and perform (وضو) ablution but Hadith: 1.167 of Sunan

Nasai says if you touch your private parts during prayer then you do not

need to redo (وضو) ablution. The Ahadith: 3.0616, 0620 and 2.0541, 0544

of Sahih Muslim and so many other Ahadith from other books of traditions

cannot be explained here due to their indecent language which you can

read on your own from the books of Hadith.

Seeing the confusions and contradictions in the above traditions (Ahadith) it

is difficult to accept them. However, people have no choice but to accept

them since they are inserted in the translations of the Quran and doing

ablution (وضو) has been made compulsory.

The verse 5:6 of Surah Al Ma’aida is misrepresented in the translation to

incorporate the pagan procedure of “وضو” Wudu in Islam and the verse

4:43 of Surah Al Nisaa is misemployed in the interpretation as a reminder

to reinforce the same traditional myth of “وضو” Wudu (ablution) in the

repetitive style of the Quran so that the ritual of doing “وضو” Wudu

(ablution), before each pagan prayer (Namaz), gets recognition from the

Quran as well that was already attributed to the Prophet Muhammad (pbuh)

in the name of his Sunnah by fabricated Ahadith (false traditions).

The traditional scholars of Islam did nothing but to elaborate the myth of

Wudu (ablution) referred in the above stated Ahadith (false ”وضو“

traditions). Whereas, the Quranist scholars interpreted “وضو” Wudu

(ablution), from the same verses of the Quran, to mean an overall “spiritual

cleansing of those who come from the lower levels”. They never thought

that the word “وضو” Wudu (ablution) is nowhere mentioned in the Quran

and instead of rejecting the whole concept of “وضو” Wudu (ablution) they

have twisted the words of the same verses of the Quran and invented “a

spiritual cleanliness of mind” in their usual allegorical style of taking the

words of the Quran as a metaphor. Unfortunately, none of them ever

looked at the Arabic text of these verses 5:6 and 4:43 in which the word

Wudu was never revealed. I failed to understand why they bothered ”وضو“

bringing spiritual or non-spiritual myth of “وضو” Wudu in the interpretations

of the said verses 5:6 and 4:43 if the word “وضو” is not eve a part of the

Arabic text of these verses. Furthermore, the traditional scholars do not

ponder upon the indecent words of Ahadith (false traditions) in which

illogical conditions of doing ablution (“وضو” Wudu) does not match with the

words of God revealed in the Quran.

Likewise, the Quranist Scholars never thought why should Allah have used

metaphorical language if He claimed that the Quran was revealed to guide

people on all levels and His guidance was made in their straight Arabic

language to make them understand fully? Does anyone use allegorical

language or metaphors to get his message reached to common people and

holds everyone responsible for not understanding and not following his

message correctly? In fact those who want to insert their own thoughts in

the clear message of God they have invented this myth to blame Allah that

He did not use straight language to understand and follow His message.

They probably think that they are more caring and intelligent than God in

explaining what God Himself could not explain in His own words. However,

they fail to answer if you question them, how did they establish the

particular understanding from the said metaphorical language of God? Also

the meaning of allegory and metaphor can be differently derived from one

person to another according to their personal understanding and

philosophy due to which the message of God does not remain pure and its

original spirit is always lost.

Very first time in the history of theology Paul gave this misleading concept

that the Bible was revealed in metaphorical language. Therefore, on the

false basis of Paul’s understanding of allegorical language the

interpretation of Bible was altered during the “Early Church Conspiracy” in

which meaning of the verses of Bible were changed in the name of so

called reform in Christianity. They made Jesus son of God in the reformed

translations of Bible and brought essential belief in Trinity ignoring the true

meaning of the revealed text of Bible. This was the time when Jewish were

indulged in practicing their manmade book of traditions called “Talmud”

(like our books of traditions Bukhari or Muslim etc.), which was a central

text of Rabbinic Judaism. The cunning pagans who hijacked Islam used the

same strategy to bring their pagan traditions into Islam by inventing

manmade books of Ahadith (false traditions) following the footsteps of

deviated Jewish people who had invented “Talmud” and made it an

essential part of Judaism instead of following their revealed book Torah

alone.

In the recent centuries some thoughtful Muslims realised that somehow the

traditions (false Ahadith) were not going along with the statements (verses)

of the Quran and they decided to practice the Quran alone without sharing

any manmade source outside the Quran. They were actually the founders

of the “forward block” in the current Islam and known as the “Quranists”.

They made a good effort to reinstate the actual Islam that was revealed in

the Quran. There is no doubt about their great intention but unfortunately

they could not find the proper way to dig out the actual message of the

Quran that was shrewdly concealed in the early Islam conspiracy.

Apparently, this forward block had rejected the traditions but they could not

come out of the false belief that the pagan shrine Kaaba was built by

Prophet Ibrahim (pbuh) and this ex-cage of filthy idols is a focal point of

Islam and a sacred house of Allah. Due to their traditional deadlock they

did not look at the words of the Quran in which it was nowhere mentioned

that the Prophet Ibrahim and his son Prophet Ishmael (pbut) ever built

Kaaba or raised its foundations or walls. “اعيلرب نا ”وإذ ي ر فعإب راهيمال قواعدمنال ب ي توإس (2:127) In fact the Quran mentions in this verse that Prophet Ibrahim and

his son Prophet Ishmael (pbut) had promoted the regulations of Allah. A

common person knows that the word “ال قواعد” (Al Qawaid) is a plural of “قاعدہ” (Qaida) means way, method, rule, regulation. However, the traditional and

the Quranist scholars don’t know the meaning of “قاعدہ”. You must have

heard the name “ ہالقاعد ” (Al Qaida) in the media in recent years, which is a

singular of “ال قواعد” (Al Qawaid). The verb “ي ر فع” is derived from “رفع” means to

raise high or to promote. Whereas “ال ب ي ت” (al bait) means the constitution,

the charter, the virtual platform, the virtual shelter. The definite article “ال”

(al) with “بیت” (bait) makes this constitution special. In the presence of the

preposition”من” (min) the word “ال ب ي ت” (al bait) will be taken mean to “the

regulations from God”, “the constitution of God” and the “charter of God”.

The polytheist pagans wanted to find a reason from the Quran to rebuild

their pagan shrine Kaaba after the death of the Prophet Muhammad

(pbuh), who had demolished Masjid Al Haram (Kaaba) following Allah’s

orders” د شطر وجھك فول الحرام المسج ” (verses 2:144, 2:149, 2:150) in which it was

clearly said to the Prophet (pbuh) that “your prioritised or very first

mission/target/goal/direction/ was to split/to crack/to break the forbidden

prostration place (the unlawful mosque). The letter “ ف” (fa) in the beginning

of “ فول” (fawalli) is used to make the statement highly important and it

priorities the forthcoming action. “ ول” (wal) is a prime root of popular word

“ لو ا ” (awwal) means the very first, the top one. The word “ شطر” (Shatar)

means: split into pieces, split in the middle, crack, and break. “ وجھك”

(wajhaka) is a combination of pronoun (your) “ وجه “ +”ك” means, direction,

face, goal, target and mission. The nexus of the Arab pagans and

polytheists of ancient Iranian religions invented the fabricated interpretation

of the above verses together with the false Ahadith (traditions) in which it

was inserted in the translations of the above verses to “turn your face

towards Al Masjid Al Haram (Kaaba) wherever you are”. They have not

only protected their pagan shrine Kabaa but have invented the way of its

worship from anywhere in the world by turning your face towards the cage

of filthy idols (Kaaba). These verse answer the question of millions of

Muslims why Prophet Muhammad used to go to Kabaa and why he was

keen to go to Makkah when he was migrated to Madina. The traditional

scholars followed the translation of the above verses exactly as it was

given by the polytheist pagans. However, the Quranist scholars asserted in

their interpretation that the Prophet Muhammad (pbuh) always and again

and again looked up in the desire to go back to his home town Makkah, the

central point of Islam. This is because the meaning of the word “ شطر”

(Shatar) were distorted wherever it has been revealed in the Quran.

Therefore, the words of the verses 2:144, 2:149, 2:150 “ د شطر الحرام المسج ”

means “crackdown the forbidden mosque” but it was taken to mean turn

your face to the sacred mosque. Due to which even the Quranists could not

reject the pagan rituals like circumambulation in Hajj, Umrah and offering

etc. but in fact they have justified the animal sacrifice near “بیت العتیق”(Bait

Alateet) and accepted Kaaba as an ancient house of Allah. Nobody ever

thought why Allah took a used place of idols to make His house? Actually

the shrine of Kabaa was called the “house of idol Hubal” and Hubal was

considered Moon god. Therefore, to continue the worship of idol Hubal or

Moon god they have just replaced the name of their chief idol Hubal or

Moon god with “Allah” and declared their pagan shrine as a house of Allah

instead of the house of Hubal or Moon god so that Muslims follow the same

pagan rituals of Hajj, Umrah, Contact Prayer, Animal Sacrifice and Hunger

Fasting in the name of Allah. If the traditional translation is true in which the

Prophet (pbuh) was shown very eager to go back to his homeland Makkah

and asserted that he used to look up in the skies to get his prayers of going

back to Makkah answered then the question arises what was stopping him

to stay in Makkah when it was conquered and came in the control of the

Prophet (pbuh)? If his homeland Makkah was so dear to him and he was

so eager to go back why did he not moved the capital of his Islamic state to

Makkah? Why the prophet (pbuh) went back to Madina after completing his

mission and eventually died in Madian? In fact all these fake translations of

the Quran were invented to displace our attention from the actual mission

of the Prophet (pbuh) that was certainly to hit the paganism by destroying

and demolishing the pagan shrine Kaaba, which was rebuilt after the sad

death of the exalted Prophet of God Muhammad (pbuh). Then non-Quranic

pagan beliefs were incorporated in Islam by the ruling pagan nexus to

make their pagan shrine of filthy idols sacred in our eyes so that we must

act like polytheist pagans and adopt their forbidden rituals without any

question and without thinking further. In this situation the forward block of

Muslims had no choice but to interpret the Quran keeping the same belief

that was given by the pagans. This is the reason why the early Quranist

scholars did not translate the Quran word by word and line by line but left a

detailed explanation of complete Quran in their own words and according to

their personal beliefs. They vaguely mentioned that the contact prayer

(Namaz) is not given in the Quran but they also misleadingly asserted that

prayer was just as the broken signs and signals of a railway track that have

become obsolete now. This interpretation did not reject the contact prayer

that was incorporated by polytheist pagans, centuries after the Prophet

Muhammad (pbuh). Therefore, the forward block of Muslims practice

contact prayer (Namaz) whenever they need to but on the other hand they

carry on preaching that the contact prayer (Namaz) is not a part of Islam.

