تصوير اسلام در غرب

 

نوشته حاضر ترجمه متني است از The Image Of Islam In The West و غرض از اين ترجمه در حال حاضر صرفاً تمرين و يادگيري بوده و طبيعي است كه از نظر فني با اصول ترجمه منطبق نبوده و از نظر محتوي نيز دچار اشكالات فراوان است، كه اگر دوستان آشنا با فنون ترجمه مرا ياري دهند و اصلاح نمايند، لطف و احساني است بس بزرگ.

 

 

 

The Image Of Islam In The West (1)   The Islamic world and the west have interacted with each other since the very beginning in different fields. However, in the wake of the growing hostility of western governments and their mass media against Islam and Muslims, especially in the aftermath of the highly suspicious incidents that rocked New York and Washington on September 11, 2001, ties have become rather fluctuating and the question is being asked: What is the image of Islam in the west? The answers are obvious. During the past 14 centuries since the advent of Islam as the last revealed code of divine laws for the entire humanity, the Christian world had been having relations with Muslims. As reiterated in the holy Qur’an, Islam considers Jesus (PBUH) as one of the five great Prophets of God and invites the followers of all religions including Christians to a peaceful co-existence with Muslims. At the same time, Islam rejects many of the superstitions and distortion of beliefs in Christianity as a result of the unwitting tampering by the Israelites with the message revealed to Prophet Jesus. In the medieval ages when Europe was engulfed in darkness, Islam was viewed as a rival by Christianity, mainly because of fears in the West of having direct relationship with Muslims. The information of the westerners about Islam was mainly received from priests who had no positive opinion towards this divine and human religion. For this reason, the atmosphere of suspicion and insult against Islam has always prevailed in the western world and has continued so far. For instance, as a result of adverse propaganda and improper approaches by Christian priests, the European people in the medieval ages considered Islam as an innovation. The different accusations they leveled against Prophet Mohammad (SAWA) were because of the speedy spread of Islam in different parts of the world. Christian priests could not believe that the Prophet has succeeded within a short time in attracting a large number of people including many Christians to the justice-spreading religion of Islam. It is noteworthy that the charges of the Christian priests are similar to the accusations that the Arabs during paganism attributed to Prophet Mohammad (SAWA). The holy Qur’an has logically answered these wild accusations. On the other hand, Christian priests believe that the religion of Jesus (PBUH) was confined to worship and hermitage. They feared the spread of Islam because it pays attention to both spiritualism and material aspects of human life, would end their monopoly and attract people. Therefore, they tried to undermine it. In this regard, individuals like Damascus John and some other Christian priests who had relationship with Muslims termed the Muslims as Bedouin Arabs and attributed insulting stories to Islam, Prophet Mohammad (SAWA) and his followers, which remained in the minds of the western people. Even the first translation of the Holy Qur’an in English by Robert Sale was not aimed at understanding the truth of Islam and for this reason many distortions are seen in it. The explanations of Christian priests about the Holy Qur’an were always accompanied with new accusations against Islam. The Crusades deepened the gap between Muslims and Christians. Although as a result of these wars, the westerns became deeply familiar with the glorious manifestations of Islamic civilization. The renaissance in Europe and the exit of the church from the scene of politics brought about the hope that a clear image of Islam would be created in the west. But unfortunately this did not happen and the superstitions of the medieval ages still persisted as the basis of thoughts of westerners on Islam. A study of some books and writings of the Renaissance era indicates that their writers have not much information on Islam and that their writings are based on the improper sayings of their ancestors. At the same the glorious achievements in culture and science of the Islamic civilization could not be denied by Europe. In fact, the Renaissance and the Industrial Revolution could not have taken place but for the Islamic Civilization. In the recent two or three centuries we come across some attempts by Europeans to understand Islam. The Scottish philosopher and Islamologist Thomas Carlyle considered the Holy Qur’an as a sound wonder. Dismissing the unfounded topics of the biased western writers, Carlyle said: God has taught this great man knowledge and wisdom and we have to listen to his words before anything else. The German philosopher Goethe also attempted to properly understand Islam and even some believe that he became a Muslim. Carlyle quotes Goethe as saying: “If this is Islam why we should not live under the umbrella of Islam?” Bernard Shaw, the Irish playwright was also ardent admirer of Islam and has forecast Islam as the future religion of Europe and Europeans.  However, relations have continued to fluctuate, mainly because of colonialism and after that of the indirect hegemony of the West, especially of the US on the majority of Muslim countries. Today western governments exploit many Muslim states, not only economically and politically but also culturally and socially. The statesmen in the West have no proper understanding of Islam. The US heads the list in this regard and pursues a barely disguised hostile policy against Islam and Muslims on the assumption that it is the champion of Christianity and humanitarian values. Presently, the west applies different means for propagating against Islam and undoubtedly the most important of them is the mass media. Unfortunately, most segments of the international mass media are under Zionist control, and are dictated by crusader attitudes, which were openly admitted by US president, George Bush, in the aftermath of the highly suspicious attacks in New York and Washington on September 11, 2001. For instance films are regularly produced in which Islam is indirectly portrayed as the religion of violence, recession and backwardness. These films leave negative impression on the audience, which is deliberately kept in the dark on the dynamism of and support for peace, liberties and social justice in Islam. In Europe and America and other societies influenced by the West, the press, radio, TV and now the Internet, presents a negative image of Islam. Every day hundreds of articles, books and news reports spill venom against Islam. The other factor for fanning anti-Islamic sentiments in the west is Zionism. The Zionists try to introduce Arabs and Muslims as the real obstacle to peace in the Middle East. The Western press has taken the Zionist bait and repeats these wild accusations without mentioning that the real cause of war and tension in the Middle East is the usurper state of Israel. The other accusation leveled against Muslims in the past two decades and especially after the September 11 incident is terrorism. According to the western media and governments the Muslims who defend their rights against aggressors are terrorist and violence seekers. These media particularly level the charge of terrorism on Palestinian Muslims defending themselves against the attacks and savagery of the Zionist regime. In the past few years the western media and governments have intensified their unfounded charges against Muslims at a time when the US is openly pursuing its expansionist policies in the region and has militarily occupied Afghanistan and Iraq. The so-called intellectuals in the West have come up with the weird theory of the Clash of Civilizations to justify their sinister goals and mislead ordinary people. However, despite the efforts made by the western governments and mass media to undermine the visage of Islam, not all people in Europe and the Americas believe the poisonous version that is dished out. Although, the US and some European governments practically follow the theory of clash of civilizations vis-à-vis the Islamic world, many Christians have chosen the pattern of dialogue with Muslims. Useful talks have been held between Muslim and Christian thinkers and the successful continuation of this trend is a proof of the real visage of Islam to the world. On the other hand, the Muslim immigrants in the West have familiarized the western people with the valuable teachings of Islam. Muslims have also made great efforts to use the media convey the message of Islam. Today many Islamic books and the works of Muslim thinkers have been translated into European languages. If only the international radio and TV networks of the Islamic world could pool their resources and become conscious, the real image of Islam and Muslims would be properly presented to an eager world. The access of European and American people to credible Internet sites on the genuine teachings of Islam have greatly helped dispel the negative image. The growing trend towards Islam in the west is proof of the fact that Europeans and Americans fed up and frustrated with the brazen materialism of their liberal democratic societies are eager to discover their innate spiritual values. This has alarmed the enemies of Islam, especially western politicians and the Zionists, but it seems there is nothing more than they can do, having exhausted all their cultural, economic and now military resources in the futile fight against the religion decreed by God for humanity.

