Lekelerin Temizligi

Lekelerin Temizligi

Yünlü, pamuklu, ipek kumaşlar için elinizin altındaki sihirli leke çıkartıcıyı biliyor musunuz? Kuru fasulyenin haşlama suyu, içine tuz katılmadığı taktirde mükemmel bir temizleyicidir. Bunu sakın unutmayın.


Alçı Lekesi

Ilık sirkeye batırılmış bir bezle silin.

Alkol Lekesi

Cilalı ahşap üzerinde: Lekeli yerleri bir mantar tıpasıyla silin veya terebentinle ıslatın, sonra parlatın.
Masif ahşap üzerinde: Eter veya benzinle temizleyebilirsiniz. Leke çok inatçıysa, çakmak benzinini deneyiniz.

Altın Temizliği

Bir litre suya 15 gr. sabun rendesi ve 100 gr. amonyak ilave edin. Temizlemek istediğiniz altın eşyalarınızı bu karışımın içinde yarım saat kadar bırakın. Sonra, soğuk suyla çalkalayın ve bir deri parçasıyla temizleyin.

Alüminyum Temizliği

Kimi zaman alüminyum kaplarımız kirlenir ve lekelenir (özellikle bulaşık makinasında yıkadıktan sonra kararırlar). Bunların temizliği de kolaydır. İçinde kuzu kulağı pişirin veya süt kaynatın. Bozulan rengi eski haline dönecektir. Biraz zeytinyağı ile birkaç damla alkolü karıştırın ve yumuşak bir bezle alüminyum kaplarınıza sürün. Pırıl pırıl olacaklardır.

Ampullerin Temizliği

En iyi temizleyici alkoldür. Ancak ampulün yüzeyi pütürlüyse bir kesilmiş soğan parçasıyla silin, sonra nemli bir bezle temizleyin. Ampulü temizledikten sonra ışığı yakmadan, üzerine bir iki damla parfüm sürün. Eviniz mis gibi kokacaktır.

At Kestanesi

Elleriniz için:At kestanesi tozu ile ellerinizi yıkarsanız beyaz ve yumuşak olmalarını sağlarsınız.

Çamaşırlar için: Özellikle beyaz çamaşırları at kestanesi suyuyla yıkarsanız kar gibi beyaz olurlar. Ayrıca, at kestanesiyle yıkanan çamaşırlar nemliyken ütülenirse kolalı gibi olur.

Ayakkabıdaki Lekeler

Su lekesi: Boyamadan önce vazelin sürün.

Küf Lekeleri: Bir beze gliserin sürerek lekeleri silin.

Spor ayakkabılar: Benzine batırılmış, eski diş fırçasıyla temizleyin.

Açık renk ayakkabılar: Üzerindeki lekeler benzine batırılmış bir bezle silinirse yok olurlar.

Koyu renk ayakkabılar: Üzerlerindeki lekeleri alkole batırılmış bezle temizleyin. Lekeler yok olacağı gibi ayakkabılarınız pırıl pırıl gözükecektir.

Vernikli ayakkabılar:Süt ve limon suyu en tesirli temizlik maddesidir.

Süet ayakkabılar: Süet ayakkabıların dökülen tüylerini kabartmak için onları, su buharına tutun. Sakın ıslakken fırçalamayın. İyice kuruyunca tel fırçayla fırçalayın.

Rugan ayakkabılar: Çatlamalarını önlemek için zeytinyağı veya vazelin sürün. Sıcaklık çatlamalarına sebep olacağı için serin yerde saklayın.

Kahverengi ayakkabılar: Rengini değiştirip siyaha boyamak isterseniz önce çiğ patatesle ovalayın sonra siyah cila sürün.

Ayna temizliği

Aynanızı temizlemenin iki basit yolunu sıralayalım.

- Top haline getirdiğiniz gazete kağıdını, 2 ölçü su ve 1,5 ölçü sirke karışımına batırarak bununla aynanızı silin, sonra kuru bir bezle kurulayın.
-Yarıya kesilmiş çiğ patatesle aynayı ovalayın. Sonra içine az miktarda alkol katılmış suyla durulayın.

Sinekler karşı: Aynayı temizlediğiniz son suya alkol katarsanız sineklerin konmasını engellersiniz.


Balmumu Lekesi

Lekeli yere bir kurutma kağıdı yerleştirip, balmumunu emmesi için üstünde sıcak ütüyü gezdirin.

Blucinlerin Rengi

Rengini devamlı olarak açılmasını istemiyorsanız, yeniyken içine bol miktarda tuz atılmış soğuk suda 12 saat kadar bırakın. Renginin belirgin bir sabitlik kazandığını göreceksiniz.

Boya

Kokusundan rahatsız olursanız

Taze boya kokusunu yok etmek için iki çareden yararlanabilirsiniz.
-Boya kutusuna, litre başına 2 çorba kaşığı vanilya karıştırın.
-Veya boyadığınız odaya, içinde kesik bir soğan bulunan soğuk su dolu bir kap yerleştirin. Ekmek içiyle doldurulmuş bir tabak da aynı işi görecektir.

Temizliği

Oda duvarlarını temizlemek daima can sıkıcı işler arasında yer alır. Üstelik bu işin püf noktaları bilinmiyorsa…

- Odanın ortasına, kaynar su dolu bir kap bırakın. Kapı ve pencereleri iyice kapatın. Meydana gelecek buhar duvarları nemlendireceğinden temizlik işiniz oldukça kolaylaşacaktır.
- Mutfak duvarlarının temizliği için kullanacağınız sabunlu suya bolca tuz ilave edin. Böylece duvarlardaki yağ ve is lekelerini kolaylıkla çıkartabilirsiniz.
- Boyalı duvarlarınızı, iyice yıkayıp kuruttuktan sonra, nişastalı suya batırdığıız süngerle silin. Böylelikle bir sonraki temizlik işlemini kolaylaştırmış olursunuz.

Parmak izleri

- Duvarın boyasına zarar vermeden bu sevimsiz parmak izlerinden kurtulabilirsiniz.
- İzleri kesilmiş patates parçasıyla ovuşturun.
-Parafine buladığınız bir bezle silerseniz parmak izlerinin çıktıklarını görürsünüz.

Cam üzerindeki boya lekeleri

- Eğer lekeler küçükse, bunları jiletle kazıyarak çıkartabilirsiniz.
- Daha inatçı ve büyük boya lekelerini önce alkolle ıslatın, sonra jiletle kazıyın.

Kumaş üzerindeki boya lekeleri

- Leke henüz oluşmuşsa, yani tazeyse en etkili temizleyici madde terebentindir.
- Leke kurumuşsa, sabunlu suyla yıkayın ve birkaç saat bu suda bırakın. Boya iyice yumuşayınca bir bıçakla kazıyın, sonra terbentinle silin.

Böcek ölüleri leke yapmışsa

- Beyaz çamaşırlar: Çamaşır suyuyla yıkayın.
- Renkli kumaşlar: Lekeyi ılık suyla ıslatın, sonra amonyaklı suyla fırçalayın.


Ceviz Lekesi

Taze ceviz lekesinin ellerde bıraktığı sevimsiz lekeyi çıkarmak için pamuklu bir bez parçasını sirkeye batırıp lekelere sürtün. Sonra ellerinizi soğuk suyla yıkayın.

Cezvedeki Lekeler

Cezvenizdeki kahve lekelerini tuzla ovarsanız hemen çıkarlar.

Çamaşırlar

Yeni çamaşırlar: Yeni çamaşırlarınızın apresini bozmak için, bunları sodalı veya tuzlu ılık suya batırın.

Kaynatırken: Çamaşır kaynatırken oluşan buharı önlemek için, tülbent içine koyduğunuz defne yapraklarını kaynama suyuna atınız.

Beyazlık: Beyaz çamaşırlarınızı kaynattığınız suya birkaç yumurta kabuğu atarsanız kar gibi beyaz olmalarını sağlarsınız.

Sararmışsa: Çamaşırlarınızın kat yerlerinde oluşan sarı çizgileri yok etmek için, bunları çiğ sütle ıslatın. Güneşte kuruttuktan sonra yıkayın.

Renk: Keten çamaşırlarınızın, nazik trikolarınızın, bluzlarınızın ilk günkü parlaklıklarını ve güzel renklerini

devam ettirmek istiyorsanız, son durulama suyuna beyaz sirke ilave edin.

Çamur Lekesi

Hiçbir zaman elbiseyi hemen fırçalamayın. Çünkü çamur lekesi genellikle kuruyunca hafif bir fırçalamayla çıkarlar. Eğer leke çıkmamakta ısrar ederse, eşit miktardaki su ve sirke karışımıyla silin.

Çantalar

Deri çantalar

- Çantalarınızı cilalayarak yağmur lekelerine karşı koruyun.
- Eğer, bu kurala uymadınızsa ve yağmur çantanızda sevimsiz lekeler oluşturduysa, çantanızı kısa bir müddet kaynar su buharına tutun. Kurur kurumaz da, ihmal etmeden hemen cilalayın.

Güderi çantalar

Rutubet, güderi çanta ve eldivenlerinizde küf izleri oluşturabilir. Fakat gliserinle fırçalarsanız bu kusuru yok edebilirsiniz.

Çay

Kumaş üzerindeki lekeler

- Beyaz kumaşta: Limon suyuyla silin. Sonra soğuk suyla durulayın.
- Renkli kumaşta. Taze lekeyi yumurta sarısını suyla karıştırarak ovuşturun. Leke eskiyse, gliserinli suyla silmeniz gerekir.

Halı üzerindeki lekeler:

Eşit ölçekteki alkol ve sirke karışımıyla lekeli yerleri siliniz.

Çimento Lekesi

Yerdeki çimento lekelerinin üzerilerine sıcak alkol sirkesi dökün. Kuvvetli fırçaladığınızda yok olduklarını göreceksiniz.