Some of them who had apparently rejected the traditions (Ahadith) could

not leave the traditional contact prayer (Namaz) that was mentioned only in

the books of traditions (Ahadith) but they have reduced it in numbers of

time and rakaats. Some follow their false assumption that the contact

prayer (Namaz) is mentioned three times a day in the Quran and some

argued that they offer contact prayer (Namaz) only because it is found in

continuation among the Muslim nation. On top of that they have invented a

good reason to justify their non Quranic acts by assuming that when

Prophet Moses (pbuh) grabbed his brother Prophet Haroon (pbuh) upon

their nation’s polytheist act, Haroon (pbuh) replied that he was trying to

keep unity among their nation. Where does the Quran give this justification

that was asserted in the misleading translations? Had the Prophet

Muhammad (pbuh) used the same justification and if he did not break the

unity of polytheist pagans who were united in worshipping idols, Islam

would not have come to us. So, this is a severe blame on Prophet Haroon

(pbuh) that he could not stop his people from worshiping idol (the golden

calf) because he did not want to break their unity. In fact each and every

prophet (pbut) interfered in the activities of worshipping idols and they did

their best to break the united belief of idol worshippers. Furthermore, when

the forward block of Muslims appeared, strong waves of communism and

socialism were running from one end to the other end of the world and

everyone was affected by the strong wind of communism that had changed

the way of thinking. That was the time when everything was being

measured materially and unseen virtual values were being rejected by

mechanical revolution. In this tumultuous time the West became popular in

the East, especially in the third world countries. They warmly welcomed the

rumpus against capitalism and accepted this commotion as a redeemer of

their social and financial exploitation. Due to this uproar the West set aside

the religion and lost faith in God. The word ‘God’ was replaced with an

‘energy’ or a ‘drive force’ and ‘act’ of God became the ‘law of nature’.

Church strongly opposed this and activated their missionaries throughout

the world to spread Christianity. When Church started public welfare and

charity networks in the Eastern countries their literature became popular in

the East. This is the exact situation in which the forward block of Muslim

was born. They got awareness from the intense wave of communism, the

exploitation of humanity was in front of them and the literature of

Christianity that was reformed by Paul was also there. The forward block of

Muslims was keen to reinstate the original Islam by doing necessary

rectification in Islamic literature and in the traditional interpretation of the

Quran. However, due to lack of knowledge and lack of expertise in applying

the research methods in which the truth is drilled by modern research

techniques, they could not reach the roots of the truth and had to rely on

the available knowledge of their time. Therefore, the forward block of

Muslims mainly used their sense together with some knowledge from

communism and some from studying the reformation of Paul in which he

had reformed Christianity on the basis of giving own meanings to the said

metaphorical language and allegory of the Bible. The work of these early

Quranists was remarkable in their time when no one was ready to raise

their voice against the false traditions (Ahadith). Therefore, we must give

them a credit for making our mind towards the Quran and for giving us the

right direction of thinking but we should not just stick with their initial work

and should not think whatever they have said was the last word. We should

employee the advancement of knowledge of the current age to translate

the Quran and to drill out the true meaning of the words of the Quran using

the proven scientific research techniques of modern time. The living

scholars and the followers of the forward block of Muslims must accept the

reality that the initial work of their founders will have to be developed with

the advancement of life to keep the interpretation of the Quran up to date

otherwise the Quran will become an obsolete book and we will not get any

benefit from Allah’s true words. Instead of closing our eyes we will have to

be open minded as the critics are the part of development and comparison

among others work always develop the true understanding and make new

ways of learning because the readers can see everything in black and

white readily available in front of them and they can use their knowledge

and sense to draw a line between right and wrong. This is the whole idea of

using others interpretations in my research articles along with the

indications of mistakes in the previous work so that the general readers as

well as the traditional and the Quranist scholars can grasp the correct

understanding of the Quran and avoid repeating the mistakes of their

ancestors in the translation of the Quran. I personally give all my respect to

those true scholars who are not with us in this world and I have no intention

of disrespecting the living scholars and their followers. However, I always

strictly stand against those who are stuck with the misleading work of their

ancestor scholars and those who convey wrong message of the Quran and

preach the non Quranic beliefs of their schools of thought in the name of

pure education of the Quran.

After presenting the over view of our scholars and the traditions, we come

to the scientific analysis of the verse 5:6 of Surah AlMa’aida that is mainly

used to prove the traditional ablution (“وضو” Wudu) from the Quran.

إلالص تم وياأي هاالذينآمنوا إذاقم إلال مرافقوام سحوا برؤوسكم وأي ديكم إلال كع بنيوإنالةفاغ سلوا وجوهكم أر جلكم ل جاءأحدمنكممنال غائطأو علىسفرأو كنتممر ضىأو جنبافاطهروا وإن تكن تم دوا ماءف ت يمموا مس مالنساءف لم

حرجول ك علعلي كممن ليج وليتمنع متهعلي كم صعيداطيبافام سحوا بوجوهكم وأي ديكممن همايريدالل نيريدليطهركم

كرونلعلكم (5:6)تش

To present the correct translation of the above verse is not a matter but my

aim is to rectify the interpretation of the whole Quran and enable you to

understand the Quran without taking any help from the scholars or their

compiled misleading resources. Therefore, I would like to involve you fully

in my findings and analysis so that you will understand how I have reached

the true interpretation of this verse and by following the same pattern you

can translate the other verses of the Quran correctly. Some learned friends

always insist me to write the translation only without giving any detail of

grammatical issue, roots, meanings, analysis, comparison and examples.

In their opinion people do not read long articles. I respect their views but if I

just write the translation without explaining how exactly I reached that or

how it was derived I am sure they will be the first to laugh at my translation

because they have memorised completely wrong meanings of the words of

the Quran and also the wrong translations. Also, the correct translation will

look odd to them without reading the complete explanation. In fact those

who are blindly stuck with their school of thought don’t want to know the

truth because they are not habitual of reading the evidence based

explanations as their scholars never used any evidence when they wrote

fabricated myths in their books in the name of the interpretation and

explanation of the Quran. This is the reason why they don’t want any

authentic, tested and correct explanation of the Quran in front of their

scholars’ absurd and nonsense pack of lies due to which the world laughs

at their interpretations because everyone reads the wrong translations of

the Quran and blames Allah (swt). My blood boils when I read disgraceful

comments on the Quran from other religions because having read the

traditional misleading translations they think that this is what that Allah has

said in the Quran. I take this matter very seriously and in my articles I

strictly oppose those who spread the wrong message of the Quran. They

need to learn and understand the Quran with its own words before

conveying it further or they must stop misguiding people in the name of

Allah.

If you carefully read the following detailed analysis you will be able to

translate correctly many other verses of the Quran because Quran repeats

similar words in its verses. I particularly emphasis on the correct grammar

and on those Quranic words of which the actual meaning were distorted in

the translations.

The above verse 5:6 starts with Allah’s popular phrase “يا أيها” (Ya Ayyuhaa)

in which “يا” (Ya) is a soft vocative particle that is derived by the soft

characteristics of Arabic letter “ی” (ya) with the vocal extension “الف” (alif) to

prolong the softness of “ی” (ya). This addressing article is rather like the

archaic "O" in English to mean: O, Oh, Hey etc. However, “أيها” (Ayyuhaa)

has been wrongly translated throughout the Quran, which we need to

understand first.

It is falsely declared in the Arabic literature and dictionaries of our so called

highly learned scholars that “ یھاأ" (ayyuha) is synonymous with يا (ya), with

which it is often used redundantly in conjunction and this is also asserted

that usage of redundant and suspended words is the norm in the Quran.

In other words our scholar believe that Allah has used suspended,

redundant, useless and meaning less words in the Quran! However, the

truth is that no word of God revealed in the Quran is suspended, useless,

redundant and without meaning. These ignorant scholars might not have

read Allah’s challenge to the species of all human and genies to bring the

same as the Quran but they can’t: (17:88)

نس اجتمعت ل ئ ن قل ن ال ثل یأتوا أن على والج ثل ه یأتون ل هـذاالقرآن ب م یرا ل بعض بعضھم كان ولو ب م ظھ

"It is stated if the human and the genies got together to bring same such as

the Quran is, they can’t bring as similar to it, albeit it was somewhat

manifested to several of them" (correct translation 17:88)

Similar statements about the unique written work of the Quran has been

also given in the verses 11:13 and 2:23 of the Quran. If God himself has

set and defined the value and standard of His respected words then how

can we say about any word of the Quran that it is suspended or redundant

or not in use? Either we have no knowledge about the words of the Quran

or we are hiding Allah’s words in our unlawful belief.

Actually the wrong learning starts from our Madrassas in which we are

taught that “أیھا” is used in the Quran to attract the listeners’ necessary

attention. It is also taught that یا (ya) and أیھا (ayyuha) are both vocative

particles ( نداء فوحر ). If we believe in this fabricated statement of our

scholars then a question arises that why we don’t use أیھا (ayyuha) with “ہللا”

(Allah) instead of “یاہللا” (ya Allah), especially if both words are synonyms of

each other and their meanings are the same. However, I never came

across the phrase ہللا أیھا (ayyuha Allah) when addressing God by His Arabic

title (ال الہ) “Al ilah”, i.e. “Allah” in which the definite article “ال” is used to

single out “الہ” to make definite noun “ہللا” (Allah) meaning only one God

because the scholars also said أیھا (ayyuha) is used with the definite noun

only, which is fair enough but if it is the rule that أیھا (ayyuha) has to be

followed by a noun with the definite article ال (Al) then “ہللا” (Allah) is

certainly a definite noun. This made me suspect that either my highly

learned Shaiukh (plural of Shaikh “شیوخ”) knew nothing about the language

of the Quran or they were hiding the truth.

When I became more curious about finding the answer of my question, I

was diverted towards the rules of “Sarf-o-Nahav” to prove that یا (ya) is only

used with Allah and people. I was given an irrelevant explanation of “مرفوع”,

nominative nouns and”معروف” ( التعریف أداۃ ) definite nouns etc. Then they

twisted it to “تنوین” (nuunation),” افہاض ” (idaafa/addition), without “idaafa” and

accusative or non-accusative noun. My simple question had nothing to do

with all of this nor was it clashing with the grammar that they were telling

me because in reality who was more prominent, more “معروف” (well-known)

and more able to “تعریف” (definite) than “ہللا”Allah that is why the application

of the said rules of Sarf-o-Nahav quoted by so called highly learned Arabic

teachers and the native Arab “Shayukh” (plural of Shaikh) was wrong in

which Allah was not considered “well-known” to use “ای ھا” (ayyuha) with His

name, if “ای ھا” (ayyuha) was really a “call” (ندا) and was same as “یا” (ya).