تصویری اسلام در غرب از دير زماني جهان اسلام و غرب در زمينه‌هاي مختلف روابط متقابل داشته اند. و به دنبال خصومت فزاينده دول غربي و رسانه‌هاي جمعي آن‌ها عليه اسلام و مسلمانان، بخصوص پس از حوادث شديداً مشكوك 11 سپتامبر 2001 كه نيويورك و واشنگتن را به لرزه در آورد، ارتياطات دچار نوسان گرديد، و اين پرسش مطرح شد كه «تصوير اسلام در غرب چگونه است؟» . پاسخ روشن است، در طي 14 قرن از ظهور اسلام به عنوان آخرين شريعت وحياني الهي براي همه‌ي بشر، مسيحيان و مسلمانان با هم در ارتباط بوده‌اند. همچنان كه در قرآن تصريح شده است، اسلام حضرت عيسي(ع) را يكي از پنج پيامبر بزرگ الهي دانسته و پيروان همه اديان به اتفاق مسيحيت را به همزيستي مسالمت آميز با مسلمانان دعوت نموده است. در قرون وسطي زماني كه اروپايي‌ها غرق در جهل و تاريكي بودند، اسلام به صورت رقيب با مسيحيت نشان داده شد، عمدتاً به دليل ترسي كه غربي‌ها از ارتباط مستقيم با مسلمانان داشتند، اطلاعات آنان در مورد اسلام اغلب از ناحيه كشيشان كه در باره اين دين الهي و بشري، نظر مثبت نداشتند، مي‌رسيد. به همين دليل جو بدبيني و تحقير عليه اسلام ، همواره در دنياي غرب مسلط بوده و تا كنون ادامه داشته است. به عنوان مثال در نتيجه‌ي تبليغات خصمانه و برخورد ناشايست كشيشان مسيحي، اروپاييان قرون وسطي،اسلام را يك بدعت و نوآوري مي‌دانستند. به دليل توسعه‌ي سريع اسلام در قسمت‌ها مختلف عالم، اتهامات گوناگوني را متوجه عليه حضرت محمد(ص) بكار گرفتند،‌كشيشان مسيحي نمي‌توانستند باور كنند كه پيامبر(ص) در مدت زمان كوتاهي موفق شود كه تعداد زيادي از مردم به علاوه خيلي از مسيحي‌ها را به دين عدل گستر اسلام جذب كند. شايان ذكر است اين كه اتهامات كشيشان مسيحي مشابه اتهاماتي است كه ملحدين عرب به پيامبر(ص) نسبت مي‌دادند، قرآن كريم همين اتهامات ماجراجويانه را به صورت منطقي پاسخ گفته است. از طرف ديگر كشيشان مي‌دانستند كه آيين مسيح به زهد و عبادت محدود مي‌گردد، ان‌ها به دليل توجه اسلام به هر دو جنبه – مادي و معنوي- زندگي بشر، از توسعه اسلام واهمه داشتند كه مبادا به انحصارگرايي و جذب مردم توسط آنان خاتمه داده شود، لذا تلاش كردند كه اسلام را تحليل برند، ازين بابت اشخاصي چون جان دمشقي و بعضي كشيشان ديگر كه با مسلمانان ارتباط داشتند، مسلمانان را اعراب باديه نشين [دور از تمدن] ناميدند و قصه‌هاي توهين‌آميزي به اسلام، حضرت محمد(ص) و پيروانش نسبت دادند كه در ذهن غربيان باقي ماند. حتي اولين ترجه‌ي قرآن كريم به زبان انگليسي توسط رابرت سل، به منظور دانستن حقيقت اسلام نبود و لذا تحريفاتي بيشماري در آن ديده مي‌شود. توضيحات كشيشان مسيحي در باره قرآن كريم هميشه با اتهامات جديد عليه اسلام همراه بوده است،‌ جنگ‌هاي صليبي شكاف موجود بين مسلمانان و مسيحيان را عميق ساخت هرچند در نتيجه‌ي اين جنگ‌ها، غربي‌ها با مظاهر باشكوه تمدن اسلامي عميقاً آشنا شدند. رنسانس در اروپا و خروج كليسا از سياست، اين اميد را به وجود آورد كه يك تصوير روشني از اسلام در غرب ايجاد گردد. اما متأسفانه اين مسأله اتفاق نيافتاد و موهومات قرون وسطي هنوز به صورت پايه و اساس تفكر غربي در باره اسلام، ايستادگي مي‌كند، يك مطالعه از برخي كتب و نوشته‌هاي عصر رنسانس، نشان مي‌دهد كه نويسندگان آن‌ها اطلاعات زيادي از اسلام نداشته‌اند و نوشته‌هاي آن‌ها بز گفته‌هاي نياكان شان استوار مي‌باشد. با اين وجود موفقيت شكوهمند فرهنگي و علمي تمدن اسلامي، توسط اروپاييان انكار نمي‌شود، در واقع رنسانس و انقلاب صنعتي از تمدن اسلامي جاي پا باز نمود. در دو سه قرن اخير با برخي از تلاش‌هاي اروپاييان براي دانستن اسلام، بر مي‌خوريم، اسلام‌شناس  و فيلسوف اسكاتلندي توماس كارليل قرآن كريم را به صورت يك صوت حيرت انگيز ميداند و با پرهيز از موضوعات بي اساس نويسندگان مغرض غربي، كارليل مي‌گويد: «خداوند اين مرد بزرگ[محمدص] را دانش و عقل آموخته و ما بايد به سخنان او قبل از هر چيزي ديگر گوش فرا دهيم» همچنين فيلسوف آلماني –گونه- تلاش دارد كه اسلام را آنطوري كه هست بشناسد و حتي برخي بر اين باور اند كه او مسلمان شده است. كارليل از گوته نقل مي‌كند: «اگر اسلام اين است چرا ما نبايد زير چتر اسلام زندگي كنيم؟» برنارد شاو نمايشنامه نويس ايرلندي يكي از كساني بود كه اسلام را خيلي تحسين مي‌كرد و آن را دين آينده اروپا و اروپاييان پيش‌بيني مي‌كرد. هرچند ادامه روابط، عمدتاً به خاطر استعمار و بعد هم برتري