Çiklet Yapıştıysa

Kendimiz çiğnemesek de elbisemize her an bir çiklet yapışması olağandır. Çikletin yapıştığı yerin tam altına isabet eden yerine naylona sarılmış bir miktar buz koyun. Biraz bekleyin buzun soğutucu etkisiyle çiklet donar. Sonra bir fırçayla bu donan çikleti fırçalarsanız, hepsi yapıştığı yerden çıkar.

Çikolata Lekesi

Kumaş üzerindeki leke

- Çikolata lekesini temizlemenin en iyi yolu gliserinle ovuşturup yağ emici iki kağıt arasında bir müddet bırakarak yağının iyice emilmesini sağlamaktır.
- Eğer bu yeterli olmazsa ve lekelenen kumaş rengi bozulmayan cisten ise lekeli kısmı suyla karıştırdığınız 90 derecelik alkolle silin.

Halı üzerindeki leke

Sabunlu suyla lekenin dış kısmından başlayarak içe doğru silin. Üzerine talk pudrası döküp bir müddet bekleyin. Süpürdükten sonra eşit miktarlardaki su ve alkol karışımıyla silin.

Etek ve Pantolondaki Parlaklıkların Giderilmesi

Kabuğu soyulmuş patatesi iyice yıkadıktan sonra ikiye bölün. Bu kestiğiniz tarafı kumaşın parlak yerine sürmeye başlayın. Birkaç kez tekrarladığınız bu işlemden sonra eteğinizi kurumaya bırakın. İyice kuruduktan sonra da bir fırçayla fırçalayın. Kumaştaki parlaklıktan eser kalmadığını göreceksiniz.

Fondöten Lekesi

Elbisenize bulaşan fondöten leke bırakmışsa, bunu etere batırılmış bir bezle silin. Oluşan hare sabunlu suyla yıkanınca yok olacaktır.

Kan Lekesi

Hiç denememeniz gereken usul kan lekesini çıkartmak için sıcak su kullanmaktır. Lekenin pişerek daha fazla yerleşmesine yol açar sıcak su. Oysa bazı özel yollarla kan lekelerini kolaylıkla çıkartabilirsiniz.

-Beyaz kumaşlarda: Lekeyi oksijenli suyla ıslatın. Sonra sabunlu ılık suda yıkayın.
-Renkli kumaşlarda: Nişastayı suyla karıştırarak bir hamur yapın. Bunu lekeli yere sürerek kurumasını bekleyin. Sonra fırçalayarak temizleyin. Bir başka usul de aspirin tabletini azıcık suyla eritip lekeli yeri

bununla örtmektir. İyice kuruyunca fırçalayarak temizlersiniz.
-Halıda kan lekesi: Lekeli yerleri beyaz sirkeyle ovuşturun.

Kahve Lekesi

Leke henüz oluşmuşsa üzerine biraz tuz dökün.

Beyaz pamuklu kumaşta:Lekeyi sabunlu su ile çıkaramazsanız, oksijenli su ile silin. Bu da yeterli olmazsa çamaşır suyu kullanmaktan başka çareniz yok demektir.

Renkli kumaşta: Lekeyi çıkartmak için birkaç yol deneyebilirsiniz.
-Lekeli kısma biraz gliserin sürün ve ılık suyla durulayın.
Nazik kumaşlar için: Şu karışımı deneyebilirsiniz. Sıcak suya bir yumurta sarısı ve birkaç damla gliserin katın. Bununla lekeli kısmı silin ve ılık suyla durulayın.
Halı üzerinde: Lekeli yeri, eşit miktarlardaki alkol ve beyaz sirke karışımıyla silin.
Cilalı ahşap üzerinde: Oksijenli suyla silin. Sonra lekeli yeri cilalayın .

Mermer Üzerindeki Lekeler

Boyalı lekeler

Meyva, kahve, içki ve nikotin lekeleri içine birkaç damla amonyak katılmış çamaşır suyuyla ovuşturulunca yok olurlar. Sonra duru suyla silmeyi ihmal etmeyin.

Mürekkep lekesi

Birkaç damla amonyak ve %20 oranında oksijenli su karışımıyla lekeleri ovun. Kuruyunca mermerlerinizi yumuşak bir bezle parlatın.

Yağ lekeleri

Mermer üzerindeki yağ lekelerini çıkartmak için benzin kullanın. Ancak bu işi ateşten uzakta yapmayı sakın ihmal etmeyin.

Sararan mermerler

Sabunlu suyla silin. Sonra tuz katılmış limon suyuyla ovuşturun. Durulatıp kurutun.

Pas lekeleri

Oksalit asit pas lekeleri için birebirdir. Bir kaşık oksalit asidi az miktardaki sıcak su içinde eritin. Buna batırdığınız bir bezle lekeli yerleri ovun.

Beyaz mermerler

Bol tuz ilave edilmiş limon suyuyla ovun. Bir fanila parçasıyla parlatın.

Meyva lekeleri

Beyaz kumaş üzerindeki leke

Lekeyi amonyaklı suyla yıkayın. Çıkmazsa, çamaşır suyu ilave ettiğiniz sabunlu suya batırıp lekeli kısmı ovuşturun.

Renkli kumaş üzerindeki leke

-90 derecelik alkol,
-Amonyak ilave edilmiş oksijenli su,
-Ekşimiş süt: İki-üç saat leke üzerinde bırakacağınız ekşimiş süt, meyva lekesini çıkartacaktır.

Renkli kumaş üzerindeki meyva lekelerini bu sıraladığımız malzemelerden elinizin altında bulunanı veya kolayınıza geleni ile temizleyebilirsiniz.

Sentetik kumaştaki leke

-Limon suyu
-Beyaz sirke
-Hafif amonyaklı su


Bu malzemelerden herhangi birisine batırdığınız bir pamuk parçasıyla lekeyi silin. Ancak bu işi yapmadan önce lekeli kısmın altına bir kumaş parçası koymayı unutmayın.

Yünlü ve ipekli kumaştaki leke

Lekeli kısmın altına su emen bir kumaş parçası yerleştirin ve lekeyi beyaz sirkeyle silin.


Eldeki lekeler

Ellerinizdeki meyva lekelerini sirkeyle yıkar veya silerseniz kolayca çıkarabilirsiniz.

Mobilyalardaki Lekeler

Boyalı mobilyalarda;

Su lekeleri:Mantar tıpayla ovun.

Sinek pisliği: Kahve telvesiyle lekeleri silin veya sirkeyle ovun.

Şeker lekesi: Ilık suyla hafifçe sulndırılmış kahve telveleri kolayca temizler.

Cilalı mobilyalarda;

Su lekeleri: Eşit miktardaki zeytinyağı ve 90 derecelik alkolü karıştırıp buna batıracağınız bezle ovuşturursanız lekeleri yok edebilirsiniz. Eğer mobilyanızın cilası hafif bozulduysa zeytinyağı ve sigara külü karışımına batırdığınız bir bezle daireler çizerek yenileyin cilasını.

Sıcak tabak izi: Üzerine terebentin sürün ve kaynamamış ketenyağıyla ovun. Sonra temiz ve yumuşak bir bezle parlatın.

Mum lekeleri

Cilalı ahşapta: Bir karton parçasıyla kazıyarak mümkün olduğu kadarını çıkarın. Sonra sıcak suyla ovun. Eşit oranlardaki terebentin ve ketenyağı karışımına batırdığınız bezle lekeyi ıslatın. Kuruduktan sonra parlatın.

Vernikli mobilyada: Kartonla kazıdıktan sonra petrole batırdığınız bir bezle silin.

Örtüde:Mumun koparabildiğiniz kadarını kaldırın örtüyü yıkayın. Kuruduktan sonra ütülerken mum lekesinin bulunduğu yeri iki kurutma kağıdı arasına koyun.

Mürekkep lekesi

Deri eşya üzerinde: Biraz limon suyuyla lekeyi fırçalayın.

Kağıt üzerinde: Lekeli kağıdın altına kurutma kağıdı koyun. Lekenin üzerine birkaç damla oksijenli su sıkın. Sonra kuru bir pamuk parçasıyla kurutun.

Kumaş üzerinde:

-Dayanıklı bir kumaşsa: Biraz limon suyu ve ılık sütle silin. Durulanınca leke yok olacaktır.
-Nazik bir kumaşsa: Leke kuruyunca, üzerine talk pudrası dökün. Kaybolana kadar fırçalayın.
-Beyaz çamaşırda: Hemen lekenin üzerine sulandırılmış hardalı yayın. Yarım saat kadar bekleyip, süngerle lekeli yeri yıkayın.

Mobilya üzerinde:

-Eğer leke tazeyse içine çiğ süt veya limon suyu ilave ettiğiniz sıcak su yeterli olacaktır.
-Leke eskiyse zımpara kağıdı ile kazıyın. Muntazam daireler çizerek mantar tıpayla parlatın.

Parmaktaki lekeler: En etkilisi domates suyuyla ovmaktır.

Kırmızı mürekkep lekesi:Üzerine hardal sürüp birkaç saat öylece bırakın. Kırmızı mürekkep lekesinden sizi kurtaracak en iyi malzeme budur.

Nikotin

Eldeki nikotin lekeleri

-Leke belirsizse biraz limon suyu ile ovuşturmak size yeterli olacaktır.
-Leke daha ciddiyse çamaşır suyuna başvurmanız gerekir.
-Leke oldukça koyuysa şu hamurdan yararlanın: Bir çorba kaşığı bikoarbonat dö sud, bir çorba kaşığı ponza taşı pudrası ve birkaç damla limon suyunu karıştırın. Bununla elinizi iyice ovuşturun.