Some big names in Arabic explained that أیھا (ayyuha) is used for

”.e.g ,(Ya) ”یا“ Esharah (a hint of something) that always comes with”اشارہ“

(ayyuha) ”ای ھا“ with (Ya) ”یا“ They also added if there is no .(ya ayyuha) ”یأیھا

it does not mean anything!

The verse of the Quran “أي هاالناس هب كم proves all of them wrong (4:133) ”إنيشأ يذ

in which “أیھا” (ayyuha) came without “یا” (ya). So, “ای ھا” (ayyuha) is neither a

Esharah (hint) and also contrary to the above ”اشارہ“ nor is it an (call) ”ندا“

statements of our learned scholars “ای ھا” can come without “یا” (ya) as we

have seen in the above verse 4:133.

A big Shaikh scholar told the rules quoting the verbal reference from the

advanced grammar books called “Madina Grammar”. He said, when یا (ya)

is used with a noun having ال (Al), the word أی ھا (ayyuha) is inserted between

“ and the definite noun, such as (ya) یا الناس أیھا یا ” (ya ayyuhannas) instead of

“ الناس یا ” (ya annas). Likewise, الرجل أیھا یا (ya ayyuhar rajul) but not “ الرجل أیھا ”

(ayyu har rajul), and “ای ھا” (ayyuha) is used just as an extra word without

meaning. He also gave the following explanation of “ آمنوا الذین أیھا یا ”

ـ ,'is Harf nidaa (ya)یا is mabniyy ,i.e. Harf (ha) ”ها“ is munaadaa and (ayyu)أیـ

tanbiih, and the noun following this combination ( أی ھا یا ) is a badal from ( أي)

as in الذین أی ھا یا and آمنوا is Silatu l-mawSuul. Sheikh also told the meaning of

they believed or you believed with the advice of taking whatever you :”آمنوا“

like out of two.

The above verse 4:133 “أي هاالناس هب كم has already rejected the ”إنيشأ يذ

explanation of the learned Shaikh, which he gave with the reference of

“Madina Grammar Books” saying, when یا (ya) is used with a noun having ال

(Al), the word أی ھا (ayyuha) is inserted between یا (ya) and the definite noun,

and also یا (ya) always comes with “أی ھا” (ayyuha), e.g. “ اأی ھ یا ” (ya ayuha).

The book 2 page 186 of the same “Madina Grammar” that he has referred

also proves the Shaikh wrong, in which the sentence “ المسلم أیھا ہللا إلى تب ” is

given without “یا” (ya). Therefore, “Madina Grammar” itself proves that “أي ها” (ayyuha) is not inserted as a useless or meaningless word between “یا” and

the definite noun, nor does “أي ها” (ayyuha) always come with “یا” (ya) but in

fact our confused scholars pull things from here and there to falsely prove

correct to the misleading translations of the Quran.

I won’t keep you long without telling the actual construction and the true

meaning of the combined phrase “أي ها” (ayyuha) so that you can conceive

the correct interpretation of the verses of the Quran wherever this phrase is

used. You may find this article a bit lengthy and probably a little away from

the actual topic of ablution (wudu). This is because the misleading

translation of the whole Quran is in front of me, which I have to rectify and

reinstate in its original spirit carefully following each single word and without

ignoring their preceding and succeeding little articles revealed in the Arabic

text of the Quran.

Actually the construction of combined phrases like “أي ها” (ayyuha) is quite

common in Arabic language and Quran follows the same style to deliver

Allah’s message in a simple way and in the same language which is used

and understood by common people. The construction of the Quranic

phrase “أي ها” (ayyuha) is the same as we find in the regular combination of

“singular female objective pronoun (Her) ها + verb/noun. Therefore, the

same rule has been applied in the construction of “أي ها” (ayyuha), which is

consisted of a Female Objective Singular Pronoun (Ha) ه ا + verb or noun”,

i.e. أي + ها (Ha + Ayyu) = “أيها” (ayyuha). Now we will find the meaning of “ أي”

(Ayyu).

Frequent use of the word “ شأی ” (aysh) in spoken Arabic well justifies the

correct use and the true meaning of the word “ أي” to mean “what”, “which”,

“that”, “each” and “any”. The frequently spoken word “ شأی ” (aysh) is used in

the sentences such as: “ فی شأی ” or modern “ فیأش ” (what’s in it), “ هذا شأی ” or “ أش

“ is spoken like ”ما اسمک“ slang of ,(what is this) ”هذا اسمک أش ” (what’s your

name) etc. Basically “ شأی ” (aysh) is an abbreviation of the phrase “ شیء أي ”, in

which the word “ أي” is called an inquiring or an exclamation noun ( أداۃ اسم

to mean: what or which kind of, i.e. asking for a choice from an (است فھام

indefinite kind, whatever, whatsoever, what it is, what; what sort of; what;

which; who, whichever, whosoever, whosever or whoever.

also means: any which; no matter which, anything, include (ayy) أي

anything any, each, every, either, unspecified amount or number of

something or people, each individual or all possible, either, every, anything

of any kind, being the one just referred to; and this or these; asking for

choice from a definite set of alternatives, give a share, contribute, yield.

Arabic lexicons mentioned that أي (ayy) as a noun is also used as “یعن ي”

(means that): that is to say; in other words; that is; (بمعنى) namely.

as a verb is used meaning to: Wit , give a share, offspring, all (ayy) أي

rights, pitching a tent, data manipulation, freedom of opinion, continue

anyway, normalised fraction, travelers, controller functions.

According to Ibn‐Hisham the author of “Mughnee”, Aboo‐'Amr Ibn‐El‐'Ala,

Aboo‐'Amr Esh‐Sheybanee, Thaalab the author of “Faseeh, El‐Azheree the

author of “Tahdheeb” and Seyyid Murtada Ez‐Zebcedee the author of Taj

el‐Aroos, the saying “ أى زید” (ayy Zayd) means; that is Zeyd or that is by

Zaid, and أى زیدا I mean, Zeyd. Therefore, according to the above authors

means: “That is”, “By” and “Mean that” or “I mean”. They have (ayy) ”أى “

quoted the following verse 10:53 of the Quran in which they have translated

the word “ أى” (ayy) to mean “by”.

إنهلق by my Lord! it is the very truth!” (Translation Yousuf Ali)“ (10:53) إيورب

All traditional translations of the above verse 10:53 are similar to the above

in which they did not let the meaning of “إي” (ayy) come. We did not notice

this discrepancy in the above mentioned highly renowned lexicons as well

as in the traditional translations that were made on the authority of the

above Arabic literature. This is because we blindly read the translations of

the Quran and are not habitual of looking at each single word of the Arabic

text that has been revealed in the Quran but we also claim that we have

understood what is being said in the particular verse of the Quran and start

conveying to others the wrong message of the Quran.

I will show you here how they have translated the above verse 10:53 and

what is wrong in the traditional translation:

إنهلق ”رب“ and (ayy) ”إي”is used between (wao) ”و“ Conjunction :(10:53) إيورب(Rabbi) to mean: and, with, by, through. So, if we consider the above

translation right, i.e. “by my Lord! it is the very truth!” by assuming that the

word “إي” (ayy) was translated to mean “by” then we cannot see where the

meaning of conjunction “و” (wao) were placed and “و” (wao) was translated

to mean what? Also if conjunction “و” (wao) was translated to mean “by”

then where is the translation of ”إي” (ayy) and vice versa? However, if we

translate the word “إي” (ayy) as well as the conjunction “و” (wao) the true

translation will be produced as mentioned bellow including the meaning of

both the noun“إي” (ayy) and the conjunction “و” (wao):

Which is by my Lord that is for sure”. (Correct“ .(10:53) إيوربإنهلق

translation)

Have you seen the difference between the word to word true and the false

translation? Also you must have noticed that the correct translation using

all words of the Arabic text is quite clearer and more understandable.

Correct use of noun“إي” (ayy) can be seen in the following verse of the

Quran:

منون In what message after this will they then believe (7:185) فبأيحديثب ع دهي ؤ

(Yousuf Ali). So with which information/speech after it (do) they believe?

(Literal). So in which narrations after this one will they believe? (Free

Minds). Which Hadith, beside this, do they believe in? (Khalifa). What

HADITH besides the Qur'an, are they going to believe after him? (QXP

Shabbir Ahmed). The same statement “منون has been repeated ”فبأيحديثب ع دهي ؤ

in the verse 77:50, in fact which /in what Hadith, other than this, do they

uphold/believe? ف+ب+ أي= “ “ in which ”فبأي is a noun and the letter (ayyi) ”أي

in the beginning makes it universal truth, absolute reality and (Fa) ”ف“

priority whereas letter “ب” (Ba) between “ف” (Fa) and “ is a (ayyi) ”أي

preposition to mean: for, with and through.

Thus, it is established that in the general Arabic and in the above verses

10:53, 7:185 and 77:50 of the Quran, the word “ :is used to mean (ayy) ”أي

“what” and “which”.

The following verses of the Quran establish the same word “ to (ayyu) ”أي

mean: which, what and who. However, the half vowel movement on “ ”أي(ayyu) is just a the preposition meaning to “of”

أح صى ز ب ني which of the two parties was best at calculating (Yousuf (18:12) أيال

Ali). Which (of) the two groups/parties (is) more counting/controlling

(Literal).

منقلبينقلبون (26:227) وسي ع لمالذينظلمواأي

رقنعبی اجن ںیل ےگ ہک وہ )رمےن ےک دعب( ور وہ ولگ وہنجں ےن ملظ ایک (Tahir ul Qadri) اج ے ںیےنٹلپ یک ہگج ٹلپ رک وکیسنا

And those who caused injustice/oppressed will know which place of return

they return to (Literal)

Those who do wrong will come to know by what a (great) reverse they will

be overturned! (Pickthal)

And they who act unjustly shall know to what final place of turning they

shall turn back. (Shakir)

As for those who did wrong, they will know which fate they will meet. (Free

Minds)

Surely, the transgressors will find out what their ultimate destiny is (Khalifa)

The above verse is actually telling us about turning our shape, face, body

and template in the next life according to our deeds. This is altogether a

different subject on which I have already written many articles in English

and Urdu including a complete book of 300 pages, which is still with the

publisher. However, here we are not discussing on the translation of the

above verse 26:227 but only determining the meaning of the word “ أى” (ayy)

that we are studying from different verses of the Quran.

Homeyd Ibn-Thowr said that the verse in which “ أى” (ayy) occurs is never

without a noun or pronoun to which it is prefixed. El‐Farra and El‐Azheree

the author of “Tahdheeb” have quoted the old Arabic poetry to establish the

meaning of “ :from the old Arabic literature (ayy) ”أي

یاح تذهب األرض وأى ل لص یح - رأتنا إذ حن یفة ب نا تص

“Haneefeh (the tribe name) shout to us when they see us. And to what

place of the earth, or land, will they go for the shouting”

The Arabs say أى, the dual أی ان, and the plural أیون; and they make it

feminine, saying أی ة, and the dual أی تان, and the plural أی ات. They prefix it to

nouns like saying جلین الر أى (Who, or which, of the two men), and المرأتین أى

(Who, or which, of the two women), and جال أى ال ر (Who, or which, of the

men), and الن سآء أى (Who, or which, of the women). EI‐Jowharee the author

of “Sihah” has quoted an old Arabic saying, مه من ى أكر Whichever of) أیھم یكر

them treats me with honour, I will treat him with honour).