جويي غير مستقيم غرب، به ويژه امريكا، با بيشتر كشورهاي اسلامي دچار نوساناتي گرديد. امروزه دول غربي، خيلي از كشورهاي اسلامي را نه تنها در عرصه اقتصاد و سياست كه در عرصه‌هاي فرهنگي و اجتماعي، مورد استثمار قرار مي‌دهند. سياستمداران غرب فهم درستي از اسلام ندارند. ازين بابت ايالات متحده در صدر فهرست قرار داشته و يك سياست خصمانه، مزورانه‌ي آشكار عليه اسلام و مسلمانان را با اين فرضيه كه اين پيشتيباني  از ارزش‌هاي مسيحي  و بشري است تعقيب مي‌كند، هم اكنون غرب براي تبليغات عليه اسلام وسايل مختلفي را بكار مي‌برد و بدون شك مهم‌ترين آن، رسانه‌هاي جمعي است. بدبختانه بخش اعظم رسانه‌هاي جمعي بين المللي تحت كنترول صهيونيست‌ها قرار داشته و با گرايش صليبي ديكته مي‌گردد كه در 11 سپتامبر 2001 بعد از حمله شك برانداز نيويورك و واشنگتن، توسط جورج بوش آشكارا پذيرفته شد. براي مثال، مرتباً فيلم هاي توليد مي‌شوند كه در آن اسلام به صورت يك دين خشن، راكد و عقب‌گرا به تصوير كشيده مي‌شود، اين فيلم‌ها اثرات منفي روي مخاطبان مي‌گذارد كه عامدانه، پويايي، صلح طلبي آزادي و عدالت‌ اجتماعي در اسلام را در ابهام قرار مي‌هند. در اروپا، امريكا و جوامع ديگر كه متأثر از غرب اند، مطبوعات، راديو، تلويزيون و هم اكنون انترنت، تصويري منفي از اسلام ارائه مي‌نمايند. هر روز صدها مقاله، كتاب و گزارش‌هاي خبري عليه اسلام سمپاشي مي‌كنند. عامل ديگر براي به حركت درآوردن احساسات ضد اسلامي در غرب، صهيونيزم است. صهيونيت‌ها در تلاشند كه اعراب و مسلمانان را مانع اصلي در تحقق صلح در خاورميانه معرفي كنند، رسانه‌هاي غربي در دام صهيونيست‌ها قرار گرفته و بدون اين كه توجه كنند كه علت اصلي جنگ و تنش در خاورميانه دولت غاصب اسرائيل است، اين اتهام ماجراجويانه را تكرار مي‌كنند. در دو دهه گذشته و به خصوص بعد از حادثه 11 سپتامبر 2001 ، اتهامي ديگري كه به مسلمانان مي‌زنند مسأله تروريزم است. از نظر دول غربي و رسانه‌هاي آنان، مسلماناني كه از حق شان در مقابل تجاوزگر دفاع كنند، تروريست و خشونت طلب هستند. اين رسانه‌ها مخصوصاً مسلمانان فلسطين را كه از خودشان عليه حمله و وحشيگري رژيم اسرائيل دفاع مي‌كنند، تروريست قلمداد مي‌كنند. در چند سال گذشته رسانه‌هاي حكومت‌هاي غربي اين اتهامات بي‌اساس عليه مسلمين را افزايش داده‌اند، اين در حاليست كه ايالات متحده به صورت آشكار سياست‌هاي توسعه‌طلبانه خويش را در منطقه دنبال مي‌كند و افغانستان و عراق را به اشغال نظامي درآورده است. روشنفكران خود خوانده غرب، با تئوري عجيب برخورد تمدن‌هاپا پيش نهاده اند تا اهداف شيطاني و گمراه‌سازي مردمان عدي را توجيه كنند. اما به رغم تلاش‌هاي انجام شده توسط دول غربي و رسانه‌هاي جمعي براي به تحليل بردن سيماي اسلام، همه مردم اروپا و امريكا به سمپاشي‌هاي موجود اعتقادي ندارند و مسيحيان زيادي روش گفتگو با مسلمانان را برگزيده‌اند، هرچند ايالات متحده و برخي دول اروپايي عملاً نظريه‌ي برخورد تمدن‌ها را در مقابله با جهان اسلام دنبال مي‌كنند. گفتگوهاي مفيدي بين مسلمانان و متفكران مسيحي انجام شده است و استمرار موفقانه اين روند، اثبات كننده سيماي واقعي اسلام در جهان مي‌باشد، از طرف ديگر مهاجران مسلمان در غرب، مردمان غربي را با اصول ارزشمند اسلام آشنا نموده‌اند و همچنين مسلمانان تلاش‌هاي زيادي را به عمل آورده اند كه از طريق بكارگيري رسانه، پيام اسلام را برسانند. امروزه خيلي از كتاب‌هاي اسلامي و اثر متفكران مسلمان به زبان‌هاي اروپايي ترجمه شده است، تنها اگر شبكه‌هاي تلويزيوني و راديوي جهان اسلام بتوانند منابع شان را يكدست و همنوا سازند و هشيارانه عمل كنند، چهره حقيقي اسلام و مسلمانان به صورت شايسته به دنياي مشتاق[حقيقت] ارائه خواهد شد. در دسترس بودن سايت‌هاي انترنتي معتبر براي اروپائيان و امريكايي ها به دفع نمودن تصوير منفي از اسلام كمك شاياني خواهد كرد. رشد گرايش به اسلام در غرب، بيانگر اين حقيقت است كه اروپايي‌ها و امريكايي‌ها از ماترياليزم گستاخ جوامع ليبرال دموكرات شان بيزار و خسته اند و علاقه مند به كشف ارزش‌هاي معنوي، فطري شان هستند. اين مسأله هشداري است به دشمنان اسلام به ويژه سياستمداران غرب و صهيونيست‌ها، اما به نظر مي‌رسد چيزي بيشتر از آنچه كه در توان داشتند وجود ندارد، همه‌ي منابع فرهنگي- اقتصادي و حالا منابع نظامي در جنگ بيهوده عليه دين كه به امر خداوند براي بشريت نازل گشته است، را به مصرف رسانيده‌اند!