Kumaştaki nikotin lekesi: Leke yok olanakadar 90 derecelik alkole batırdığınız bir bezle ovun.

Küllük üzerindeki lekeler: Yıkadığınız halde küllükteki lekeler çıkmadılarsa, bunları ince tuza batırdığınız bir mantar tıpayla ovun.

Oje Lekesi

-Aseton ile
-Veya eşit ölçülerdeki alkol ve eter karışımı ile çıkartabilirsiniz. Her iki halde de lekenin altına 4-5 kat

katlanmış beyaz bir bez koyun. Lekeyi silerken bu bez kirleneceğinden, kirin elbiseye geçmemesi için, kontrol edin ve lekenin altına bezin temiz kısımlarının kaydırın. Leke hemen çıkmazsa bu işlemi bir daha tekrarlayın. Sonra asetonu uçurarak leke bırakmasını önleyin.

Ot Lekesi

Lekeyi ıslattıktan sonra üzerine eşit miktarda sofra tuzu ve kırımtartar serpin. Güneşte kurusun.

Pas Lekesi

Sentetik olmayan kumaşlardaki lekeler:

-Tuzlu limon suyuyla ovuşturun. Sonra içine biraz amonyak katılmış suyla silin ve durulayın.
-Lekeli kısmı suyla ıslatın ve kaynar su buharına tutun. Kuzu kulağı ile ovun, sıcak su ile durulayın.

Sentetik kumaşlardaki pas lekeleri: Diğer kumaşlardan daha çok dikkat gerekir, en etkili çözüm lekeli kısmı biraz limonla ovmaktır.

Ruj Lekesi

-Ruj lekeli kumaşı etere batırılmış bir pamukla silmek ve bu işlemi birkaç kez tekrarlamak gerekir. Ancak bu işlemi yaparken ateşten uzakta durmakta fayda vardır. Eter çok yanıcı bir maddedir.
-Lekenin üzerine sabun sürün ve bir saat öyle bırakın. Sonra yıkayın.
-Üzerine pamukla oksijenli su damlatın. Sonra suyla durulayın.


Sebze Ayıklarken Ellerdeki Lekeler

Sebzeleri ayıklarken ellerde oluşan lekeler, ellerimizi yıkadıktan sonra bile temizlenmezler. Fakat portakal kabuğuyla ovarsak hemen kurtuluruz bu sevimsiz lekelerden.

Süt Lekesi

-Yıkanabilen kumaştaysa sabunlu bezle silin.
-Yıkanmaz kumaştaysa benzine batırılmış bir bezle bastırmadan silin. Elin hafif temasıyla benzini uçurun. Sonra ılık suda durulayın ve nemli bezle tersinden ütüleyin.

Su Lekesi

Bilirsiniz, su da leke yapar. İpekli ya da pamuklu kumaşlardaki su lekesini çıkartmak için lekeli yerleri bir bardak ya da şişenin dibiyle ovun. Fanilalarla yünlüleri ütülemek yeterlidir.

Şarap Lekesi

Beyaz kumaşta şarap lekesi:

-Kumaşı bir süre kaynamakta olan süte batırın sonra yıkayın.
-Örtünün üzerine dökülür dökülmez hemen tuz serpin. İlk yıkamada çıkacaktır. İnatçılık ederse, yıkama suyuna biraz çamaşır suyu katınız.

Renkli kumaşta şarap lekesi: Lekeli kısmı amonyaklı soğuk suya batırın.

Beyaz pamuklu örtüde: Hemen lekeli kısmı beyaz şarapla ıslatın.

Tentürdiyot Lekesi

Leke yeni ise, alkol yararlıdır. Eğer eski ise, benzin vb. şeyler ya da oksijenli su kullanılır.

Tereyağı lekesi

-Sentetik kumaşta: Sabunlu su yeterli olacaktır.
-Pamuklu ve beyaz kumaşta: Yıkamadan önce kuru sabun sürtün.
-Yünlü veya ipeklide: Talk pudrası ve tebeşir tozundan yararlanın.

Terleme Lekesi

-Beyaz renkli elbiselerde: Asitoksalitle silin. Durulayın, sonra oksijenli su ile silin.
-Nazik kumaşlarda: Hafif amonyaklı veya limonlu su yeterli olabilir.
-Yünlü kumaşta: Kumaşı birkaç saat sirkeli soğuk suda bırakarak lekeleri temizleyebilirsiniz.

Ütüde Sararan Çamaşır

Sararan kısmı nemlendirin. Üstüne mısır nişastası serpin. Sonra yine bir bez aracılığıyla ütünüzle kurutun. Leke yok olacaktır.

Bir başka yol da sararan kısmı oksijenli su ile ıslatıp, gene ütüyle kurutmaktır.

Yağ Lekesi

Sıçrayan yağlar: Kızartma yaparken ne kadar dikkat etsek de tamamen engelleyemeyiz. Bunları temizlemek için en etkili temizleyici ispirtodur.

Zeytinyağı lekesini elbiseden çıkartmak için sakın su ya da kolonya kullanmayın. Hemen bir lokma ekmek içini yuvarlayıp lekenin üstünde gezdirin. Çıkacaktır.

Yumurta Lekesi

-Yumurta lekelerini çıkartmak için suyu soğuk olarak kullanmanız şarttır.
-Genellikle sabunlu su yeterli oluyorsa da beyaz kumaşlarınız için biraz çamaşır suyu ilave edebilirsiniz.
-Kesik limonla lekeli yerleri ovun.
-Suda haşlayarak ezdiğiniz bir parça patatesle ovuşturun.
-İçinde çakıl bulunmayan nemli toprakla yumurta lekelerini silin.

Zamk Lekesi

Çıkartmak istediğiniz lekenin altına su emici bir kumaş parçası koyun ve lekeli kısmı beyaz sirkeye batırılmış bir bezle silin sonra durulayın.

Zift Lekesi

Üstüne vazelin sürüp bir saat bekletmek sonra da lekeyi her eczaneden rahatlıkla bulabileceğiniz eterle silmeniz gerekmektedir.

Principles of Islam

PRINCIPLES OF ISLAM

BASIC BELIEF

According to Islam you have to believe in Allah, the Angels of Allah (Malaikah), the Books of Allah (Kutubullah), the messengers of Allah, (Rusulullah), the Day of Judgement (Yawmuddin), the Supremacy of the Divine Will (Al-Qadâr ) and life after death (Akhirah).

Allah

Allah is the name of God. Some people ascribe false attributes to Allah. We Muslims have our knowledge of Allah through what He revealed in the Holy Qura’n or through Prophet Muhammad (e , Salalahu Alihi Wasallam. SAW, peace be upon him).

“Allah, there is no god save Him, the Alive, the Eternal, Neither slumber nor sleep overtakes Him. Into Him belongs what so ever is in the heavens and what so ever is in the earth. Who is he that intercedes with Him save by His leave? he knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save that He will. His Throne includes the hwavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous” (Qura’n. 2:255).

“All that is in the heavens and earth glorify Allah and He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth. He ordains life and death and has power over all things. He is the First and the Last and the Inward and the Outward. He has knowledge of all things” (Qura’n. 57:1-4).

“Everything will perish save His countenance. His is the command and unto Him you will be brought back”(Qura’n. 28:88).

“The Originator of the heavens and the earth, when He will a thing He only says unto it “BE” and it is (Qura’n. 2:117)

“And not an atom’s weight in the earth or in the heavens escapes your Lord’s knowledge; neither is there anything smaller than that or larger, but is recorded in a clear decree” (Qura’n. 10-61).

“He knows what you conceal and what you reveal and God knows well the (secrets) of (all) hearts. (Qura’n. 64:4).

“There is nothing like unto Him” (Qura’n. 42:11).

Angles of Allah

The angels have been created from light, they obey Allah, carryout His will and have no free will, Angel Gibril (Gabriel) for example brought revelations from Allah to Prophet Muhammad (SAW) and other prophets. Other angels record our deeds or carryout other functions.

Books of Allah

Allah revealed Books of guidance through his prophets. Muslims believe in all the Original Books of Allah mentioned in the Qura’n, the Tawrat (Turah of Moses), the Zabur (Psalma of David), the Injil (Gospel) and Suhuf Ibrahim (the Scrollsof Abraham). The Qura’n is the only book of Allah which exists unchanged in its original form. The other Books are not in their original languages and are distorted and mixed with human words. The Qura’n was recorded as soon as it was revealed and was memorised by heart by Muslims.

Messengers of Allah

Allah sent prophets and messengers to show people the right path there is no nation to which Allah did not send a prophet as mentioned the Qura’n (35:24). The name of 25 prophets are mentioned in the Qura’n . Example of these prophets are: Adam, Nuh, Ibrahim, Musa, Isa and Muhammad ( Peace be upon them ). All prophets and messengers preached Islam i.e. to surrender to the Will of Allah the One who has no partners. Muhammad (SAW) is the seal of prophets (Qura’n 33:40).

Al Qadar

Allah has given man a free will. He does not force man to obey or disobey. Allah, The fact Allah knows what we are going to do does not mean that we do not have free will, knows whether man will obey or disobey.

Akhirah

Life on earth is meant to be a preparation for the Akhirah (life after death) Life is meaningless if people of good actions are not rewarded and people of bad conduct are not punished at the Day of Judgement. Muslim believers will be rewarded for their good actions by admitting them to Janah (Paradise) Wrong-doers and unbelievers will be punished in Annar ( Hell Fire ).



PILLARS OF ISLAM

In Islam there are five basic duties which Muslims must perform. They are known as the five pillars of Islam (Arkanul Islam). These are: Shahadah, the establishment of prayer (Salah), the payment of Zakah (paying the poor due), the Hajj (pilgrimage to Makkah and Sawm Ramadan (fasting the month of Ramadan).