The Quran also uses the same pattern of prefixing “ أى” to nouns and

pronouns meaning to which, what, who, whichever, whatever, whoever,

whosever, and whosesoever of the (in relation with) prefixed noun and

pronoun.

in which/ in what land he is to die”. In the above verse“ (31:34) ”بأيأر ضتوت“

.is a noun (Ard) ”أر ض“

ن س اءال س عوا ف لهال whatever /whichever is called by them, in fact (17:110)أياماتد

for Him, are all the good names (word by word correct translation)

“In fact they call Him by any name all names are good for Him” (straight

correct interpretation).

(Tahir ul Qadri)اےھچ انم ایس ےک ںیسج انم ےس یھب اکپر ے وہ )بس(

Yousuf Ali translated: “by whatever name ye call upon Him, (it is well): for

to Him belong the Most Beautiful Names”.

EI‐Jowharee the author of “Sihah” translated: “Whichever ye call Him, He

hath the best names”

Yousuf Ali and all other translators copied the translation of EI‐Jowharee

the author of “Sihah” in which they have added “ye” a plural form of “thou”

meaning to “You” which is not the part of Arabic text of the above verse.

However, the present form of plural passive verb “ عوا is already (tadoo) ”تد

have a built in objective form of the pronoun of the subject of those who call

Him. Therefore, insertion of “ye” or second person plural pronoun “you” in

the translation is totally wrong and violation of the linguistic rule. So, the

correct pronoun to be used is the third person plural objective pronoun

instead of misleading insertion of second person plural pronoun “you”

Also if you pay attention to the above mentioned “word by word correct

translation” and the “straight correct interpretation” the word we are

studying “ أى” (ayy) is a synonym of “any” that is also translated to

whatever, whichever and whosever.

The application of “ أى” (ayy) can also be seen in the following verse of the

Quran in the same meaning.

قضي ت جلني اال whichever of the two terms I fulfil (Yousuf Ali) (28:28) أي

El‐Azheree has quoted an old Arabic saying in his book “Tahdheeb” : أی ى

ا كان وأیك اءلل فأخزاہ شر . in which the combined phrase “ أيك” (ayyuka) has been

constructed in the same pattern of joining “ أي” (ayyu)” with the masculine

singular pronoun “ ـك” to mean “you/your”, which is also known as an enclitic

form of أنت (anta). So, if أیك = أي + ـك is regularly used in the Arabic language

why don’t our scholars want to apply the same rule when“ أي” (ayyu) is

prefixed to a singular feminine pronoun “ها” (ha), making “أی ھا = ”أي “ + ”ها

(ayyuha)? This is because our non-Quranic dogma in which we believe that

God is a male entity and He can’t be a female. It makes no difference

whatever our belief is but this is the reality that the true meaning of the

Quranic phrase “ ھاأی ”is “who are Hers”, “who is Her”, “which is of Her”, “that

is of Her”, “that Hers”, “What’s Her”, “which is Hers”, “whosever is Hers”,

“whichever of Her”, “any of Her” etc. The helping verbs (is, are, etc) and

prepositions (of, s’ etc) are already built in the construction of the phrase

“ ھاأی ” by its vocal movements (semi vowels sound) that is automatically

adjusted with reference to the construction of succeeding noun.

The same formula (pronoun + verb/noun) has been applied on the word

.in the following verse of the Quran ”ايهم “

(18:11) فضرب نا على آذايهم

Then We draw (a veil) over their ears (Translation by Yousuf Ali)

In the above verse 18:11 “ایھ م” (Ayyhem) is translated very well in its

meaning of masculine 3rd person plural pronoun (hum) اي + ه م but we don’t

want to translate “ ا أیھ ” (Ayyuha) in the same manner, which is a similar

combination of a feminine 3rd person singular pronoun (ha) أى + ها.

Following the same pattern of pronoun + أي the phrase “ has been ”أي هم

constructed in the following verse 19:69 of the Quran, in which “ has ”أي

been prefixed with pronoun “ that is a 3rd person masculine plural (hum) ”هم

objective pronoun to make “ayyuhum”: أي هم = أي + هم meaning to “which of

them” but we think it is a big sin to translate the similar phrase of feminine

3rd person singular pronoun (ha) (أیھا ) أى + ها to mean “which of Her”

أشدعلىالرح نعتيا which of them (is) stronger arrogant/disobedience (19:69) أي هم

on (to) the merciful.(Translated by Literal). Also Free Minds, Pickthal,

Arberry and Qaribullah have correctly translated “ meaning (ayyuhum) ”أي هم

to “whichever of them” but the translation of H/K/Sahee “those of them

who” is grammatically wrong and not understandable. Khalifa, Shabbir and

the rest have not only omitted “ from their translations but also inserted ”أي هم

misleading words “the most” in the translation of the above verse 19:69. If

“ “ 3rd person plural masculine objective pronoun)”أي هم “ + ”هم can be (”أي

correctly translated to mean “which of them” why can’t “3) ”أي هاrd person

singular feminine objective pronoun “ها” + “ be correctly translated to (”أي

mean “which of Her” following the same rule? This is because traditionally

Arabs take Moon as a male because Arab polytheist pagans used to

believe that their Moon deity “Moon god” is a male deity. Therefore, during

the early Islam conspiracy they have misleadingly portrayed God as a male

throughout the interpretation of the Quran as they used to call Allah their

Moon god. Whereas the Quran uses both male and female genders for

God (Allah) and Quran strictly opposes the concept of Moon god “رام رال الشه رام رال .The unlawful moon god is for the unlawful moon god”,i. e ”(2:194) ”بالشه

moon god has nothing to do with Allah. Please see complete details of

moon god “ر .”in my article “Moon god and the sacrifice (Ash Shahar) ”الشه

Those who don’t believe in whatever I have said in the above lines ,about

they should Google “shahar god” or should go to the (shahar) ”شھر“

following link of ‘Wikipedia’ https://en.wikipedia.org/wiki/Shahar_(god)

As soon as you type “shahar god” on the internet you can find for yourself

complete information about “shahar god” (moon god) on so many sites.

Then open the Quran and look at all the verses in which the phrase “ر الشه رام ر“ and the word (Ash Shahar ul Haram) ”ال is used. You (Ash Shahar) ”الشه

can see yourself how sneakily they have twisted the translations of these

verses of the Quran to make the moon god and its sanctuary Kabaa the

most sacred and holy? Some scholars brought the false pagan myth of holy

months in the translations of “ر and some disciples of pagans have ”الشه

made Ramadan a holy month with the same word “ر (shahar) ”شه

In the Quran Allah has used more female gender for Himself, than a male

gender and contrary to our current belief He never said that He is

genderless. However, our pagan belief has made God genderless or just a

male. The Quran begins with the gendering attributes of God. In the very

first verse of the Quran “الرح نالرحيم مالل God has indicated His initial (1:1) ”بس

three gendering attributes, which are categorised as neutral, masculine and

feminine nouns (titles of God). ‘He’ (subjective), ‘Him’ (objective), ‘His’

(possessive) are used as His masculine pronouns. Whereas

‘She’(subjective), ‘Her’(objective), ‘Her/Hers’ (possessive) are God’s

feminine pronouns and ‘It’(subjective),’it’ (objective),‘its’ (possessive) are

His neutral pronouns used in the Quran. In the verse “الرح نالرحيم مالل (1:1) ”بس

God’s calling title (م ”الرح ن“ has neutral attributes, Al Rahman (الل) ”Allah“ (بس has masculine attributes of God and “الرحيم” denotes feminine attributes of

God. Also, in the verse 2:163 “هوالرح نالرحيم إلهإل إلهواحدل all three ”وإل هكم

genders are seen respectively in the single entity of God in one unit. The

same pattern is used throughout the Quran this is the reason why God has

used “plural pronoun” ( / نا نحن ) in many verses of the Quran. Had we known

the Quran in its original spirit we would have been able to answer the ever

big objection on the Quran from other religions in which they assert that if

Allah is one and a single entity then why does the Quran use Plural

pronoun in His speech?

These people don’t accept the usual stale answers of our scholars who say

that "We" is used only as the "Royal WE" just like it is used in the world for

royalty and that it is a big sin “shirk” and against the oneness of God to

believe in more than one God. No one seems convinced with these policy

statements when they themselves find the reality that Allah has frequently

used first person plural pronouns for Himself in many verses of the Quran

and in the same Quran Allah has also used first person singular pronoun in

many verses. If we accept what our scholars say that Allah has used His

plural pronoun “Royal We” just as for royalty then why did Allah not use the

same royal pronoun “WE” throughout the Quran? Using “Royal pronoun

“WE” in some verses and revealing some verses without the “Royal

pronoun” creates further complications and a doubt that some Quran was

revealed by Royal God and the rest by one who was not as royal as Royal

God!

Since we have changed the meaning of the words of the Quran and

memorised the wrong translation we have lost the message of God and we

do not know what is actually being said in the verses of the Quran.

In the following verse 11:41 three attributes of God have been revealed

with female genders “مجرےها” (Majrey Ha) means “upon Her to

continue/issue/run/move”, “مرساها” (Mursa Ha) means “upon Her to keep at

rest/to stop/bind/tie up” and “ حيم ,is already an affectionate (Raheem) ”ر

loving and a kind female authority. “ حيم ساها إن ربي لغفور ر رےها ومر م الل مج ”بس

(11:41)

Allah has clearly said in the Quran “(41:2) ”ت ن زيلمنالرح نالرحيم that it is revealed

from “الرح نالرحيم” (Ar Rahmaan – Ar Raheem). The Originating Authority /

The Progenitor (الرح ن) the Caring Matriarch//Founder (الرحيم). The plural verb

in passive mood “ت ن زيل” (tanzil) is very significant to understand the true

meaning of this verse, which shows more than one engenders of God,

which were jointly employed to reveal the Quran otherwise a singular verb

would have been enough. “ت ن زيل” (tanzeel) is wrongly taken as a noun of “نزل”

whereas the noun is called “نزول” (nazul). The actual meaning of “ت ن زيل” (tanzeel) is Download, Transfer, Upload or Copying Data. Allah did not use

any conjunction such as “و” (meaning to “and”) between “الرح ن” (Ar

Rahmaan) and “الرحيم” (Ar Raheem), which shows His multi gender

personality in one entity. This is the reason why Allah has used plural

pronoun to address the Prophet (pbuh) and people, wherever He was

needed to use His multi attributes. There is no doubt about God being a

single entity and indeed He is an absolute single entity but He has a unity

of His own so many known and unknown genders and attributes within

Himself (as a one unit). He uses His gender/s according to His attribute/s,

which He applies for certain things, e.g. for forgiveness”عفو” (Afu) He uses

His soft and affectionate motherly attribute “الرحيم”, which usually comes in

the phrase “غفورالرحیم” (Ghafoor Ar Raheem). A mother always forgives

everyone because of her God given instinct of love, affection and

closeness. Therefore, to make us understand God has figuratively come to

the level of the mother of all creature He used the same words to assure us

that He is always there for those who seek forgiveness. This is the reason

why “الرحيم” (Ar Raheem) has been used in the Quran more times than “الرح ن” (Ar Rahmaan) has been used. Whereas, God’s title Ar Rehmaan (الرح ن) denotes fatherly attributes of God and makes Him an almighty Authority

over everything that He has created.