 

لغات مربوط به در س«The Image Of Islam In The West

 

in the wake of: behind, following after - در دنبال ،بتقليد،بتاسى

 mass media: form of communication that reaches large numbers of people- وسايل ارتباط جمعى

aftermath : n. results, consequences, aftereffects; period immediately following - عواقب بعدى ،پس ايند

incidents: n. happening, occurrence, event; affair which could have serious consequences; embarrassing blunder; event that involves tension and potential violence- شايع‌، روي‌ داد، واقعه‌، حادثه‌، ضمني‌، حتمي‌ وابسته‌،تابع‌

 rocked : adj. shocked, shaken; tossed, hurled, thrown - تكان‌ نوساني‌ دادن‌، جنباندن‌، نوسان‌ كردن‌، سنگ‌، تخته‌سنگ‌ يا صخره‌، سنگ‌ خاره‌، صخره‌، جنبش‌، تكان‌

fluctuate: v. vacillate, waver, vary, change - نوسان‌ داشتن‌، روي‌امواج‌ بالا وپايين‌ رفتن‌، ثابت‌ نبودن‌، موج‌ زدن‌، بي‌ ثبات‌ بودن‌

tie: n. necktie; rope, cord; link, connection; equal score in a game

 

Advent : n. entrance; coming, arrival; appearance

reveal : v. show, exhibit, display; expose, disclose, make public

code : n. cipher; original code, succession of commands in a programming language (Computers); collection of instructions of the law, the codex and rules

entire: adj. whole, including every part, complete, full

reiterate : v. repeat, say again, restate

consider : v. think over, think about carefully; believe; regard; take into account

co-existence : side-by-side harmonious living

reject : v. refuse, decline, deny, turn down

distortion : n. deformity, twisting out of shape; falsification, misrepresentation

unwitting : adj. unintended, inadvertent; unknowing, unaware

tamper : v. meddle, interfere; tinker, fiddle; engage in secret or improper activities

engulf : v. consume, swallow up, overwhelm; submerge, immerse غرق‌ كردن‌ در، غوطه‌ورساختن‌، توي‌ چيزي‌ فروبردن‌،فراگرفتن‌، خروشان‌كردن‌

rival : n. competitor, opponent, contender هم چشم ، رقيب

priest : n. clergyman, minister; one who performs religious rites كشيش‌، مچتهد، روحاني‌، كشيشي‌ كردن‌

prevail : v. win, succeed; overcome, surpass, prove superior; predominate, rule, reign چربيدن‌، غالب‌ امدن‌، مستولي‌ شدن‌، شايع‌ شدن‌

so far : up until now, until this moment, thus far تا اينجا،تا اين درجه ،اينقدر،تاکنون

for instance : for example, e.g. مثلا

adverse : adj. hostile; contrary; opposed مخالف ،مغاير،ناسازگار،مضر،روبرو

propaganda : n. information spread in order to promote a particular goal تبليغ‌، تبليغات‌، پروپاگاند

improper : adj. not proper; impolite; unsuitable; irregular; incorrect ناشايسته‌، نامناسب‌، بيجا، خارج‌از نزاكت‌

approach : n. access; incoming, drawing near; approximation; path or course leading to a specific location نزديك‌ شدن‌، نزديك‌ امدن‌، معبر

innovation : n. introduction of something new; change, new method or practice بدعت‌، ابداع‌، تغيير، چيز تازه‌، نو اوري‌

accusation : n. act of accusing, placing of blame; charge of an offense (حق) تهمت‌، اتهام‌

succeed : v. prosper; achieve, attain; come after, follow; take the place of; inherit كامياب‌ شدن‌، موفق‌ شدن‌، نتيجه‌ بخشيدن‌، بدنبال‌ امدن‌،بطور توالي‌ قرار گرفتن‌

noteworthy : adj. worthy of notice, remarkable, significant قابل توجه ،قابل دقت ،مورد توجه ،باارزش

paganism : n. beliefs and practices of pagans, heathenism الحاد

confined : adj. constricted, restrained; limited, bound; referring to a small or tight area or space حد، محدوده‌، محدود كردن‌، منحصر كردن‌، محبوس‌ كردن‌  

Hermitage : n. place where a hermit lives; retreat, isolated dwelling گوشه عزلت ،جاى انزوا،زاويه

monopoly : n. exclusive control of a commodity or service in a particular market; total access or privilege to the exclusion of competitors انحصار، امتياز انحصاري‌، كالاي‌ انحصاري‌

undermine : v. dig under, dig under the foundations of; slowly weaken or injure; sabotage, subvert تحليل‌ بردن‌، از زير خراب‌ كردن‌، نقب‌ زدن‌

bedouin : n. nomad, wanderer; member of the Bedouin peoples (desert dwelling nomadic tribes) عرب‌ بياباني‌، باديه‌ نشين‌، بدوي‌

the Crusades : series of wars conducted by European Christians during the 11th-14th centuries in order to free the Holy Land from Muslim rule جنگ‌ صليبي‌، جنگ‌ مذهبي‌، نهضت‌، جهاد كردن‌

deepen : v. make deeper; become deeper گود كردن‌، گودشدن‌

glorious : adj. magnificent, dazzling, marvelous; exalted, illustrious مجلل ،عظيم ،با شکوه ،خيلى خوب

manifestation : n. act of manifesting; state of being manifested; demonstration or indication or something; materialization of a spirit; public rally or demonstration اشكار سازي‌، ظهور، ابراز