SHAHADA (The First Pillar of Islam)

لا إله إلا الله محمد رسول الله

“La llaha illal-lahu Muhammad resululah““There is no god but Allah and Muhammad is the messenger of Allah“

This declaration is called “Shahadah”.

Shahadah means that there is only One Lord, Allah, the Creator, the Organizer, the Planner and the Sustainer of the Universe.
Shahadah means that Allah has the most Beautiful Names and Qualities mentioned by the Qur’an or Prophet Muhammad (SAW). ALL names and qualities of Allah are taken without changing their meanings or neglecting them. We should keep in mind that ”Nothing is like unto Allah” (Qura’n 42:11). Therefore, it does not meet with Majesty of Allah to be confined with a time or a place and it is not accepted that Allah existed in any of His creation including Jesus Christ (peace be upon him).
Shahadah means that Muhammad (SAW) is the messenger of Allah, Allah Says: “Muhammad is the messenger of Allah and the seal of the prophets” (Qura’n 33:40). “And whatever the messenger (Muhammad) gives you, take it and whatever he forbids you, abstain from it”. (Qura’n 59:1). “Say (O Muhammad) if you love Allah follow me Allah loves you” (Qura’n 3:31).
Therefore, whatever any one says may be taken or rejected as to whether his sayings are in accordance with the Book of Allah (the Qura’n) or with the tradition of prophet Muhammad (SAW) (Sayings and deeds).

In order to become a Muslim, you have to utter “Shahadah” by your tongue and your actions should confirm the meanings of Shahadah.



SALAH (The Second Pillar of Islam)

The second pillar of Islam is performing Salah (prayer). The Muslim is enjoined to perform five obligatory prayers every day to keep himself in relation with his Lord, to invoke and implore Him, and to refrain himself from committing lewdness or indecency. These prayers not only ensure psychological rest to the Muslim in this present life, but they also pave the way to him to gain eternal happiness in the hereafter.

To perform prayer, one should be clean, wearing clean clothes and perform prayer in a clean place.

The Muslim should always cleanse himself by pure water. He should remove all traces of stool, urine, or any other dirt. Before prayer the Muslim should perform Wudu (ablution).

Prayer is the pillar of religion. It succeeds in importance the Shahadah Therefore, it is not only a duty on the Muslim to observe performing prayers from his maturity up to his death, but he should also order his household to perform it. He should also order his children to start practicing it from the time when they are 7 years old so that they may be accustomed to perform it. Allah Says: " إن الصلاة كانت على المؤمنين كتابا موقوتا " النساء : من آية 103

“enjoined on the believers.” (Qur’an 4:103).Performing prayers at fixed times has been

The prophet (SAW) said: “The obligation which distinguishes betus and the unbelievers is prayer”. Therefore, whosoever resists prayer, becomes unbeliever. Prayer is a duty on the Muslim in all circumstances. Even if he is sick or frightened he should perform his daily prayers, standing, sitting or even lying.

The five obligatory daily prayers are the Morning Prayer (Fajr), the noon prayer (Zuhr), the afternoon prayer (Asr), the evening prayer (Maghrib) and the night prayer (Ishaa).

The time due to Morning Prayer begins at true dawn and extends until the sun rises. It should not be delayed beyond this span of time. The time for noon prayer starts from the Zawal (a little after the sun passes the meridian) and extends till one’s shadow becomes equal to its own length plus the length of its noon- time shadow. The time enjoined for afternoon prayer starts after the end of noon-prayer time and extends until the sun turns yellow. One must hasten to perform it while the sun is still bright. The time for Maghrib prayer begins soon after sunsets and lasts till the disappearance of the twilight. Its performance should not be delayed. The time for Ishaa prayer begins after the disappearance of the twilight and lasts till midnight. If a Muslim delays one of these five prayers, he commits a grievous sin. He should turn to Allah in repentance and refrain himself from recommitting it. The Qura’n warns those who delay their prayers from its fixed times"فويل للمصلين الذين هم عن صلاتهم ساهون "سورة الماعون الآية4-5

“Woe unto those who pray but delay their prayers from its stated fixed time” (Quran 107: 7-4).

Performance of Wudu (Ablution)

Wudu is the act of washing those parts of the body that are generally exposed. The water should be pure clean and fresh with no change in its colour, taste and smell. Wudu is done as follows:



Make a full intention of performing the Wudu for offering prayer and recite.
"بسم الله الرحمن الرحيم"

“Bismillahir – rahmanir – rahim“, (in the Name of Allah, the Compassionate, the Most Merciful).

Wash hands up to the wrists three times, passing the fingers in between each other.
Rinse your mouth with water three times.
Rinse the nostrils with water, sniffing up water and blowing it out.
Wash the face from the forehead to the chin bone and from ear to ear three times.
Wash the right arm followed by the left up to elbows three times.
Brush up the whole head with wet hands.
Pass the wet tips of the index fingers inside and the wet tips of the thumbs outside the ears.
Wash the feet up to the ankles three times. The right foot is washed first and then the left, taking care to wash in between the toes.
The same Wudu may be used for several prayers. However, if a Muslim urinates, defecates, passes wind or loses his consciousness for any reason after Wudu he should re-perform it again before prayer.

If a Muslim is in a state of major impurity (discharged semen in erotic dreams, or practiced intercourse … etc), he should clean his body by taking a bath. Women also should carry out this cleansing bath to purify themselves after menstruation or childbirth. Allah has disburdened women and exempted them from performing prayer during menstruation and childbirth till blood stops (for a maximum of 40 days according to some scholars or 60 days according to others).

If a Muslim is in a desert area or on a journey and finds no water, or if he fears that using water will harm him (because of sickness), he is permitted to purify himself by using good clean earth or sand instead of water. This is called, Tayammum, (purification with earth). It is done in the following way: you intend by heart to perform it, then you strike the dust (or sand) with your hands and wipe your hands over your face, your right hand by your left hand and your left hand by your right hand. Purification with earth is also permissible to women after the period of menstruation or confinement if water is not available, or if its could harm them.

Adhan (call to prayer)

The person who gives the Adhan is called the mu’azzin (Caller).

While calling for prayer, he stands in the Minaret or in the courtyard of the mosque, facing the Qiblah and raises his hands to his ears and calls out.

الله اكبر (Allahu Akber) (Allah is the Greatest)

الله اكبر Allahu Akber) (Allah is the Greatest)

الله اكبر (Allahu Akber) (Allah is the Greates))

الله اكبر (Allahu Akber) (Allah is the Greatest)

أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)

أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)

اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)

اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)

حي على الصلوة (Hayya ales salah) (Rush prayer)

حي على الصلوة (Hayya ales salah) (Rush prayer)

حي على الفلاح (Hayya alas falah) (Rush to success)

حي على الفلاح (Hayya alas falah) (Rush to success)

)الله اكبر Allahu Akber) (Allah is the Greatest)الله اكبر (Allahu Akber) (Allah is the Greatest)

لا اله إلا الله (la ilaha illallah) (here is no god but Allah)

During the Adhan for Fajr Salah, the following is added after Hayya alal falah:الصلوة خير من النوم(Assalatu khairun minan naum) (Salah is better than sleep)

Iqamah

Iqamah is another call to prayer said just before the actual start of Salah. The following is aid (in Arabic language):

Allah is great twice.
I bear witness that there is no god but Allah once.
I bear witness that Muhammad is Allah’s Messenger once.
Rush to prayer once.
Rush to success once.
The prayer has begun twice.
Allah great twice.
There is no god but Allah once.
It is similar to Adhan except that after Hayya alal falah the following added: قد قامت الصلوة (Qad Qamatis salah) (the prayer has begu)
Performance of Salah

A prayer consists of either two, three or four Raka’at: A Raka’at is performed in the following way:



Stand erect, facing the direction of Ka’aba in makkah, and make the Niyyat (the intention) in your mind of what prayer you are about to offer, preferably uttering t to yourself, Raise both hands up to the ears and say:
"الله اكبر "

“Allahu – Akbar”, (Allah is Great).

Bring them down or place the right hand upon the left below the chest and above the navel.

Recite the Opening Chapter of the Holy ura’n (the Fatiha):
بسم الله الرحمن الرحيم . الحمد لله رب العالمين . الرحمن الرحيم . مالك يوم الدين . إياك نعبد وإياك نستعين . أهدنا الصراط المستقيم . صراط الذين أنعمت عليهم غير لمغضوب عليهم ولا الضالين . ( سورة الفاتحة .

Alhamdu lillahi rabbil aalameen, ar-ahmanir-rahim, maliki yawm-id-deen, iyyaka na’abudu wa iyyaka nasta,een; ihdinas-siratal mustaqeema sirat-alla-zina an,ammta alayhim ghairil magh-doobi alayhim a-lad-daaleen (ameen).

The meaning of this glorious sura can be translated as follows:

“In the name of Allah, the Compassionate, the Most-Merciful. Praise be to Allah, the Lord of the Worlds The Most–Merciful the Most Compassionate. The Master of the Day of Judgment: You Alone we worship, and you Alone we ask for help. Show us the straight way, the way of those whom you have blessed, who have not incurred your displeasure, nor gone astray.”

These verses of Quran, and all other verses, should be recited in Arabic language.

Then recite a passage from the Holy Qur’an. For this purpose any one of the small chapters may be selected as, for instance, the chapter termed, ‘The Unity,”

بسم الله الرحمن الرحيم

(( قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفوا أحد ))

Bismillahir rahmanir rahim

“Kul Huwallahu ahad, Allahus samad, lam Yalid wa lam yulad, wa lam yakun lahu kufuwan ahad”.

In the Name of Allah the Compassionate, the Most Merciful

“Say: He is Allah, the One, Allah, the eternally besought of all.

He begets not no is He begotten. And there is none comparable

Unto Him“.