“ عن ثم ن لننز یعة كل م حمن على أشد أیھم ش ت یا الر ع ” (19:69) In fact we drag out from every

sect whoever of them are extremely disgraceful / reprehensible rebellion to

Ar Rahmaan. (The almighty Authority)

Does the word “ حمن fit in meaning to the “most (Ar Rahmaan) ”الر

Beneficent”, “the most Gracious” or “the most Merciful” in the strict action of

dragging out or plucking out the rebellions, as mentioned in the above

verse 19:69?

أعوذبالرح نمنكإنكنتتقيا“ إن She said: "That I, I seek protection by (19:18) ”قالت

the merciful from you, if you were fearing and obeying." (Translation Literal)

Who gives protection out of “merciful” or “powerful authority”? Do we

normally have any fear of someone who is the most kind and merciful? In

fact people have fear of a strict powerful authority.

كانللرح ن عصيا“ that the devil has been disobedient to the (19:44) ” إنالشي طان

merciful. (Traditional Translation)

أخافأنيسكعذابمنالرح ن“ You my father, that I fear that torture (19:45) ” ياأبتإن

touches you from the merciful (Translation by Literal)

Does anyone have any fear of getting tortured by the most merciful?

In fact torture and mercy are opposite to each other and actually giving

torcher to someone is against the attribution of mercy. However, you can

correct the above statement only if you replace the word “merciful” with the

almighty authority, who can punish them on their wrong doings. The same

things has been portrayed in the above verse 19:18, in which Mary the

mother of the Prophet Jesus (pbuh) seeks protection from the almighty

Authority (Ar Rahmaan) and urges the angel to have a fear of the same

almighty Authority (Ar Rahmaan). In the verse 19:44 Prophet Ibrahim

(pbuh) tells his father that Satan was disobedient and rebellious to the

almighty Authority (Ar Rahmaan). In the next verse 19:45 Prophet Ibrahim

(pbuh) tells his father about the expected torcher or punishment of the

almighty Authority (Ar Rahmaan). All characters mentioned in the above

statements, i.e. Mary the mother of Prophet Jesus (pbuh), the angel who

was coming close to her, Prophet Ibrahim (pbuh) and his father, they all

knew the actual meaning of the title of God “الرح ن” (Ar Rahmaan) that He is

the almighty Authority because no one gives any threat of someone who is

very kind and merciful nor does anyone get scared of or have any fear of

the most kind and the most merciful. Therefore, the true meaning of the title

of God “الرح ن” (Ar Rahmaan) are not what we have got wrongly memorised

because of our non-Quranic belief and because of the misleading

information conveyed to us by our ignorant scholars. In fact “الرح ن” (Ar

Rahmaan) portrays the figure of the almighty Authority. There are more

clear words in the Quran that show God’s genders and His figurative

motherly and fatherly attributes but we have omitted them from the

interpretations of the Quran because of our false belief. There is no point of

reading the Quran if we do not want to accept what is actually written in the

Quran. The earlier revelations are duly consistence with the Quran in which

God did portray His fatherly figure and because God does not change His

initial practice therefore, He has also portrayed His fatherly and motherly

attributes throughout the Quran together with His motherly and fatherly

genders and characteristics. The motherly and fatherly attributes of God

are not biological but purely and only of figurative nature just as we call the

“Father of the nation” the one who leads the nation. “Father of knowledge”

is referred to a highly learned and exceptionally knowledgeable person who

is accepted as an authority in his field. Likewise, a “Father of Biology” is not

our physical or biological father but a person who is accepted as an

authority in the entire faculty of Biology. It is quite strange that a noble

scientist is called ‘Father of Inventions’ but we don’t authorise God to use a

title of figurative father and mother of His creations, which He has created

in and around uncountable universes. We happily call Michael Faraday the

“Father of Electricity” and grant him a title of the “Father of

Electromagnetism” but we have a severe problem in calling God the

“Almighty Father or Almighty Mother” Who have called Himself, in the

Quran, an Engineer and the best of the creators (احسناخلالقني). If anything

goes against our pagan dogma we declare it “Shirk” (the unforgiveable sin)

but we don’t realise that we have been actually committing “Shirk” by

displacing God from His authority and by regularly practicing the pagan

rituals in the name of Islam but actually dedicated to so called pagan deity

Moon god. We have no fear of God when we change His words, which is

the biggest “Shirk”. We are not scared of committing the biggest “shirk”

when we include the fabricated statements of people together with the

statements of God that was revealed in the Quran.

Anyway, the phrase “أي ها”is also known as an Epithet of God, which refers

to God’s female gendering attributes when definite nouns such as “ال ذی” (Al

Lazi) or its plural “ ال ذین” (Al Lazina) or definite noun of people or things like

etc to be followed. El‐Hareeree also (Annaas) ”الناس“ or (Aamanu) ”آمنوا“

mentioned on page 534 of “Makamat,” that ( أى) is sometimes an epithet

applying to an indeterminate noun.

Confused scholars of early Islam have compiled rubbish and misleading

dictionaries of the Quran in which they have technically distorted the actual

meaning of the words of God by following the false traditions and by

inserting their own fabricated thoughts without any authority. Although at

some point they enlightened the correct meaning or the correct use of

some Quranic words but they gave countless fabricated meanings and

excessive details of made up reasoning against the single correct meaning

to hide the truth. Therefore, an intensive care is required to consult the

Arabic dictionaries.

The above mentioned verses of the Quran have proven those scholars

wrong who do not take “أي ها” (Ayyuha) more than a redundant, extra,

useless or suspended word or a meaningless filler. Also the same verses of

the Quran reject those scholars who have invented that “أي ها” (Ayyuha) is a

“nidaa” or “munaada” or a vocative particle like “يا” (Ya) meaning to "O" or a

similar calling expression. Furthermore, the above verses of the Quran

have also proven those wrong who are lost in their self-created “Sarf-o-

Nahav” and make people confused in the name of Arabic grammar, which

they don’t even know themselves.

It is also asserted that “أیتھا” (Ayyatuha) refers to women only to mean: “they

believed or you believed”. This is because of the myth that all plural objects

are feminine but this myth of our scholars is rejected by those verses of the

Quran in which “أی ھا” (ayyuha) has been used with the successive plural

nouns instead of using asserted “أیتھا” (ayyatuha), e.g. “ آمنوا یاأی ھاالذین ” (Ya

ayyuha allazina aamanu), “ الناسأی ھایا ” (ya ayyuha an maas) “ المومنون أی ھایا ” (ya

ayyuha almominun) etc. In the above Quranic examples, “ الذین” (allazina),

are all plural nouns, which follow (al mminun) ”المومنون “ and (annaas) ”الناس“

However, according to Ibn‐Seedeh the author of the .(ayyuha) ”أی ھا“

“Mohkam” أیھا and أی تھا are also used for the purpose of particularising in

which case they are not preceded by “یا” (ya).

Also Arabs practically prefix “ أى” to pronouns, saying أیھما and أی تھما (Who, or

which of them two), and أیھم (Who, or which of them), which proves those

scholars wrong who assert that أی تھما refers to women only. Whereas, أيهن

and أي تهن correctly refer to women. El‐Farra and El‐Azheree the author of

“Tahdheeb” also agree that أیھن (Who, or which of them) refers to women.

Ibn‐Seedeh, the author of Mohkam also said that sometimes Arabs say,

Who, or which of them referring to) أیھن :referring to women, to mean أی تھن

women).

In reality “أیتھا” (ayyatuha) has nothing to do with women as it is wrongly

asserted that it refers to women only, but in fact “أیتھا” (ayyatuha) is a

combination of 3rd person singular feminine pronoun (her/hers) “أیت“ + ”ها” =

is “wight”, which is explained in the (ayyt) ”أیت“ The true meaning of .”أیتھا“

thesaurus to mean: a person of a specified kind, any living being, a

creature. According to "A History of African Societies to 1870" by Elizabeth

Isichei and books.google.co.uk/books?isbn=0521455995 “أیت” (ayyt) is an

Arabic term or phrase which means “people of” that is also shown in some

names like “ الخمینی ہللا آیت ” (Ayyatullah Alkhumaini) or “ علی سید حاج العظمی ہللا آیت

,etc. However, literary meaning of this word is “a spirit, ghost ”حسینی سیستانی

or other supernatural being. Advanced Learner’s Dictionary & Thesaurus

of Cambridge University press explained “أیت” (ayyt) “a ghost, or a dead

person who has come back to life”. “أیت” (ayyit) is also translated as

“clear signs” but actually the plural word “بینت” (bayyinat) or singular “بین”

(bayyen) should be translated as “clear signs” because of the meaning of

the plural word “بینت” (bayyinat) or singular “بین” (bayyen) refers to the true

evidence that is actually the clear “sign” and the clear “verse” as “بی نة”

means “a clear thing”. The American Heritage® Dictionary translated “أيت”

(ayyit) meaning to heroic, daring, noble, archaic, valorous and brave

as well as the “people of” and explained that “أیت” (ayyit) is a synonym of

Arabic word “بنو” (Banu) as used in “بنو هاشم” (Banu Hashim) etc. “Indifferent

Languages Dictionary” mentioned “أیت” (ayyt) to mean: heaven, hermit,

impudent, knowledgeable, legendary, optimist, prudent and sullen. Legal

thesaurus took “أیت” (ayyt) to mean: undergo, charge, physical change,

change in substance. According to Scientific thesaurus, Medical

encyclopedia, Roget's 21st Century Thesaurus, Harper Collins

Publications, Random House Kernerman Webster's College Dictionary and

Almaani thesaurus and dictionary, “أیت” (ayyt) means: to experience or be

subjected to, a house that is undergoing renovations, to convert or be

converted totally or partially into ions, i.e., ionize, to convert or be converted

totally or partially into ions, (General Physics) to change or become

changed into ions, to separate or change into ions, to produce ions in, to

become changed into the form of ions, as by dissolving, to add an electron

to, or remove an electron from, an atom or group of atoms so as to give it

an electric charge, o form ions in a substance, lightning ionizes air, i.e.

ionizing, Insulin that breaks into a kind of sweet fructose and produces

energy to keep the human body functioning.