 Renaissance : n. (c. 1350-1600) revival of the arts and learning that began in Italy and spread throughout Europe (most often associated with the works of Michelangelo, Machiavelli, Dante, and Da Vinci) دوره تجدد ادبى و فرهنگى ،رنسانس

brought about : caused, made happen

persist : v. insist, stand firm; persevere; continue سماجت‌ كردن‌، پافشاري‌ كردن‌، اصرار كردن‌، ايستادگي‌

come across : happen upon -, bump into, find by chance برخوردن به

dismiss : v. send away; fire; release, free روانه‌ كردن‌، مرخص‌ كردن‌، معاف‌ كردن‌

biased : adj. prejudiced, having preconceptions تمايل‌ بيك‌ طرف‌، طرفداري‌، تعصب‌، بيك‌ طرف‌ متمايل‌ كردن‌، تحت‌ تاثير قراردادن‌، تبعيض‌ كردن‌

ardent : adj. fervent, zealous, enthusiastic گرم‌، سوزان‌، تند و تيز

admirer : n. one who adores, one who venerates تحسين کننده ،ستاينده

shun : v. avoid, stay away from, abstain from دوري‌ واجتناب‌، پرهيز كردن‌، اجتناب‌ كردن‌ از، گريختن‌

colonialism : n. policy of a nation seeking to extend it's authority over other peoples or territories, territorial expansion through the establishment of colonies- استعمار، سياست‌ مستعمراتي‌

 hegemony : n. authority or influence exercised by one state over others, leadership, predominance برترى ،تفوق ،استيلا،تسلط،پيشوايى ،اولويت

majority : n. greater part or number, number greater than half of the total; number of votes which amounts to more than half the votes cast; military rank or position of major; adulthood, maturity اكثريت‌، بيشين‌، بيشان‌

exploit : v. use, take advantage of, selfishly make use of (.n): رفتار، كردار، عمل‌، كاربرجسته‌، شاهكار،(.vt): بكار انداختن‌، استخراج‌ كردن‌، بهره‌ برداري‌كردن‌ از، استثمار كردن‌

statesman : n. man who is experienced in administering government affairs, man who is a wise and experienced political leader

head : v. lead, direct; be at the front; go in a certain direction

pursue : v. chase after, follow; aspire to, strive for; continue, carry on; persist in, work at تعقيب‌ كردن‌، تعاقب‌ كردن‌، تحت‌ تعقيب‌ قانوني‌ قراردادن‌، دنبال‌ كردن‌، اتخاذكردن‌، پيگيري‌ كردن‌، پيگرد كردن‌

disguise : v. hide, conceal, impersonate, camouflage

hostile : adj. unfriendly, antagonistic دشمن‌، خصومت‌ اميز، متخاصم‌، ضد

assumption : n. supposition, hypothesis; seizure, act of taking فرض‌، خودبيني‌، غرور، اتخاذ، قصد، گمان‌، (باA )جشن‌صعود مريم‌ باسمان‌، انگاشت‌

champion : v. defend, stand up for, fight for; advocate, promote پهلوان‌، قهرمان‌، مبارزه‌، دفاع‌ كردن‌ از، پشتيباني‌كردن‌

segment : n. fragment; section; part, portion; slice, piece قطعه‌، بخش‌، قسمت‌، حلقه‌، بند، مقطع‌، قطعه‌ قطعه‌ كردن‌،به‌ بخشهاي‌ مختلف‌ تقسيم‌ كردن‌

crusader : n. one who fights in a crusade, one who joins a medieval military expedition to recover the Holy Land from the Muslims; one who campaigns for the advancement of a cause شركت‌ كننده‌ درجنگهاي‌ صليبي‌

recession : n. slow economy, period characterized by a decline in the gross domestic product during two or more consecutive quarters; ebb, decline; withdrawal, act of receding رکود،پس رفت ،بازگشت ،اعاده ،کسادى ،بحران اقتصادى

liberty : n. freedom from outside control, independence; power to think and act freely; emancipation; freedom from captivity; right, privilege; presumption, forwardness, impertinence ازادي‌، اختيار، اجازه‌، فاعل‌ مختاري‌

 present : v. display, demonstrate; bestow, grant, give; offer, serve, hold out; show, exhibit پيشكش‌، هديه‌، ره‌ اورد، اهداء‌، پيشكشي‌، زمان‌ حاضر،زمان‌ حال‌، اكنون‌، موجود، اماده‌، مهيا، حاضر، معرفي‌كردن‌، اهداء‌ كردن‌، ارائه‌ دادن‌

spill : v. cause or allow something to fall out of a container (especially unintentionally); scatter; shed blood; cause to fall, tumble; reveal, divulge (Informal) ريزش ،توپى ،ميله ،تيکه کاغذ،ريختن ،انداختن ،پرت کردن

venom : n. poison secreted by an animal through a bite or a sting (i.e. snake's bite, sting of a spider); spite سم ،زهر مار و عقرب و غيره ،کينه ،مسموم کردن ،مسموم شدن

bait : n. decoy, lure; enticement, seduction طعمه دادن ،خوراک دادن ،طعمه رابه قلاب ماهيگيرى بستن ،چينه ،مايه تطميع ،دانه ء دام

Usurper : n. one who usurps - غاصب‌

aggressor : n. one who attacks first متجاوز، مهاجم‌، حمله‌ كننده‌، پرخاشگر

 

seeker : n. one who goes in search of, one who looks for; one who tries to discover; requester, one who tries to obtain

charge : n. price; responsibility; cargo; explosive charge تصدي‌، عهده‌داري‌، حمله‌، اتهام‌، هزينه‌، وزن‌، مسئوليت‌،گماشتن‌، عهده‌ دار كردن‌، زيربار كشيدن‌، متهم‌ ساختن‌،مطالبه‌ (بها)، پركردن‌ (باطري‌ وتفنگ‌)، موردحمايت‌

Savagery : n. state of being uncivilized; state of being untamed; cruelness; brutality; angriness, furiousness; savage act or behavior بيرحمى ،وحشيگرى ،دد ودام

intensified : adj. made more intense; strengthened, increased, heightened

unfounded : adj. not having a foundation, baseless, groundless, unproven; not yet established بى اساس ،بى پايه ،بى اصل

expansionist : n. advocate of expansion and development (especially territorial expansion)

region : n. area, territory, domain; field, area of activity or interest, sphere بوم‌، سرزمين‌، ناحيه‌، فضا، محوطه‌ بسيار وسيع‌ و بي‌انتها

militarily : adv. in a military manner or style; from a military point of view از لحاظ نظامى

came up : arose; sprang forth, appeared; approached پيش امدن ،مطرح شدن

weird : adj. strange, odd, queer; mysterious, unearthly, supernatural; concerned with fate or destiny (Archaic) خارق العاده ،غريب ،جادو،مرموز

clash : n. sound of objects banging together; confrontation, conflict برخورد،تصادم شديد کردن

sinister : adj. evil, malicious; threatening, ominous, portending evil; left, on the left side گمراه کننده ،بدخواه ،کج ،نادرست ،خطا،فاسد،بديمن ،بدشگون ،ناميمون ،شيطانى