Say: “Allaho-Akbar” and bow down in Ruk’u and say thrice:
"سبحان ربي العظيم "

Subhan Rabbiyal-azeem (How gloriois my Lord the Great).



Assume the standing position, letting the hands remain on the sides and say:
" سمع الله لمن حمده "

Sami’allahu liman hamidah

" ربنا ولك الحمد"

Rahana wa Lakal – hamd

(Allah has listened to him who has praised Him; Our Lord, praise be to you)

Saying” Allahu-Akbar” and prostrate to perform the Saidah, saying thrice:
" سبحان ربي الأعلى"

Subhan Rabbiyal-a’la (All glory be to my Lord, the Most High)

Raise yourself sitting for a which in a reverential posture, termed Jalsah and say once.
" اللهم اغفر لي و ارحمني"

Allahummaghfirli warhamni. (O Allah ! forgive me and have mercy upon me).



Perform the second sajdah exactly in the same way as the first one. This finishes one Raka’at.
Say “ Allahu Akbar, stand erct once again, repeat all that done in the perfomance of the first Raka’at.
After the second Raka’at second Sajdan is over, say “Allahu-Akbar” and sit down in the reverential posture and recite.
التحيات لله و الصلوات و الطيبات السلام عليك أيها النبي ورحمة الله و بركاته. السلام علينا و علي عباد الله الصالحين . أشهد أن لا إله إلا الله و أشهد أن محمد عبده و رسوله

“At-tahiyyato lillahi wassalawato wat-taiyyibat. Assalamu alaika ayyuhannabiyyu wa rahmatullahi wa barakathu assalamu alaina wa’ala’ibadillah –is saliheen. Ash-hand alla ilaha illalah wa ashhadu anna Muhammadun abdubu wa rasooluh”.

All Worships and praises are for Allah’s peace be upon you, O prophet, his mercy and His blessings too. Peace be on us and on all righteous servants of Allah. I testify that there is no God save Allah and testify that Muhammad is His servant and messenger.



If more than two Raka’at are to be performed, say “Allahu Akbar”, stand up again, and complete one two Raka’at as the case may be, sit down in the reverential posture which is also obviously adopted if the prayer consists of two Raka,at only. In that reverential posture, recite in addition to Tashahud, the Salawat
اللهم صل علي محمد وعلي آل محمد كما صليت علي إبراهيم وعبي آل إبراهيم وبارك علي محمد وعلي آل محمد كما باركت علي إبراهيم وعلي آل إبراهيم انك حميد مجيد

“Allahumma salli’ala Muhammadin wa’ala ali Mihammadin kama sallayta ala Ibrahim wa’ala ali Ibrahim, wa barik ala Mihammadin wa’ala ali Muhammadin kamma barakta ala Ibrahim wa’ala ali Ibrahim, innaka hamidun majeed”.

O, Allah have mercy on Muhammad and those related to Muhammad, just as You had mercy on Ibrahim and on those related to Ibrahim. O. Allah bestow Your blessings on Muhammad and on those related to Muhammad as You had bestowed it on Ibrahim and those related to Ibrahim. Surely, You are The Praisworthy, The Great.”

Turn your face to the right and say السلام عليكم ورحمة الله Assalamu-alaykum wa rahmatullah (peace be upon you and the mercy of Allah). Then turn it to the let and repeat the same. Here the prayer is complete.
Morning prayer is two rak’ast. Zuhr, Asr and Isha prayers are four rak’ats while maghrib prayer is three rak’ats. All verses of the Qura’n and other verses should be recited in Arabic.

Al-Kawthar (108)

سورة الكوثر

بسم الله الرحمن الرحيم

أنا أعطيناك الكوثر * فصل لربك وأنحر * إن شانئك هو الأبتر *

Bimillàhir rahmànir

Nnà a’tainakal kawthar.

Fa salli lirabbika wanhar

Inna shàni’aka huwàl abtar.

Maning:

IN the name of Allah, The Compassionat the Most Merciful.

In deed we have given you the Kawther (Abundance or fountain);

So pray to your Lord and make sacrifice.

Surely your hater is the one cut off.



Al-Mà’un (107)

سورة الماعون

بسم الله الرحمن الرحيم

أرءيت الذي يكذب بالدين * فذلك الذي يدع اليتيم * ولا يحض علي طعام المسكين * فويل للمصلين * الذين هم عن صلاتهم ساهون* الذين هم يراءون * و يمنعون الماعون *

Bismilahir rahmanir rahim

Ara’ aital ladhi yukadhdhibu biddin.

Fadhàlikal ladhi yadu’ul yatim.

Wa làyahuddu ala ta amil miskin.

Fawailul lil mussallin.

Alladhina hum ‘an salàtihim sàhun .

Alladhina hum yurà wùn.

Wayamna ùnal mà ùn.

Meaning:

In the name of Allah, The Compassionate the Most merciful.

Have you seen him who denies religion?

It is he who harshly repels the orphan.

And does not urge others to feed the needy.

Woe to those who pray.

But are heedless of their prayers;

Who put on a show of piety

But refuse to give even the smallest help to others.



Quraish (106)

سورة قريش

بسم الله الرحمن الرحيم

لإيلف قريش *إلفهم رحلة الشتاء و الصيف * فليعبدوا رب هذا البيت * الذي أطعمهم من جوع و أمنهم من خوف *

Bismillàhir rahmànir rahim

Li ilfi Quraishin.

Ilàfihim rihlatashitài was saif.

Falya’budu rabba hàthàl bait.

Allathi at’amahum min ju’in,

Wa àmanhum min khawf.

Meaning:

In the name of Allah, The compassionate the Most Merciful.

For the tradition of Quraish:

Their tradition of travelling in winter and summer.

Let them worship the Lord of this house,

Who provides them with food lest they

Should go hungry, and with security

Lest they should live in fear.



Al-Fil (105)

سورة الفيل

بسم الله الرحمن الرحيم

ألم تر كيف فعل ربك بأصحاب الفيل * ألم يجعل كيدهم في تضليل * وأرسل عليهم طيراً أبابيل * ترميهم بحجارة من سجيل * فجعلهم كعصف مأكول *

Bismillàhir rahmànir rahim.

Alam tara kaifa fa’ala rabbuka bi ashàbil fil.

Alam yaj’al kaidahum fi tadlil.

Wa arsala àlaihim tairàn abàbil.

Armihim bihijàratin min sijjil.

Fa ja àlahum ka’asfin ma’kùl.

Meaning:

In the name of Allah, The Compassionate the Most Merciful.

Have you not seen how your Lord has

Dealt with the people of the elephant.

Did He not cause their treacherous plan to be futile.

And send against them flights of birds,

Which pelted them with stones of sand and clay?

Thus He made them like devoured dry leaves.



ZAKAT (The Third Pillar of Islam)

ALLAH ordained every Muslim who possesses a certain amount a certain amount of property to pay annually of these possessions the Zakah to the poor, or to the other categories mentioned in the Quran.

The minimum amount in the gold liable to payment of zakat is 20 miskals ( miskal is equal to 4 68 grams ) and the minimum amount of Silver is 200 dirhams ( dirham is equal to 3.12 grams ) or an equivalent some of current money to these amounts.

There is also a minimum amount for goods of commerce liable to payment of zakat as for grains, its minimum amount is 300 saa’a (about 650 kg ) .the minimum amount for real estates prepared for sale should be estimated in accordance with its value but if the real estate is prepared for lease, the estimation is consid ered in accordance with its rent.

The annual amount of Zakah fixed on money, gold, silver and goods of commerce is 2.5% As for cereals grins and fruits, the fixed amount of Zakah fixed on money, gold, silver and of 10% the crop is the yield of an easily irrigated land (i.e. a land irrigated by rivers springs or rain). On the other hand if the land is irrigated with difficulty by man mad means as pump or other lifting apparatus, the amounts of Zakah become only 5% Zakah of grains fruits and crops is due at the harvest time. In case if a land yields two or other harvests annually, one should pay the Zakah for each harvest independently the amount of Zakah due on camels, cows, and sheep is explained in books dealing with this subject. Zakah is enjoined by the Qura’n.

وما أومرو الا ليعبدو الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة

(سورة البينة : آية 5)

And they are ordered naught else than to serve Allah, in sincere devotion to pay the Zakah, that is the true religion. (Qura’n98:5)

In fact, the Zakah has a wonderful social role. It soothes the poor’s feelings, satisfies their needs, and strengthens the bonds of mutual love among poor and rich.

Zakah is not the only mean that Islam has used to maintain social solidarity and cooperation among Muslims, but Islam imposed also on the rich to support the poor at times of famines. Islam prohibits the Muslim form being sated with food while his neighbor is hungry. Islam enjoined also Zakat-al-fitr (fitrfeast-Due) on all Muslims and has made it a duty on every one of them to distribute a saa (a cubic measure) of elementary substances for himself and a similar saa for each one of those whom he supports, including his servants. The amount should be distributed among the poor, before the prayer of Feast day. Islam imposed also expiatory gifts on the Muslim who commits perjury (that is to feed ten poor or clothe them, or to fast thee days, if he is unable to feed or clothe the poor). The Muslim is commanded to perform his vows, and practice voluntary charity. Allah promised to give the best reward for those who spend their money for His sake. Their reward will not only be multiplied to ten folds, but to 700 folds, or even to a boundless number.

On the authority of Abu Hurairah (May Allah be pleased with him), who said:

The Holy Prophet (peace and blessings of Allah be upon him) said: “There will be seven persons sheltered under the shade of Allah on the Day of Judgement when there will be no other shade be-besides His shade. They are: a just ruler; a young man who passes his youth in worship and service of Allah – the Lord of Honor and Glory ; one whose heart is perpetually attached to the mosque; two such persons who love each other for the sake of Allah, they joined together for His sake and parted for His sake; a man who is invited for sin by a rich beautiful woman but declines, saying: I fear Allah; One who gives charity in a secret way without making a show, in a way that his left hand does not know what his right hand spent; and one who remembers Allah in solitude so that his eyes overflow ( fill with tears).