A popular holiday company “ ایت ئشواط جزیرۃ ” (Wight Holiday) uses the same

Arabic word “أیت” (ayyt) for its practical applications into their business and

to attract their customers, who understand its meaning to heaven, charge

into life, nourishment of spirit, lively, sweet, lightening, noble people, heroic

and optimistic personal or a specified kind etc. If you google you will find so

many Arab businesses in which the same word “أیت” (ayyt) is still used in its

true meanings and both the Arab business owners and people understand

the correct meaning and practical application of this word in their daily life

but when they come to the Quran they change its meanings following the

false Islamic literature and misleading interpretations of the Quran. This is

nothing but a hypocrisy against Allah’s words revealed in the Quran. Does

the above stated holiday company “ ایت شواطئ جزیرۃ ” book only women to

take them on holidays or do other Arab businesses that use “أیت” (ayyt) in

their names do business with women only? This is the real mess in the

understanding of the Quran that was initially created by Arabs and

subsequently spread throughout the Muslim world.

Therefore, the following verse 89:27 makes it clear that the Quran did not

use the phrase “أي ت ها” (ayyatiha) for women only but in fact it addresses both

men and women.

,O (thou) soul" (:To the righteous soul will be said) (89:27) ياأي ت هاالن ف سال مط مئنة

in (complete) rest and satisfaction! (Translation by Yousuf Ali).

You, you the self, the assured/tranquil (Literal). 'O soul at peace (Arberry)

"O you soul which is peaceful." (Free Minds). O satisfied soul (Qaribullah)

As for you, O content soul (Khalifa).

None of the above and any of the rest of the translations of this verse are

correct because the Quran was revealed onto a live person the Prophet

Muhammad (pbuh) and all the instructions of God revealed in the Quran

are for living people only and not for the spirits or the ghosts. Also “الن ف س” (annafs) means “the person” but only to ruin the meaning of “أي ت ها” (ayyatuha) and to insert the polytheists’ myth of liberation of soul, that is

also known as “mukti” and “gati” in Hinduism. The meaning of this verse,

even the whole chapter 89 has been changed. Arab pagans were

influenced by Hinduism that was prevailed throughout the East and the

Middle East including the present land of Saudi Arabia. According to their

polytheist belief, if someone, especially women, dies unsatisfactory without

fulfilling their inner desires their soul does not reach its destination and only

satisfactory souls get resurrection and attain life in the higher realm

(Moksha). According to this pagan myth unsatisfied souls remain attached

to the earth, especially who have unnatural deaths like suicides, accidents

and died without unsettled issue or spirits of those whose last rites could

not be performed properly due to various reasons. The language of

interpretation and explanation of the above verse 89:27 and in fact the

interpretation of the whole chapter 89 is full of pagan connotations for

conveying the pagan myth in the name of the Quran. There is no scope to

explain it further in this article, which will be explained in the relevant write

up but Oxford Dictionary of World Religions explained it well for those who

are keen to know more about it.

The above verse 89:27 is wrongly translated on behalf of early Islam

scholars who wrote in their dictionaries that “ن ف س” (nafs) is a human spirit

(ghost), which is an irregular feminine noun, hence why أیتھا is used for

women only. Since then the actual meaning of the word “ن ف س” (nafs) has

been changed in all subsequent Arabic dictionaries and the translation of

the Quran. However, along with its made up meaning of “human spirit” or

“ghost” some good dictionaries still give the true meaning, of “ن ف س” (nafs), to

mean a “person”, “himself” or “herself” and “individual candidate”. Likewise,

in spoken language “ن ف س” (nafs) is used to describe one’s self personality or

oneself. Also if the above verse 89:27 refers to women only with the words then what was said to men, instead of these words, to treat ياأي ت هاالن ف سال مط مئنة

them equally? If “الن ف سال مط مئنة” (annafs al mutmainnah) is meant to be a

satisfied ghost or a soul then it should be found in men as well but we

cannot find any separate statement for men only that contains the similar

words, i.e. “الن ف سال مط مئنة” (annafs al mutmainnah) without its preceding

phrase“أي ت ها” (ayyatuha).

In fact, the Arabic word “ال مط مئنة” does not mean “satisfaction” or “peaceful”

like they take it in Persian language. However, the Quran was revealed in

straight Arabic language and the Arabic word “ال مط مئنة” is derived from the

Arabic root word “طمن” to mean: aspirations, ambitions, humbleness,

submission, bow down in belief and being put before Allah’s words.

EI‐Feiyoomee wrote in “Misbah” that the Arabic word “ مأن derived from ,”اط

He stooped, [bent himself down,] or lowered :(Raka) ”ركع “ means ”ط من“

himself. The word “ ركع” (Raka) is the root word of the Quranic word “رکوع”

(Raku) means bow down in acceptance of Allah’s orders. Seyyid Murtada

Ez‐Zebcedee gave the following Arabic saying in Taj -el-Aroos: “ ا طمأن ت

.”means: "the land, or ground, was, or became, low or bowed ”األرض

However, on the page 280 of “Makamat”, El‐Hareeree gave an example of

saying “ ع اطمأن ب الموض ” meaning to: He settled in the place; i. e. He remained,

stayed, abode, or dwelt, in the place, and took it as his home. Some

scholars took the word “ال مط مئنة” to mean: tranquility, stillness and freedom

from disquietude, a thing to which one trusts, or upon which one relies.

However, modern Arabic dictionaries explained correctly the word “ال مط مئنة” that is revealed in the above verse 89:27 meaning to: the humble, the

submissive, being put before Allah’s words, ambitious, aspirant. Therefore,

the Quranic word “ال مط مئنة” (almutmainna) is 100% wrongly translated to

mean: satisfied and content. Whereas in Arabic the word “رضي” from “راض”

is used to mean “satisfied” and “content”, which is seen in the next verse

Come back thou to thy Lord,- well pleased“ .(89:28) ”ار جعيإلربكراضيةمر ضية“

(thyself), and well-pleasing unto Him!” (Yousuf Ali). All translations of the

above verse 89:28 are more or less similar to the above mentioned

misleading translation of Yousuf Ali. No scholar ever bothered to

understand that this verse 89:27 “ياأي ت هاالن ف سال مط مئنة” does not address any

satisfied or content soul but in fact God addresses “a submissive, humble

and aspirant person” who satisfied God. Also it is common sense and a

fact that the candidates have to satisfy the examiner in order to

progress to the higher class instead of satisfying themselves?

O’ Her (God’s) optimistic aspirant/ submissive .(89:27) ”ياأي ت هاالن ف سال مط مئنة“

candidate/ humble person (correct translation)

Return to your Lord having fulfilled His condition (89:28) ”ار جعيإلربكراضيةمر ضية“

(Advanced correct translation)

Return to your Lord having satisfied Him satisfactorily (Basic correct

translation).

In the verse 89:27 God called people in soft motherly tone by using a

feminine pronoun for Himself, which should be translated in the same way

as it has been revealed in the Quran.

Almaani and other reputable Arabic lexicons mentioned the word “ ضي ر to ”م

mean: Satisfying Fitment, Primary Gain, Patient, Fair, Satisfactory, Fit and

Condition. The possessive pronoun “ ة” combined with “ ضي ر ”ربك“ refers ”م(your Lord), i.e. “مر ضية” (mardiah) means: condition of Lord.

ض “ ر ضي “ ,is also considered a health condition therefore ”م ر is a criterion ”م

condition. Arabic language is quite simple in making different derivatives

from any Arabic word, e.g. in Arabic an aeroplane or an aircraft is called

and where it lands or takes off, i.e. an airport or an airfield is (Tairah) ”طائرة“

called “مطار” (mataar). Likewise, satisfied is known as “رضی” (radi) and

satisfactory field or satisfying condition is called “ ضي ر Same as .(mardi) ”م

is a determined “condition” of (mard) ”مرض“ i.e. satisfy and ,(rad) ”راض“

satisfaction that works and determines both ways, e.g. when a doctor is

satisfied with the outcome of the test results and he is satisfied with the

symptoms and his diagnostic then he confirms the condition of illness or

the disease that his patient has. Likewise, when an examiner is satisfied

with the outcome of the results then he confirms the state or the condition

of a candidate which could be fail or pass. Therefore, the basic element of

satisfaction is found in “رضی” (radi) and “ ضي ر to achieve the (mardi) ”م

condition of satisfaction. However, our learned scholars do not know

whether a candidate should be self-satisfied or if the examiner is supposed

to be satisfied by the efficiency of a candidate. This is the reason why they

have wrongly translated the above verses 89:27- 28 to mean: “O satisfied

soul-return to your Lord wellpleased, wellpleasing”. This is the translation of

Qaribullah but the rest of the translations are similar, however the correct

translation is as under:

(28 -89:27) ”ياأي ت هاالن ف سال مط مئنة-ار جعيإلربكراضيةمر ضية“

O’ Her (God’s) optimistic/noble aspirant / submissive/ humble person/

candidate- Return to your Lord having satisfied/fulfilled Its (Lord’s)

condition satisfactorily (word by word correct translation of verses 89:27-

28).

A passive form of plural verb of present tense “ has been used in the ”تط مئن

following verse 13:28, which is derived from the same root word (طمن) of the

word “ال مط مئنة” that has been revealed in the above verse 89:27 but it has

been used with the people and not the “soul”

تط مئنال قلوب رالل ألبذك رالل (13:28) الذينآمنوا وتط مئنق لوب همبذك

The delighted submitters even optimise their hearts by remembering God,

treat / make exceptional optimisations of the hearts with God’s

remembrance (word by word basic translation 13:28)

Although واو (wao) is used as a conjunction to mean: and, by, with, through,

and used as one of the class termed ی ة and is a letter of ,(or labials) شفھ

augmentation but the same particle واو (wao) is also used in the sense of

Arabic article “بل” (bal) to give fullness of sound to notify (verb) and to

mean: but, it, even, rather, and even. This particular use of واو (wao) is

known as و; قصد (wao qasad), i.e. intent or aim, and also و; نظر (wao nazar),

i.e. consideration. However, a good linguistic skill is required to correctly

reflect واو (wao) in the translation with its true spirit of use in the verses of

the Quran. Any word of the Quran and even a small particle like واو (wao)

cannot be correctly translated by personal views of the translator or by

virtue of making the translation good to read as our scholars did throughout

the translation of the Quran but in fact to bring the correct translation all

preceding and successive verbs, nouns, linguistic particles and articles are

carefully taken into account. For example in the above verse 13:28 واو

(wao) is coming with the plural combination of verb “ that (tatmainna) ”وتط مئن

starts with letter “ت” (ta), which is an action that is to be applied on the

successive definite plural noun “ال قلوب” (al qulub) by preceding word “ آمنوا” (aamanu) which is also a plural verb in passive mood (normally considered

noun) of those candidates who have submitted or surrendered themselves

before the commandments of God, i.e. the submitters. In this situation the

placement of واو (wao) between “ آمنوا” (aamanu) and “ (tatmainna) ”تط مئن

denotes “further action” to be taken by those who are already fallen in the

category of “ آمنوا” (aamanu). In other words واو (wao) is certainly coming in

its basic function of conjunction between two clauses of speech, which

separates two clauses but at the same time, meaning to “and”, it urges

those candidates who are “ آمنوا” (aamanu) to do (i.e., and to do with

reference to the preceding clause) or carry on (i.e., and carry on) doing

further optimisations of their “ال قلوب” (al qulub). The definite article “ال” (al)

with the plural noun “ق لوب” (qulub), i.e. “ال قلوب” (al qulub) has been used to

mention particular “ق لوب” (qulub) that is not the plural of usual “قلب” (Qalb).