visage : n. face, countenance; aspect, look, appearance رخسار،رخ ،چهره ،رو،صورت ،لقا،سيما،منظر،نما

dished out: distribute in portions

vis: n. power, strength (Latin) نيرو،زور،قوت ،قدرت ،پيچ

Trend : n. tendency, course, bearing; fashion, mode روند ، تمايل ، گرايش

teachings of : theories of, doctrines of - اصول

convey : v. carry, transport; bear, transmit; impart, disclose رساندن‌، بردن‌، حمل‌ كردن‌، نقل‌ كردن‌

 pool : v. join, attach; combine, unite; deposit into a communal fund استخر، ائتلاف‌ كردن‌،سرمايه‌ گذاري‌ مشترك‌ ومساوي‌

conscious : adj. aware; awake - هوشيار، بهوش‌، اگاه‌، باخبر، ملتفت‌، وارد

eager : adj. strongly desiring, keen, fervently interested مشتاق ،ذيعلاقه ،ترد و شکننده

credible : adj. reliable, trustworthy, dependable معتبر، باور كردني‌، موثق‌

genuine : adj. original; real, true; natural; honest, sincere خالص ،اصل ،اصلى ،واقعى ،حقيقى ،درست

dispel : v. disperse, scatter, lessen, expel, drive away برطرف‌ كردن‌، دفع‌ كردن‌، طلسم‌ را باطل‌ كردن‌

Trend : n. tendency, course, bearing; fashion, mode- روند ، تمايل ، گرايش

fed up : sick and tired of, had enough, disgusted with

frustrated : adj. aggravated; disappointed, discouraged - بى نتيجه ( مانده) ،باطل ،بيهوده ،عقيم مانده

brazen : adj. brass, metallic; insolent, impudent - برنجي‌، (مج.) بي‌ شرم‌، بي‌ باك‌، بي‌ پروايي‌ نشان‌ دادن‌،گستاخي‌ كردن‌

innate : adj. native, natural, inborn; inherent ذاتي‌، فطري‌، جبلي‌، مادرزاد، طبيعي‌،

futile : adj. fruitless, unproductive; unsuccessful; worthless بيهوده‌، پوچ‌، بي‌ فايده‌، باطل‌، عبث‌، بي‌ اثر

decree : v. order by law, ordain, proclaim حكم‌ كردن‌، حكم‌، فرمان‌

 

 

 

 

 

 

 

 

The Image Of Islam In The West

The Image Of Islam In The West-۱  

 

The Islamic world and the west have interacted with each other since the very beginning in different fields. However, in the wake of the growing hostility of western governments and their mass media against Islam and Muslims, especially in the aftermath of the highly suspicious incidents that rocked New York and Washington on September 11, 2001, ties have become rather fluctuating and the question is being asked: What is the image of Islam in the west?

The answers are obvious. During the past 14 centuries since the advent of Islam as the last revealed code of divine laws for the entire humanity, the Christian world had been having relations with Muslims. As reiterated in the holy Qur’an, Islam considers Jesus (PBUH) as one of the five great Prophets of God and invites the followers of all religions including Christians to a peaceful co-existence with Muslims. At the same time, Islam rejects many of the superstitions and distortion of beliefs in Christianity as a result of the unwitting tampering by the Israelites with the message revealed to Prophet Jesus. In the medieval ages when Europe was engulfed in darkness, Islam was viewed as a rival by Christianity, mainly because of fears in the West of having direct relationship with Muslims. The information of the westerners about Islam was mainly received from priests who had no positive opinion towards this divine and human religion. For this reason, the atmosphere of suspicion and insult against Islam has always prevailed in the western world and has continued so far.

For instance, as a result of adverse propaganda and improper approaches by Christian priests, the European people in the medieval ages considered Islam as an innovation. The different accusations they leveled against Prophet Mohammad (SAWA) were because of the speedy spread of Islam in different parts of the world. Christian priests could not believe that the Prophet has succeeded within a short time in attracting a large number of people including many Christians to the justice-spreading religion of Islam. It is noteworthy that the charges of the Christian priests are similar to the accusations that the Arabs during paganism attributed to Prophet Mohammad (SAWA). The holy Qur’an has logically answered these wild accusations.

On the other hand, Christian priests believe that the religion of Jesus (PBUH) was confined to worship and hermitage. They feared the spread of Islam because it pays attention to both spiritualism and material aspects of human life, would end their monopoly and attract people. Therefore, they tried to undermine it. In this regard, individuals like Damascus John and some other Christian priests who had relationship with Muslims termed the Muslims as Bedouin Arabs and attributed insulting stories to Islam, Prophet Mohammad (SAWA) and his followers, which remained in the minds of the western people. Even the first translation of the Holy Qur’an in English by Robert Sale was not aimed at understanding the truth of Islam and for this reason many distortions are seen in it. The explanations of Christian priests about the Holy Qur’an were always accompanied with new accusations against Islam.

The Crusades deepened the gap between Muslims and Christians. Although as a result of these wars, the westerns became deeply familiar with the glorious manifestations of Islamic civilization. The renaissance in Europe and the exit of the church from the scene of politics brought about the hope that a clear image of Islam would be created in the west. But unfortunately this did not happen and the superstitions of the medieval ages still persisted as the basis of thoughts of westerners on Islam. A study of some books and writings of the Renaissance era indicates that their writers have not much information on Islam and that their writings are based on the improper sayings of their ancestors. At the same the glorious achievements in culture and science of the Islamic civilization could not be denied by Europe. In fact, the Renaissance and the Industrial Revolution could not have taken place but for the Islamic Civilization.

In the recent two or three centuries we come across some attempts by Europeans to understand Islam. The Scottish philosopher and Islamologist Thomas Carlyle considered the Holy Qur’an as a sound wonder. Dismissing the unfounded topics of the biased western writers, Carlyle said: God has taught this great man knowledge and wisdom and we have to listen to his words before anything else. The German philosopher Goethe also attempted to properly understand Islam and even some believe that he became a Muslim. Carlyle quotes Goethe as saying: “If this is Islam why we should not live under the umbrella of Islam?”

Bernard Shaw, the Irish playwright was also ardent admirer of Islam and has forecast Islam as the future religion of Europe and Europeans. 