(Bukhari and Muslim)



SAWM RAMADAN (The Fourth Pillar of Islam)

The fourth pillar of Islam is to fast during the month of Ramadan, the ninth month of the Hijri calendar.

Before the dawn of the first day of Ramadan, the Muslim in-tends to fast this month, and abstains every day from drinking, eating, or practicing sex till after the sun sets, He performs the fasting till the end of the month of Ramadan, fulfilling by that the commandment of Allah, and seeking His pleasure.

Fasting has innumerable benefits. When man refrains himself from lusts, abstains from eating and drinking for the sake of Allah, he does this only for one purpose; this is to obey Allah, worship Him and fill his heart with God-fearing.

Fasting has also innumerable hygienic, economic and social benefits which are perceived only be those who perform it with strong belief and sincere faith. The Quran states,

(( يل أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون))

إلى قوله تعالى:

شهر رمضان الذي أنزل فيه القران هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر يريد الله بكم اليسر ولا يريد بكم العسر ولتكملوا لعدة ولتكبروا الله على ما هداكم ولعلكم تشكرن

(الآيات 183-15 سورة البقرة )

“O you who believe, fasting is prescribed for you as was prescribed for those before you, so that you may be God-fearing”…

“The month of Ramadan, in which was revealed the Qur’an, a guidance for mankind, and clear proofs of guidance and the criterion (of right and wrong), whosoever of you is present, let him fast the month, and who is sick or on a journey let him fast the same number of other days. Allah desires for you ease; He desire not hardship for you. You should complete the period and you should magnify Allah for having guided you and you may be thankful.” (Qur’an 2: 183 – 185).

According to rules of the Qur’an and the prophetic traditions it is permissible for a sick Muslim, a Muslim travelling on a journey, a menstruating woman, or a confined woman not to fast, but to make up for what they missed.

Foster-mothers and pregnant women are also permitted to break their fast if fasting will harm them or their babies, but they should compensate this fully by fasting other equal days. If man drinks or eats absent-mindedly which fasting, he should get out what is still in his mouth as soon as he remembers that he is fasting. In this case his fasting is not broken and he can continue his fasting.



Hajj (The Fifth Pillar of Islam)

Pilgrimage (Hajj) is the fifth pillar of Islam. It is a duty for a Muslim to perform pilgrimage to the House of Allah once in lifetime, however it is permissible to him to do pilgrimage voluntarily more than once.

Pilgrimage has innumerable benefits:

In fulfilling this service, man expresses his devotion to Allah, not only by performing rites which need physical effort, but he expresses also his deep spiritual devotion to Allah and spends of his money for His sake.
Pilgrimage is an annual Muslim-congress, attended by Muslims from all over the world.
Muslims in pilgrimage meet in one place, Makkah, dressed in one uniform, worshipping Allah, the One God, and performing the same rites during the fixed period of Hijj. There is on discrimination between them since all are Allah’s bondsmen. No white man has preference over a black man, neither the rich over the poor. In this way, Muslims are acquainted one to the other, cooperate one with the other, and they remember the day when they will be resurrected and gathered before Allah who will account them for their deeds. Thus they prepare themselves for the Hereafter and do their best to obey Allah, their Lord.

The Kaaba is the Qibla of all Muslims. They direct their faces towards it when they perform their prayers. It should be well-Known that all the rites of pilgrimage, as circumambulating round the kaaba, attending Arafat, Muzdalafa, and staying for several for several days in Mina have one objective that is to worship Allah according to the method He commanded during the time He fixed. Worshipping is neither dedicated to the Kaaba nor to any of these other places which are no more than objects created by Allah and that can never bring benefit or cause harm to any one. Worshipping is dedicated to Allah alone, the Lord of everything, Who alone has the Absolute Sovereignty and Power.

According to Muslim faith, all forms of worshipping are enjoined by Allah and should never be based on individual judgement or taste. Therefore, hadn’t Allah commanded people to perform pilgrimage to the Sacred House at Makkah, Muslims would have never performed it. Allah say in the Qur’an:

" ولله علي الناس حج البيت من استطاع إليه سبيلا ، ومن كفر فإن الله غني عم العالمين "

( آل عمران – آيه 97)

“And pilgrimage to the House is unto Allah for mankind, for him who can find a way thither. As for him who disbelieves, Allah is Independent of all creatures” (Qura’n 3:97).

Performing Umra (a lesser pilgrimage) once in lifetime is also a duty that a Muslim should fulfil either in Hajj time or in any other time.

It is not an indispensable duty for every Muslim to visit the Mosque of the prophet in Al-Madina in Hajj-time or in any other time, but this is an advisable deed and who performs it will be recompensed by Allah.

The Muslim leaving for Madina intends to visit the mosque of the prophet. When he arrives there, he prays in mosque and then visits the tomb of the prophet (SAW). The visitor salutes the prophet politely and leaves the place adopting by that the same manner that the companions of the prophet used to do. He should not ask the prophet or supplicate for any thing from him. In fact those who supplicate the prophet (SAW) for help or ask him for what they need, are committing idolatry and the prophet is innocent of their ill deeds.

After visiting the prophet’s mosque the pilgrim visitor also visits the tombs of Baqeih. He should ruin his noble pilgrimage .The prophet (saw) said: whatever flesh that comes grow out of illicit gains is rather doomed to Hell-fire. It also advisable for the pilgrimage to select a man of good faith to accompany him on the pilgrimage- journey. The pilgrim, whether travelling by car or train, assumes the Ih-ram as soon as he arrives at the miqqat (the station for Ihram), and the pilgrim by plane, assumes Ihram when he approaches the miqqat. According to prophetic traditions, there are five mawaqit (five stations for Ihram):

Zul Hulaifa ( abyar ali): for pilgrims from madina.
Al- Jahfa, place near, rabigh, for people coming from the direc-tions of Syria, egypt and maghrib.
Qarn al- manazil, for peolep coming from najd, al-Taif and oth-er regions of that direction.
Zat Irq, for people coming from Iraq.
Yal, for people coming yemen.
These mawaqit are not only people coming from the above- mentioned regions, but for those who travel by these ways.

As for inhabitants of Makkah and those who live within the area bounded by these mawaqit, they assume their Ihram from their homes?

Manner of Ihram

It is advisable for the pilgrim to take a bath to cleanse and perfume himself before assuming Ihram clothes at the miqqat. The Ihram dress for the males consists of tow simple white seamless sheets, one to be wrapped round the lions, the other to cover the upper part of the body . the head should not be covered. Women have no special dressed in wide veiling and unalluring clothes. After assuming the Ihram, a women should neither veil her face with a seamed veil, nor use any seamed gloves to cover her hands.

The pilgrim, after assuming the Ihram dress, intends by heart to perform Umra and say:

"اللهم لبيك عمرة"

“Al lahum-ma labayka Omra“

“Hare ma I, O Allah at your Service intending to perform Umra“

In this way the pilgrim performs Hajj-Tamattu which is really excellent because the prophet (SAW) recommended his companions to perform this kind of Hajj. He have obliged them to abandon their Ihram clothes and make their visit to Kaaba an Umra, giving exception only to those who brought with them their “hady” (sacrifices), and carried on their Hajj by qiran, he same manner which the prophet himself adopted. The qarin (who performs Hajj by qiran) intends when he starts his pilgrimage rites by saying:

"اللهم لبيك عمرة وحج"

“AL Lahum-ma Labika Omratun wahajjan”

“Here am I, O Allah, I intend to perform Umra and Hajj”

Therefore he should not abandon his Ihram clothes and Ihram restrictions till he offers up his sacrifice on the feast-day (day of Ihram molation, 10th of zul-Hijah)

After assuming the Ihram

It is forbidden for the Muslim to cohabitate with his wife, kiss, or touch her lustfully. During the Ihram period the pilgrim is also not allowed to marry or prose to a lady.
It is also forbidden to the Muslim to remove or trim his hair from any part of the body.
Similarly paring the nails of hands and toes is also forbidden.
A man in Ihram should not cover his head, however, it is permissible for him to be shaded by an umbrella o sit in the shadow of a tent or a tree.
During the Ihram one is not allowed to apply perfume to his body or garments and even to smell it.
It is forbidden during the Ihram to kill animal of game or to help others to do so.
The male pilgrim is not allowed to wear tailored clothes during the period of Ihram; instead of shoes he can use sandals. Women should not wear seamed veils on their faces or gloves on their hands.
As soon as the pilgrim arrives the Kaaba The Holy House of Allah, he circumambulates it seven rounds for the “Tawaf-Al Qodoum” (circumambulation of arrival). He starts the tawaf from near the black stone. That is his Umra tawaf; the pilgrim can invoke Allah by whatever prayers he likes. (1)After terminating the seven rounds of tawaf he moves to the station of Ibrahim, where or some where in the vicinity, he performs a two raka at prayer of the tawaf.

The pilgrim proceeds after that to the s’ay. He stars by mounting the eminence Al-Safa and faces the Qibla saying “Allahu Akbar, La Ilaha Ilallah”, and invokes Alah by whatever prayers he likes. Then, he walks to the eminence of Al-Marwa, mounts it, faces the Qibla, saying Allahu Akbar, invokes Allah, then reeturns to the eminence of Al-Safa, then repeats his walking from Safa to Marwa and vice versa till he terminates seven going and returning rounds.