The word “ق لوب” (qalub) is a plural of “قلب” (Qalb) literally means to turn

something around on its face, or to flip something over, such as the turning

over of a body, or the turning someone from one direction or phase to

another. The derivatives of the same word “قلب” (Qalb) can be seen in the

verse منقلبينقلبون that is also mentioned in this article (26:227) وسي ع لمالذينظلمواأي

to determine the meaning of the word “ In the translations of this .(ayy) ”أي

verse (26:227) our scholars had no option but to take the literal meaning of

the words “منقلبينقلبون” (munqalabin yanqalibun) to mean: place of return they

return to (Literal). Therefore, the verse راللتط مئن ألبذك رالل الذينآمنوا وتط مئنق لوب همبذك submission (الذين) is urging those who have tasted or enjoyed (13:28) ال قلوب

to God must carry on following Allah’s orders in their return (current life)

and also to treat the returns (further lives) with Allah’s commandments.

This is the advanced and absolutely perfect translation of the above verse

13:28.

However, to keep it simple I have already told you a basic correct

translation with the necessary modification in the traditional translation

according to the Arabic text of this verse.

Our heart works as a “return valve” and because of its function of

“returning” blood to our body it is called “قلب” (qalb) in Arabic but the definite

article “ال” (al) with the plural noun “ق لوب” (qulub), i.e. “ال قلوب” (al qulub) has

been used to mention the particular “ق لوب” (qulub) different to ordinary heart

of everyone’s body that returns blood to keep us alive. Therefore, until we

do not have a truly advanced translation of the whole Quran or until we

don’t surrender our non Quranic beliefs in favour of the Quranic theory of

life and death, we have no option left but to take the word “ال قلوب” (al qulub)

to mean heart in the basic translation. However, even to bring the basic

correct translation we will at least have to pay attention to other words of

this verse and avoid using senseless words in the translation of “تط مئنق لوب هم” (tatmainna qulubihim) as most of the scholars have translated these words

of the Quran to mean “heart at rest”. Don’t they know that “heart at rest”

means death? Some translated “peace” and “satisfied” because they

wanted to justify their misleading translations of other verses in which the

derivatives of the same word “ have been wrongly translated to mean ”ط مئن

“satisfied”. Also when they could not make the straight sentence they

distorted the meaning of the word “ to justify their misleading (Ala)“ أل

translations.

According to the correct Arabic Grammar “ in (summing up) قص ر (Ala)“ أل

imperative form has been used in the above verse meaning to “treat” or

make exceptional optimisations ( with God’s (ال قلوب) of the hearts (تط مئن

remembrance (رالل to mean: “is (Ala)“أل “ but ignorant scholars translated (بذك

it not with God's reminder the hearts/minds become assured” (Literal and

Qaribullah). QXP (Quran expert) Shabbir Ahmed, Hilali/Khan, Pickthal and

Asad translated “ أل“(Ala) in this verse meaning to: “verily”, Yousuf Ali

translated it: “for without doubt”, Shakir and Maulana Ali translated “surely”,

H/K/Saheeh translated the same word meaning to: “Unquestionably”,

George Sale and JM Rodwell translated “ أل“(Ala) meaning to : “shall not”,

Khalifa translated it meaning to “Absolutely”, Arberry, Sarwar and Free

Minds completely omitted this important word of the Quran from their

translations.

However, the translators of the above verse 13:28 are confused between

.which means: no, very little, apart from or except ,(illa) ”إ ل “ and (ala) ”أل “

I do understand that this article is getting lengthy but it is also important to

present the correct translation of the verses we are referring to here

together with the comparison of misleading translations so that you can

assess the knowledge and ability of our scholars and start reading the

Quran with its own words without relying on the translations of any scholar

because they don’t have the slightest knowledge of the Quran and its

language.

So, coming back to يا (ya) and أيها (ayyuha) we must note that يا (ya) and

the ,(ya) يا are not synonyms of each other, and unlike (ʾayyuha) أيها

phrase أيها (ʾayyuha) inflects for gender.

The next word is “ال ذ ى” (Al lazi) which also comes in plural form “ ى ن ال ذ ” (Al

lazina). You can read complete details of this word of the Quran in my

research article ”Salaah ,is not contact prayer (Namaz)”. However صالۃ

precisely it is translated to mean: what, whatever, that, who, whoever,

whosever, which and whichever etc. According to “Mughni” “ أى is also a

conjunct noun which is sometimes used in the manner of ال ذ ى (Allazi).

Sihah, Mohkam and Mughni also said “ أى” is synonym with ال ذ ى (Allazi).

Therefore, this word “ال ذ ى” (Al lazi) and its plural “ ى ن ال ذ ” (Al lazina) have been

wrongly translated throughout the Quran, following EI‐Jowharee the author

of the “Sihah”, Ibn‐Seedeh the author of the “Mohkam”, Ibn‐Hisham the

author of the “Mughnee” and some other early scholars of Islam. If we

follow the misleading statements of the early scholars and translate “أی ھا”

(ayyuha) and “ال ذ ى” (Allazi) in the same manner considering both of them

synonyms of each other then we will have to delete either “أی ھا” (ayyuha) or

(ayyuha) ”أی ھا“ from those verses of the Quran in which both (Allazi) ”ال ذ ى“

and “ال ذ ى” (Allazi) have come together because in misleading early

dictionaries of the Quran both “ ی ھاأ ” (ayyuha) and “ال ذ ى” (Allazi) have been

given to mean: what, whatever, that, who, whoever, whosever, which and

whichever. God fearing people like you and me cannot dare to delete any

word of Allah but our scholars did it without any fear and have declared “أی ھا”

(ayyuha) as a redundant or suspended word because they were unable to

keep the reading flow in their fabricated translations of the verses of the

Quran by using twice the same word like; which which, what what, that that

or who who etc. Likewise, some scholars have made redundant “ال ذ ى”

(Allazi) in the translations. As mentioned earlier in this article with the

reference of the verses 17:88, 11:13 and 2:23 about valuable words of the

Quran that Allah has chosen to deliver His message to the mankind and

none of His blessed word is redundant, abundant or useless. Therefore, a

rule of thumb is that if the previous object is not definite, i.e. without the

definite article ال (Al) the word “الذي” (Allazi) and its plural “ الذين” or its other

derivatives will not be translated as the “relative noun” (السم الموصول) but in

fact “الذي” (Allazi) will be treated as the passive verb and noun of the root

word “لذ” (Laz) to mean: delight, enjoy, flavour and taste. The Arabic word

commonly known as “Lazzat” is also derived from the same (Lazzah) ”لذة“

root word “لذ” (Laz).

However, the same scholars who gave misleading meanings of the words

of the Quran in their literature have also said that the words یذ are لذ and لذ

used in the same manner, as epithets. El‐Leyth Ibn‐Nasr Ibn‐Seiydr, held

by El‐Azberee to be the author of the first Arabic dictionary “Al Eyn”, Ibn‐

Mukarram the author of famous Arabic dictionary and grammar “Lisan eI‐

'Arab” and El‐Azheree the author of “Tahdheeb” have mentioned in their

dictionaries that verb “ لذ” (Laz) signifies: pleasant, delightful, delicious,

sweet, desirable, or desired. The Lexicons passim, Muhkam and Kamoos

have explained, “ لذ” meaning to: He is in a pleasant, or delightful, state of

life. Ez‐Zamakhsheree mentioned in the “Asas” لذ رجل meaning to: A man of

pleasant, or delightful, conversation, or discourse. الل ذ and الل ذ written with

two (ل) láms forms dual of “ال ذ ى” and plural is formed with the elided (ن)

Noon “ ین ,means: pleasant (Laz) لذ ,Therefore .”ال ذون “ and sometimes ”ال ذ

delightful, delicious, sweet, good an object of desire, or a thing desired, he

counted, accounted, reckoned, or esteemed, it pleasant, it please, or

delight, enjoy, enjoyment, free from pains, pleasantness; delightfulness;

deliciousness and sweetness.

The next word is “ آمنوا” (aamanu), which is a perfect verb in passive mood

in which the pronoun of those who have “آمن” (aaman) is embedded in the

objective form. Research shows that the actual meaning of the said

Quranic word “ آمنوا” (aamanu) have been technically distorted by muddling

up two different subjects:

ن“ -1 applied on (mutmain) مطمئ ن (اسم) that is actually a noun (aamin) ”آم

the subject (فاعل) “الن ف س ال مط مئنة” being: humble, submissive, obedient,

compliant, being put before, who bow down in acceptance, being ambitious and being aspirant. This is also called “ طمأن ینة أمن ” (aman

tamaninah) that refers in the above mentioned verse 89:27 “الن ف س who is humble and bows down him/herself in compliance of ”ال مط مئنة

the commandments, and who make themselves obedient to God.

Only these people are called “ آمنوا” (aamanu) in the Quran and only

these people will have no fear at the time of their Judgment because” they are the one who have satisfied their ”89:28 ار جعيإلربكراضيةمر ضية

Lord according to His standard of satisfaction. In reality “ آمنوا” (aamanu) is derived from “ن and works (mutmain) مطمئ ن of (aamin) ”آم

as an adjective of “الن ف سال مط مئنة”, i.e. the self-obedient. However, the

proto root of “ن م ن is (aamanu) ”آمنوا “ and (mutmain) مطمئ ن of (aamin) ”آم

(MN). This root word “من” is called “ من تصاون ” and its action (فعل) is called “ا ت قى” that itself leads to “ تقوی” (Taqwa) that is frequently mentioned in the Quran but wrongly translate to mean: pity or fear of

God. Whereas “ تقوی” (Taqwa) is the action of “ آمنوا” (aamanu) which

they gain by doing good deeds in the compliance of Allah’s commandments. Have you seen that every word of the Quran is interlinked with each other like a chain but we don’t understand them because this chain was broken and dispersed during the early Islam conspiracy, when the meaning of the Quranic words were changed.