---

The Image Of Islam In The West (2)

In part one, we explained the misconceptions of the past few centuries and also said that in the 19^th and 20^th centuries, some of the European intellectuals such as Goethe, Thomas Carlyle, and George Bernard Shaw began to shun the biased approach and hailed Islam as the dynamic religion. However, relations have continued to fluctuate, mainly because of colonialism and after that of the indirect hegemony of the West, especially of the US on the majority of Muslim countries. Today western governments exploit many Muslim states, not only economically and politically but also culturally and socially. The statesmen in the West have no proper understanding of Islam. The US heads the list in this regard and pursues a barely disguised hostile policy against Islam and Muslims on the assumption that it is the champion of Christianity and humanitarian values. Presently, the west applies different means for propagating against Islam and undoubtedly the most important of them is the mass media. Unfortunately, most segments of the international mass media are under Zionist control, and are dictated by crusader attitudes, which were openly admitted by US president, George Bush, in the aftermath of the highly suspicious attacks in New York and Washington on September 11, 2001.

For instance films are regularly produced in which Islam is indirectly portrayed as the religion of violence, recession and backwardness. These films leave negative impression on the audience, which is deliberately kept in the dark on the dynamism of and support for peace, liberties and social justice in Islam. In Europe and America and other societies influenced by the West, the press, radio, TV and now the Internet, presents a negative image of Islam. Every day hundreds of articles, books and news reports spill venom against Islam. The other factor for fanning anti-Islamic sentiments in the west is Zionism. The Zionists try to introduce Arabs and Muslims as the real obstacle to peace in the Middle East. The Western press has taken the Zionist bait and repeats these wild accusations without mentioning that the real cause of war and tension in the Middle East is the usurper state of Israel. The other accusation leveled against Muslims in the past two decades and especially after the September 11 incident is terrorism. According to the western media and governments the Muslims who defend their rights against aggressors are terrorist and violence seekers. These media particularly level the charge of terrorism on Palestinian Muslims defending themselves against the attacks and savagery of the Zionist regime.

In the past few years the western media and governments have intensified their unfounded charges against Muslims at a time when the US is openly pursuing its expansionist policies in the region and has militarily occupied Afghanistan and Iraq. The so-called intellectuals in the West have come up with the weird theory of the Clash of Civilizations to justify their sinister goals and mislead ordinary people. However, despite the efforts made by the western governments and mass media to undermine the visage of Islam, not all people in Europe and the Americas believe the poisonous version that is dished out. Although, the US and some European governments practically follow the theory of clash of civilizations vis-à-vis the Islamic world, many Christians have chosen the pattern of dialogue with Muslims. Useful talks have been held between Muslim and Christian thinkers and the successful continuation of this trend is a proof of the real visage of Islam to the world. On the other hand, the Muslim immigrants in the West have familiarized the western people with the valuable teachings of Islam. Muslims have also made great efforts to use the media convey the message of Islam. Today many Islamic books and the works of Muslim thinkers have been translated into European languages. If only the international radio and TV networks of the Islamic world could pool their resources and become conscious, the real image of Islam and Muslims would be properly presented to an eager world. The access of European and American people to credible Internet sites on the genuine teachings of Islam have greatly helped dispel the negative image. The growing trend towards Islam in the west is proof of the fact that Europeans and Americans fed up and frustrated with the brazen materialism of their liberal democratic societies are eager to discover their innate spiritual values. This has alarmed the enemies of Islam, especially western politicians and the Zionists, but it seems there is nothing more than they can do, having exhausted all their cultural, economic and now military resources in the futile fight against the religion decreed by God for humanity.

 منبع:http://www2.irib.ir/worldservice/englishRADIO/ISLAM/islamology.htm 

  

نظر قرآن كريم در باره قتل و كشتار انسان‌ها و صلح و صفا

نظر قرآن كريم در باره قتل و كشتار انسان‌ها

مِن أَجْلِ ذلِكَ كَتَبْنَا عَلَى‏ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ  إِنَّ كَثِيراً مِنْهُم بَعْدَ ذلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ« المائده-32»

به همين جهت، بر بنى اسرائيل مقرر داشتيم كه هر كس، انسانى را بدون ارتكاب قتل يا فساد در روى زمين بكشد، چنان است كه گويى همه انسانها را كشته; و هر كس، انسانى را از مرگ رهايى بخشد، چنان است كه گويى همه مردم را زنده كرده است. و رسولان ما، دلايل روشن براى بنى اسرائيل آوردند، اما بسيارى از آنها، پس از آن در روى زمين، تعدى و اسراف كردند. (32)

On account of that, we prescribed with the Children of Israel that anyone who kills any person without another soul being involved or for causing mischief in the land, acts as if he had killed all mankind. Anyone who spares life acts as if he had granted life to all mankind. Our messengers have brought them explanations; then later on many of them committed excesses on earth. (32)

   وَمَن يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزَاؤُهُ جَهَنَّمُ خَالِداً فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَاباً عَظِيماً« النساء-93»

سورة النساء -93

و هر كس، فرد باايمانى را از روى عمد به قتل برساند، مجازات او دوزخ است; در حالى كه جاودانه در آن مى‏ماند; و خداوند بر او غضب مى‏كند; و او را از رحمتش دور مى‏سازد; و عذاب عظيمى براى او آماده ساخته است. (93)

 

93. If a man kills a believer intentionally, his recompense is Hell, to abide therein (for ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.

 

وَلاَ تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُتِلَ مُظْلُوماً فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَاناً فَلا يُسْرِف فِي الْقَتْلِ إِنَّهُ  كَانَ مَنصُوراً«الاسراء-33»

و كسى را كه خداوند خونش را حرام شمرده، نكشيد، جز بحق! و آن كس كه مظلوم كشته شده، براى وليش سلطه (و حق قصاص) قرار داديم; اما در قتل اسراف نكند، چرا كه او مورد حمايت است! (33)

 

Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, we have given the heirs of that person the right (to demand satisfaction or to forgive).

He must not exceed the law in having vengeance; his victim shall also be assisted (by law). (17:33)

صلح در قرآن

  وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى‏ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى‏ تَفِي‏ءَ إِلَى‏ أَمْرِ اللَّهِ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ«الحجرات-9»

و هرگاه دو گروه از مؤمنان با هم به نزاع و جنگ پردازند، آنها را آشتى دهيد; و اگر يكى از آن دو بر ديگرى تجاوز كند، با گروه متجاوز پيكار كنيد تا به فرمان خدا بازگردد; و هرگاه بازگشت (و زمينه صلح فراهم شد)، در ميان آن دو به عدالت صلح برقرار سازيد; و عدالت پيشه كنيد كه خداوند عدالت پيشگان را دوست مى‏دارد. (9)

If two parties among the believers start to fight against each other, restore peace among them. If one party rebels against the other, fight against the rebellious one until he surrenders to the command of God. When he does so, restore peace among them with justice and equality; God loves those who maintain justice (49:9).