The pilgrim who performs pilgrimage by tamattu, gets his hair shaven or trimmde after completing his Sa^y. For women, it is enough to trim a small part of their hair as long as a fingertip. In this way the pilgrim completes his Umra, discards his Ihram and is authorized to practise all the matters forbidden to him during Ihram duration.

If woman menstruates or gives birth or after Ihram, she becomes qarinah and performs Hajj by qiran. Therefore, she would intend to perform hajj and Umra combined in one Ihram. Menstruation and confinement do not forbid the woman from doing any of the acts of Hajj except circumambulating round the Holy House, which she should postpone until she becomes clean.

If she gets clean before people assume their Ihram, she takes a cleansing bath, join them when they assume their Ihram, and perform with them the rituals of Hajj. But if her cleanness from menses occurs at a later time, she combines Hajj and Umrra in one Ihram, performs all the rituals of Hajj, including staying in Mina, standing in Arafat, going to Muzdalifa, pelting, offering the sacrifice and trimming her hair on feast day. But she could not circumambulate the Holy House till she is clean. When she gets clean, she takes a cleansing bath and performs Circumambulating round the ka’ba and S’ay, hence, fulfilling both Hajj and Umra. This was the method adopted by the mother of believers, Aisha, according to the directions of the prophet (SAW). The prophet affirmed by his deeds and saying that the qarin combines Hajj and Umra and fulfils them both by performing one circumambulation and one S’ay. The prophet himself performed hajj in accordance with this manner and said “Umra is inserted in Hajj until the Doomsday”.

On the 8th day of Zul-Hijja, the pilgrims assume Ihram from their settlements in Makkah in the same manner they had done before at the miqqat. The pilgrim, whether be a man or a woman, in tends to perform Hajj by saying:

"اللهم لبيك حجا"

“ Allahuma labayka Hajjan”

“Here am I My Lord, I intend to perform Hajj“

The pilgrim refrains himself from practicing any of the actions forbidden during the Ihram period in the same way that it has been explained before. Then he proceeds with other pilgrims to Mina to pass the night there. The pilgrim should perform his prayers there in time. He is permitted to shorten his prayers but not to combine one of them with the other. On the morning of Arafa (9th Zul-Hijja), the pilgrims go to Namira mosque to perform in congregation the Zuhr (noon) and Asr (Afternoon) prayers combined together. By noon, they proceed to Arafat to stay there till sunset praying, supplicating Allah, and asking Him for forgiveness. The pilgrim can stand at any place in the valley of Afafat because the whole of Arafat is reserved for wuquf (standing). He should turn his face while praying and supplicating towards the Qibla and not towards the mount of Arafat. The pilgrim should be aware that climbing the mount is not a ritual service. The pilgrim should be aware that climbing the mount is not a ritual service, and that wiping oneself with its stones is a heretical deed.

After sunset, the pilgrims proceed to Muzdalafa where they perfrom Maghrib (evening) and Isha (night) prayers combined together, and shortening only Isha prayer. They spend the night there, and next day they perform the fajr (morning) prayer at dawn and leave to Mina before sunrise. When they arrive there, they pelt “Jamraat-AlAkaba “ by seven pebbles each one of which should not be larger than a chickpea. One should observe strictly the guidance and orders of the prophet to overcome the allurement of the Satan and avoid devious actions as pelting the “Jamra” by shoes and any other action which is not in accordance with the commandments of Allah or the traditions of the prophet.

After pelting Jamrat-Al-Aqaba, the pilgrim offers his sacrifice shaves or shortens his hair, but it is better to have it shaven rather than having it shortened. Women slightly trim off parts of their hair.

After that, the pilgrim can discard Ihram clothes and perform all the acts which were forbidden during the Ihram period except sexual intercourse. Then pilgrim heads to Makkah, performs Tawaf Al-Ifabha, and the Sa’y hence, he discards his Ihram completely and is allowed to perform all the acts that were forbidden during the Ihram period with no exception.

The pilgrim returns to Mina, to stay there for three successive days (the Feast Day and the following two days). He spends the nights of these days at Mina at noon he pelts the thrJamrats (on the 11th and 12th of Zul-Hijja). He starts by pelting Al-Jamratu Al-Sugrah (The small Jamra), then Al-Jamratu –al Wusta (The medium Jamra) and finally Jamrat Al-Akaba, Which he had pelted before on the morning of the Feast Day. Each one of these Jamrats is pelted by seven pebbles. The pilgrim has the choice after that, either to leave Mina on the 12th of Zul-Hijja or stay there till next day. It is better to stay till next day and perform pelting by noon. The final thing that a pilgrim should do, before leaving Makkah, is to perform “Tawaf Al-Wadaa” (Tawaf of Departure). However women menstruating or giving childbirth are allowed to leave Makkah without performing Tawaf Al Wadaa.

Offering the slaughter can be done also on the 11th, 12th or 13th of Zul-Hijja and Tawaf-al-ifada can also be postponed till the pilgrim leaves Mina, but it is better to perform the rituals in accordance with the order and times which are mentioned before.

Endnotes

1. What is meant by Torah are the first five books of the Bible, in other words the Pentateuch of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy).

2. Pub. Ancora, Rome.

3. Pub. Cerf, Paris

4. Pub. Presses Universitaires de France, Paris "Que sais-je?" collection

5. Translator's Note: Published December 1975 by Les Editions du Cerf and Les Bergers et les Mages, Paris

6. So called because God is named Yahweh in this text.

7. So called because God is named Elohim in this text.

8. From the preachers in the Temple at Jerusalem.

9. Paris, 1974 edition, Vol. a, pp. 246-263.

10. We shall see in the next chapter, when confronted with modern scientific data, the extent of the narrative errors committed by authors of the Sacerdotal version on the subject of the antiquity of man on Earth, his situation in time and the course of the Creation. They are obviously errors arising from manipulation of the texts.

11. Pub. w. M. Collins & Sons for the British and Foreign Bible Society, 1952.

12. No. 38, 1974, pp. 95-112)

13. Introduction to Genesis, page 35.

14. Ibid., page 34

15. Pub. Le Centurion, Paris

16. Pub. Le Centurion, 1966, Paris

17. Pub. Editions du Seuil, Paris, 1973

18. Pub. Desclée and Co., Paris.

19. Pub. Editions du Cerf, Paris

20. Pub. Beauchesne, Coll. 'Le Point théologique'. Paris. 1974

21. Pious XII was Pope from 1939 to 1959

22. One could note here that all these writings were later to be classed as Apocrypha, i.e. they had to be concealed by the victorious Church which was born of Paul's success. This Church made obvious excisions in the Gospel literature and retained only the four Canonic Gospels.

23. Pub. Editions du Cerf et Les Bergers et les Mages, Paris.

24. Pub. Presses Universitaires de France, Paris, 1967

25. The three Gospels of Mark, Matthew and Luke.

26. The fact that it is in contradiction with Luke's Gospel will be dealt with in a separate chapter.

27. The Samaritans' religious code was the Torah or Pentateuch; they lived in the expectation of the Messiah and were faithful to most Jewish observances, but they had built a rival Temple to the one at Jerusalem.

28. It has been thought that the Judeo-Christian community that Matthew belonged to might just as easily have been situated at Alexandria. O. Culmann refers to this hypothesis along with many others.

29. An American film which parodies the life of Jesus.

30. In another part of his Gospel Matthew again refers to this episode but without being precise about the time (16, 1-4). The same is true for Luke (11, 29-32). We shall see later on how in Mark, Jesus is said to have declared that no sign would be given to that generation (Mark 8, 11-12).

31. It is not possible to establish a comparison with John because he does not refer to the institution of the Eucharist during the Last Supper prior to the Passion.

32. Words.

33. Nestlé-Aland Pub. United Bible Societies, London, 1971

34. The Gospels sometimes refer to Jesus's 'brothers' and 'sisters' (Matthew l3, 46-60 and 64-68; Mark 6, 1-6; John 7, 3 and 2, 12). The Greek words used, adelphoi and adelphai, indeed signify biological brothers and sisters; they are most probably a defective translation of the original Semitic words which just mean 'kin'. in this instance they were perhaps cousins.

35. A. Tricot, Little Dictionary of the New Testament (Petit Dictionnaire du Nouveau Testament in "La Sainte Bible", Desclée, Pub. Paris)

36. Pub. Desclée, coll. 'Parole et Prière', Paris.

37. Pub. Editions du Seuil, Paris.

38. Although the author assures us that he knows of the existence of these supposed family archives from the Ecclesiastic History by Eusebius Pamphili (about whose respectability much could be said), it is difficult to see why Jesus's family should have two genealogical trees that were necessarily different just because each of the two so-called 'historians' gave a genealogy substantially different from the other concerning the names of those who figure among Jesus's ancestors.

39. 'No other New Testament author can claim that distinction', he notes.

40. It is difficult to see how there could have been!

41. i.e. the eleven Apostles; Judos, the twelfth, was already dead.

42. In fact, for John it was during the Last Supper itself that Jesus delivered the long speech that mentions the Paraclete.

43. Nestlé and Aland. Pub. United Bibles Societies, London, 1971.

44. This manuscript was written in the Fourth or Fifth century A.D. It was discovered in 1812 on Mount Sinai by Agnes S.-Lewis and is so named because the first text had been covered by a later one which, when obliterated, revealed the original.

45. Many translations and commentaries of the Gospel, especially older ones, use the word 'Consoler' to translate this, but it is totally inaccurate.

46. At a certain period of history, hostility to Islam, in whatever shape or form, even coming from declared enemies of the church, was received with the most heartfelt approbation by high dignitaries of the Catholic Church. Thus Pope Benedict XIV, who is reputed to have been the greatest Pontiff of the Eighteenth century, unhesitatingly sent his blessing to Voltaire. This was in thanks for the dedication to him of the tragedy Mohammed or Fanaticism (Mahomet ou le Fanatisme) 1741, a coarse satire that any clever scribbler of bad faith could have written on any subject. In spite of a bad start, the play gained sufficient prestige to be included in the repertoire of the Comédie-Francaise.