2- “ نأم ” (aman) is a Persian word which is phonically similar to the above mentioned Arabic word “ن .but it is totally different in meaning ”آم Persian “ نأم ” (aman) means: peace, calm, quiet, smooth, moderate, unruffled, peaceful; state of tranquility or self-composure or stability, law and order, safety, security, surety and being peaceful.

In Arabic language the level of corruption is unbelievable and much higher than any other language of the world, which was purposely done to hide the actual message of the Quran. This is the reason why all Arabic dictionaries are corrupt in which along with the meanings of Arabic words the meaning of similar Persian words are also inserted in the same list of meaning of Arabic words. However, if you want to observe this corruption for yourself, you need four dictionaries of any reputable publisher like any well-known university press. Take Persian to English, Arabic to English, Persian to Arabic and Arabic to Persian dictionaries and find the meaning of Arabic word “آمن” (aamn) in Arabic to English dictionary and without closing that page open the Persian to English dictionary and find the Persian word “آمن” (aamn) and note its meaning. Go back to the same page of Arabic to English dictionary and take away those meanings of Arabic word “آمن” (aamn) that you have noted from the Persian to English dictionary because they were the meaning of similar Persian word “آمن” (aamn). The remaining meaning will be close to the actual meaning of Arabic word“آمن” (aamn). Leave the pages of both dictionaries open and go to Arabic to Persian and Persian to Arabic dictionaries for cross checking the meaning of the same word “آمن” (aamn). Discard the meaning of Persian word “آمن” (aamn) and note only those meaning that apply to the Arabic word “آمن” (aamn). Now, go back to the same page of Arabic to English dictionary and filter the remaining meaning in the list from which you have already taken away Persian meaning of the Arabic word “آمن” (aamn). Now, the true and authentic meaning of this Arabic word “آمن” (aamn) will be in your hand, which you can freely apply to the verses of the Quran wherever “آمن” (aamn) or its other derivatives have been used.

Those who do not have an access to above stated four dictionaries they can try using internet dictionary or google translator by changing the languages from the drop down arrows. They may not be as reliable as the published dictionaries of university press but I am sure internet dictionaries and google translator will verify my research that I have explained above

and will give you a clue which word of the Quran was taken as a Persian word in the translation. If you look at English word “peace” in English to Persian Dictionary you will find it to mean “صلح” (sulah) in Persian which is opposite to “جنگ” (Jang),i.e. “war” but when you look the same English word “peace” in English to Arabic Dictionary you will find it to mean “سالم” in Arabic. It will make you clear that Arabic word “امن” cannot be translated to “peace” but in all Arabic dictionaries “peace” is one of the meaning of “امن” (aman) is wrongly mentioned. When you look at the English word “safety” in English to Arabic Dictionary you will find it meant to “سالمة” (salamah) in Arabic and when you look the same word “safety” in English to Persian Dictionary you will find “safety” in Persian to mean “ایمنی” (aimni) that is derived from the Persian word “امن” (aman) but Persian “امنیت” (security) and “safety” are wrongly found in the list of the meanings of Arabic word “امن” (aman). Now look the English word “believe” in the English to Arabic dictionary. You will be surprised to know that “believe” is called “يصدق” (yasdaq) and “صدق” (sadaq) in Arabic. Now look at the same word “believe” in English to Persian Dictionary you will be astonished to see that “believe” is called “ايمان” (aiman) in Persian. You will also find that “faith”, “trust” and “belief” written in the meaning of Persian word “ايمان” (aiman). You will be more surprised when you look at the meaning of “believer” in English to Persian Dictionary as “believer” means “مومن” are given in English to Persian Dictionaries but in the English to Arabic Dictionary “believer” is given to mean “ ب موثق ” and “ بشخصیة موثق ” authentic, legal, verified or certified personality, figure, character, persona and “جلد” the outer shell of a person. Therefore, if the Arabic word “امن” (aman) does not actually mean “believe”, peace, security, safety or surety then why is it translated in

the Quran in the same meanings? Likewise, if the Quranic word“ آمنوا” (aamanu) is a derivative of Arabic word “امن” (aman) how it is translated in the Quran to mean “believers”? I have disclosed all tips to reach the correct and true meanings of the words of the Quran to show you the reality.

However, I really feel sorry for those dead locked ignorant people who think that the Quran was not revealed in general Arabic language but it was revealed in such a language which is quite different to the one that is used and understood. They don’t want to know that the Quran itself says that it was revealed in the straighten Arabic language so that common people can understand its message in their own language. They assert that the Quran was not revealed in the spoken Arabic because they are the followers of

those demons who have twisted and distorted the actual meaning of straightforward and simple words of the revelations of God under the same infidel belief. If we believe in these people then it would be impossible to standardise the Quran and everyone will take their own meaning. Also there is no blame on them for any sin who could not or cannot follow the Quran. No judgment and no accountability should be held because people do not know the language of the message of God and they could not understand what God wanted from them. Also what is the point of sending the guidance for the whole mankind which is not in the language that everyone can understand? In fact the message of the Quran can be only standardise with the standard Arabic language that is understood worldwide and there is no room of anyone’s personal theory in the interpretation of the Quran in the name of metaphor or allegory. These are the terms which were invented by Paul to sabotage the actual message of the Bible during the early Church Conspiracy. God has no shortage of words and He is more intelligent and skillful than those ignorant who are putting their words in Allah’s message. If God wanted the same interpretation of His words which is given by people God would have explained it in the Quran in His own words.

Thus, the true meaning of “ آمنوا” (aamanu) were engineered and purposely

modified in the translations of the Quran to bring the pagan myth of becoming a believer by having a verbally or orally belief in God. Arab pagans used to do the same. They used to follow their polytheist dogma but at the same time they used to believe in Allah as well. They used to call Al Suboyi (nonbelievers) to the monotheists and to those who used ”الصبوئی“to reject their stone deities having accepted Islam. Therefore, the “believer” is actually a term of the Dark Age in which polytheists used to call themselves the “believers”. You can still observe the same terminology in the polytheists like Hindus and others. They believe in one almighty super power “OM” (God) but they worship so many gods and goddess thinking them a reflection or images of almighty God. If you ask they always call themselves not only a true believers but the very first believers of God as Hinduism is an ancient religion which was prevailed from India to throughout the Middle East. Therefore, the Arab pagans were actually the Hindus. Also which religion says no to become a “believer”? In fact religion means believe in God and to have faith in God is a basic philosophy of all religions. This is the reason why they attract innocent people in the name of

God. However, unlike the philosophy of religions the Quran does not take

meaning to the common religious term “believer” but Quran (aamanu) ”آمنوا “

correctly calls “ آمنوا” (aamanu) to those “الن ف سال مط مئنة”, i.e. the obedient of Allah

who are compliant of Allah’s command, who humbly bow down and who follow the guidance of Allah.

The Oxford Handbook of Late Antiquity of Arabia and Ethiopia, states on page 286-287 that “around 565 AD the Quraysh became a dominant force in western Arabia, receiving the title "God's people" (ahl Allah), and formed the cult association of ḥums, which tied members of many tribes in western Arabia to the Kaaba”.

The in depth research on the roots of the words of the above stated verses of the Quran and cross checking the meaning of “امن” (aman) and “ایمان” (aiman) in Arabic to Persian, Arabic to English, Persian to English and English to Arabic and Persian dictionaries prove that the Arabic words

cannot be translated to mean (aamanu) ”آمنوا “ and (aiman) ”ایمان“

“believe/belief” or “believer/s” unless these words “ایمان” (aiman) and “ آمنوا” (aamanu) are treated as Persian words instead of Arabic.

Also, according to The Oxford Handbook of Late Antiquity of Arabia and Ethiopia, The Formation of Islam: Religion and Society in the Near East, 600-1800. Cambridge University Press. ISBN 978-0-521-58813-3, Islam: A Concise Introduction, by Neal Robinson, ISBN 978-1-136-81773-1, Muhammad and the Origins of Islam by Francis E. Peters, SUNY Press, ISBN 978-0-7914-1875-8, Muhammad, Prophet of God. Wm. B. Eerdmans Publishing. p. 21.ISBN 978-0-8028-0754-0, Islam: A Short History by Karen Armstrong, ISBN 0-8129-6618-X, Arabia and the Arabs: From the Bronze Age to the Coming of Islam by Robert G. Hoyland, ISBN 978-1-134-64634-0, the religion in pre-Islamic Arabia was a mix of polytheism, Christianity, Judaism, and Iranian religions. Arab polytheism, the dominant form of religion in pre-Islamic Arabia, was based on veneration of deities and other rituals. Gods and goddesses, including Hubal and the goddesses al-Lāt, Al-‘Uzzá and Manāt, were worshipped at local shrines, such as the Kaaba in Mecca and Arabs used to believe in Allah as well, being a supreme God

and used to say “ہللا اکبر” They had a title of “اہل ہللا” (ahl Allah) and used to call themselves "God's people" and the “believers of Allah”. This is the reason why they used to have the name “عبدہللا”, (Abdellah) which was a popular name in pre Islamic era and name of father of the Prophet Muhammad (pbuh) was also “عبدہللا”, (Abdellah), who was certainly a believer of Allah as the meaning of his name” slave of Allah” shows.

Therefore, Quran did not adopt the words “believe”, “believer” and “belief” for Allah’s obedience and for His obedient people who are in compliance with Allah’s orders and submit to Allah alone. However, the words “believe”, “believer” and “belief” were falsely inserted in the translations of the Quran due to the pagan belief and to bring the secular way of life of Islam in the list of other religions of the world, which has nothing to do with Allah and His word the Quran because the Quran differentiates between the “believers” who are found in every religion and the “aspirants”, “obedient”, “compliant” and “submitters” of Allah alone. Since Islam is not a religion and the Quran does not call “believers” to Allah’s followers. So, we must avoid using the traditional pagan religious words “believer”, “believe” and “belief in the translations of the Quran”.

Therefore the popular Quranic phrase “ ياأي هاالذينآمنوا” (Ya ayyu hallazina

aamanu) may be translated as shown below:

“O’ which one of Her the delightful obedient”

“O’ whosever is Her the delighted aspirant”

“O’ whoever is Her the desired compliant”

“O’ who are Her delightful submitters”

Please Note: This is not a complete article on ABLUTION “وضو” (WUDU) and the Part 2 of this

research article is still in process, which will be posted soon.

Regards

Dr. Kashif Khan

London

9th July 2016