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ«الحجرات10»

مؤمنان برادر يكديگرند; پس دو برادر خود را صلح و آشتى دهيد و تقواى الهى پيشه كنيد، باشد كه مشمول رحمت او شويد! (10)

Believers are each other's brothers. Restore peace among your brothers. Have fear of God so that perhaps you will receive mercy (49:10).

 

Equality or identicalness

Equality or identicalness

 

The basis point which is used in these arguments is that the necessary result of men and women’s sharing in human dignity and honour is that their rights should be the same and the identical. Now, the thing on which, philosophically speaking, we should put our finger is to determine exactly what is the necessary result of man and woman’s sharing in human dignity. Is the necessary conclusion that each of them should have rights equivalent to the other, so that there should be no privilege or preference in favour of either of them, or  is it necessary that the rights of man and woman, besides having equivalence and parity, should also be exactly the same, and that there should be no division what so ever of work and duty. No doubt the sharing of man and woman in human dignity and their equality as human beings demands their having equal human rights, but how can there be identicalness of rights?

 If we can begin to put aside the imitation and blind following of western philosophy, and allow ourselves to think and ponder over the philosophical ideas and opinions which have come to us from them, we must see firstly whether identicalness of rights is or is not necessary for equality of rights. Equality is different from identicalness. Equality means parity and equitableness, and identicalness means that they are exactly the same. It is possible that a father distribute his wealth equally and equitably among his sons but he may not distribute it identically. For example, it is possible that a father has different kinds of wealth: he may own a commercial firm, some agricultural land and also some real estate but, due to his having examined his sons and found different talents among them, for example, he may have found that one of them had a gift for commercial affairs, and that the second had ability in agriculture, and the third, had the capability to manage real estate. When he comes to distribute his wealth amongst his sons in his life-time, bearing in mind that he must give equally to his sons in terms of the value of the property and that there should be no preference nor discrimination, he bequeaths his wealth according to the talents which he has found in them.

 Quantity is different from quality. Equality is different from being exactly the same. What is certain is that Islam has not considered there to be identicalness or exact similarity of rights between men and women, but it has never believed in preference and discrimination in favour of men as opposed to women. Islam has also observed the principle of equality between men and women. Islam is not against the equality of men and women, but it does not agree with the identicalness of their rights.

The words “equality” and “egality” have earned a kind of sanctity because they embrace the meaning of equivalence and absence of discrimination. These words are attractive and draw respect from listeners, specially when these words are joined to the word “rights”.

 “Equality of rights” — how beautiful and sacred is this combination of words! Can there be anyone with a conscience and an innate moral sense, who does not reverse these two words?

 But why is it that we who were once the standard bearers of knowledge, philosophy and logic, have come to such a position that others want to impose their opinions on us concerning the identicalness of the rights of men and women in the sacred name of equality of rights.

 It is exactly like someone who wants to sell boiled beet roots and calls them pears.

 What is certain is that Islam has not granted the same rights to men and women in everything, in the same way as it has not imposed the same duties and punishment on both of them on all occasions. However, is the sum total of all the rights that have been established for women less in value than the rights that have been granted to men? Certainly not, as we shall prove.

 Here a second question arises. Why has Islam granted dissimilar rights to men and women in certain instances? Why did it not allow the same rights for both of them? Would it not have been better for the rights of men and women to have been both equal and identical, or is it preferable that the rights should be only equal but not the same? To study this point thoroughly, it is necessary that we should discuss it in three parts:

 1. The view of Islam concerning the human status of woman from the point of view of creation.

2. What is the reason for the differences which exist in the creation of man and woman. Are these differences the cause of there being dissimilarities in their natural rights, or not?

3. The basic philosophy behind the differences that exist in Islamic law for men and women, which, in certain respects, place them in different positions. Are these philosophical reasons still justifiable and do they still hold good or not?

 

 

 

لغات متن 4

Equality or identicalness of men and women

لغات متن 4

 E. S. P.

 

Identicalness = n. quality of being exactly alike, sameness

dignity=  n. respected position, nobility; honor

identical= adj. exactly alike, same; equal in every respect, interchangeable

determine = v. decide, settle; conclude; cause, affect

equivalent= n. something equivalent, something equal in value or importance; equivalent proportion (Chemistry)

privilege= n. special individual right not enjoyed by others; benefit, right, advantage; prerogative, benefits given only to people of a particular group; immunity from legal prosecution

favour= n. kindness; approval; bias, prejudice; preferential treatment; small gift; ribbon, badge of loyalty (alternate spelling for favor)

equivalence= n. quality of being equivalent, equality of value, equality of importance

parity= n. equality; extra bit added to bytes of computer data and are used to detect transmission errors (Computers)

division= n. act of separating into parts, partitioning; basic mathematical operation in which one number is divided by another; department, faculty; group of soldiers that form a distinct tactical unit within a squadron; league, ranking, level according to difficulty

demand= n. claim, requirement; strong request

imitation= n. mimicry, impersonation; emulation; copying, duplication

ponder= v. reflect; think; consider; meditate

equitableness= n. fairness, justice, reasonableness

distribute= v. deliver to, allot, hand out; divide into stages or classes

equitably= adv. fairly, justly, evenhandedly

commercial= n. television or radio advertisement

firm= n. company, commercial business, corporation

bequeath= v. endow, leave property to someone in a will; pass on, transfer to another

egalitarianism= n. belief in equal rights for all people

sanctity= n. holiness, saintliness; holy item, something sacred

discrimination= n. discernment; partiality, unequal treatment; ability to choose well (in matters of taste)

combination= n. joining, union (of two or more persons or things); number of things combined; motorcycle with a sidecar

conscience= n. sense of right and wrong

innate= adj. native, natural, inborn; inherent

reverse= n. opposite, contrary; back side, rear; setback, misfortune, defeat; gear or mechanism that drives movement in a direction opposite to the normal direction; area printed with a light design on a dark background (Printing)

bearer= n. person or thing that bears or carries; plant or tree which produces fruit; person who presents a money order

impose= v. require, compel, force upon; enforce, institute; force oneself on others

beet= n. vegetable

instance= n. occurrence, occasion; example, illustration; prosecution of a case (Law); (Archaic) urgency, pressing importance; (in object oriented programming) specific object of a class (executable file)

dissimilarities= n. difference, unlikeness

justifiable= adj. capable of being justified, defensible, able to be proved right or just