47. Lumen Gentium is the title of a document produced by the Second Vatican Council (1962-1966)

48. God.

49. Translators of the Qur'an, even famous ones, have not resisted the secular habit of putting into their translations things that are not really in the Arabic text at all. One can indeed add titles to the text that are not in the original without changing the text itself, but this addition changes the general meaning. R. Blachère, for example, in his well-known translation (Pub. Maisonneuve et Larose, Paris, 1966, page 115) inserts a title that does not figure in the Qur'an: Duties of the Holy War (Obligations de la guerre sainte). This is at the beginning of a passage that is indisputably a call to arms, but does not have the character that has been ascribed to it. After reading this, how can the reader who only has access to the Qur'an via translations fail to think that a Muslim's duty is to wage holy war?

50. Muhammad's departure from Makka to Madina, 622 A.D.

51. Muhammad was totally overwhelmed by these words. We shall return to an interpretation of them, especially with regard to the fact that Muhammad could neither read nor write.

52. In the text: Qur'an which also means 'reading'.

53. The absence of diacritical marks, for example, could make a verb either active or passive and in some instances, masculine or feminine. More often than not however, this was hardly of any great consequence since the context indicated the meaning in many instances.

54. The Biblical description mentioned here is taken from the so-called Sacerdotal version discussed in the first part of this work; the description taken from the so-called Yahvist version has been compressed into the space of a few lines in today s version of the Bible and is too insubstantial to be considered here.

55. 'Sabbath' in Hebrew means 'to rest'.

56. See table on last page of present work for equivalence between Latin and Arabic letters.

57. It is to be noted that while the Bible calls both Sun and Moon 'lights', here, as always in the Qur'an, they are differently named; the first is called 'Light' (nur) and the second is compared in this verse to a 'lamp (siraj) producing light'. We shall see later how other epithets are applied to the Sun.

58. Apart from the Qur'an, we often find the number 7 meaning plurality in texts from Muhammad's time, or from the first centuries following him, which record his words (hadiths).

59. This statement that the Creation did not make God at all weary stands out as an obvious reply to the Biblical description, referred to in the first part of the present book, where God is said to have rested on the seventh day from the preceding days' work!

60. As regards the Moon, its gradual separation from the Earth following the deceleration of its rotation is an acknowledged probability.

61. This text completely overshadows the few lines contained in the Yahvist version. The latter is too brief and too vague for the scientist to take account of it.

62. Pub. Presses Universitaries de France, Paris, 1952.

63. I have often heard those who go to great lengths to find a human explanation-and no other-to all the problems raised by the Qur'an Bay the following: "if the Book contains surprising statements on astronomy, it is because the Arabs were very knowledgeable on this subject." In so doing they forget the fact that, in general, science in Islamic countries is very much post-Qur'an, and that the scientific knowledge of this great period would in any case not have been sufficient for a human being to write some of the verses to be found in the Qur'an. This will be shown in the following paragraphs.

64. Here, the sky and a star are used to bear witness to the importance of what is to come in the text.

65. It is known that when a meteorite arrives at the upper layers of the atmosphere, it may produce the luminous phenomenon of a 'shooting star'.

66. Pub. Sh. Muhammad Ashraf, Lahore (Pakistan)

67. This verse is followed by an invitation to recognize God's blessings. It forms the subject of the whole of the sura that bears the title 'The Beneficent'.

68. Whenever the pronoun 'We' appears in the verses of the text quoted here, it refers to God.

69. 1. The city of Sanaa, the capital of the Yemen, was inhabited in Muhammad's time. It lies at an altitude of nearly 7,900 feet above sea level.

70. It is secreted by the reproductive glands and contains spermatozoons.

71. We saw in the Introduction to the third part of this book what one was expected to believe about predestination in its application to man himself.

72. One might note in passing, that this last verse is the only one in the Qur'an that refers to the possibility of a remedy for man. Honey can indeed be useful for certain diseases. Nowhere else in the Qur'an is a reference made to any remedial arts, contrary to what may have been said about this subject.

73. Pub. Flammarion, 1972, Paris.

74. It makes this journey over a period of six months, and comes back to its departure point with a maximum delay of one week.

75. Pub. G. P. Maisonneuve et Larose, 1966, Paris,

76. Pub. Club Français du Livre, 1971, Paris.

77. It is estimated that in one cubic centinletre of sperm there are 25 million spermatozoons with, under normal conditions, an ejaculation of several cubic centimetres.

78. God is speaking

79. In another verse (sura 6, verse 98) a place of sojourn is mentioned. It is expressed in a term very similar to the preceding one and would also seem to signify the maternal uterus. Personally, I believe this to be the meaning of the verse, but a detailed interpretation would involve much lengthier explanation which is beyond the scope of this book.

80. Now that certain notions concerning the chronology of ancient times have been established, and the imaginary dates given by the authors of the Sacerdotal text of the Old Testament are no longer credible, those dates have quickly been suppressed in Bibles. In the case of those genealogies that have been preserved, modern commentators of books intended for mass publication fail to draw the readers' attention to the errors they contain.

81. Surely 'seven' here indicates 'many', as it often does in the Semitic languages of the time.

82. We shall later see that the figure has been grossly exaggerated.

83. In Hebrew 'yam souf'.

84. We shall return to this subject later, when we call upon Father de Vaux's help in
examining this reference in Kings I.

85. Pub. Delachaux and Niestlé, Neufchatel, 1959.

86. The skin lesions are clearly visible on the mummies of these Pharaohs preserved in the Egyptian Museum, Cairo.

87. Pub. Desclée de Brouwer, 1970, Paris.

88. Pub. J. Gabalda and Co., 1971, Paris.

89. There can be no doubt that in the Golden Age of the ptolemies, historical documents on Antiquity were preserved at Alexandria, only to be destroyed at the time of the Roman conquest; a loss which is keenly felt today.

90. In the Holy Histories of the early 20th century, as in the History by Abbe H. Lesetre, intended for religious instruction, the Exodus is mentioned as having taken place during Merneptah's reign in Egypt.

91. Pub. Delachaux and Niestlé, Neuchatel, 1959.

92. The letter 'e' figures as the ayin in Hebrew.

93. It is strange to note moreover, that in old editions of the Bible, commentators did not understand the meaning of the word at all. In the French edition of the Clementine Bible, 1621, for example, an interpretation of the word 'Ramesses' is given which makes total nonsense: 'Thunder of Vermin' (sic).

94. The period spanning the two reigns Sethos I-Ramesses II, which is said to have lasted roughly eighty years, is out of the question: Sethos I's reign-which was too short for this-does not square with the very long stay in Midian which Moses made as an adult and which took place during the reign of the first of the two Pharaohs he was to know.

95. The word is followed by a generic determinative which leaves no doubt as to the fact that this term signifies a 'human community or group'.

96. In his book 'The Ancient History of Israel' (Histoire ancienne d'Israël)

97. "The name 'Israel' (in the stele) is accompanied by the generic determinative 'people' instead of the determinative 'country', as is the case for the other proper names in the stele" writes Father B. Couroyer, Professor at the Biblical School of Jerusalem, in his commentary to the translation of the Book of Exodus (Pub. Editions du Cerf, Paris, 1968, page 12).

98. L'Exode (Exodus), 1968, page 73, Pub. Les Editions du Cerf, Paris.

99. There can be no doubt that this commentator is referring to the Bible.

100. November, 1975 for the First French edition.

101. The mummy of Ramesses II, who was another witness to Moses's story, has been the subject of a study comparable to the one carried out on the mummy of Merneptah; the same restoration work is required for it.

102. Pub. Sethi Straw Board Mills (Conversion) Ltd and Taleem-ul-Qur'an Trust, Gujranwala, Cantt. Pakistan. 1st edition 1971, for Sahih Al Bukhari.

103. Muslim specialists designate the first by the word Zanni and the second by the word Qat'i.

104. The Hegira was in 622, ten years before Muhammad's death.

105. The truth of the hadiths, from a religious point of view, is beyond question. When they deal, however, with earthly affairs there is no difference between the Prophet and other humans. One hadith gives an account of an utterance of the Prophet: "Whenever I command you to do something related to Religion do obey, and if I command you something according to my own opinion (do remember this) I am a human being".
Al Saraksi in his 'Principles' (Al Usul) transmitted this statement as follows: "If I bring something to you on your religion, do act according to it, and if I bring you something related to this world, then you have a better knowledge of your own earthly affairs".

General Conclusions

At the end of this study, a fact that stands forth very clearly is that the predominant opinion held in the West on the TExts of the Holy Scriptures we possess today is hardly very realistic. We have seen the conditions, times and ways in which the elements constituting the Old Testament, the Gospels and the Qur'an were collected and written down: the circumstances attendant upon the birth of the Scriptures for these three Revelations differed widely in each case, a fact which had extremely important consequences concerning the authenticity of the texts and certain aspects of their contents.

The Old Testament represents a vast number of literary works written over a period of roughly nine hundred years. It forms a highly disparate mosaic whose pieces have, in the course of centuries, been changed by man. Some parts were added to what already existed, so that today it is sometimes very difficult indeed to identify where they came from originally.

Through an account of Jesus's words and deeds, the Gospels were intended to make known to men the teachings he wished to leave them on completion of his earthly mission. Unfortunately, the authors of the Gospels were not eyewitnesses of the data they recorded. They were spokesmen who expressed data that were quite simply the information that had been preserved by the various Judeo-Christian communities on Jesus's public life, passed down by oral traditions or writings which no longer exist today, and which constituted an intermediate stage between the oral tradition and the definitive texts.

This is the light in which the Judeo-Christian Scriptures should be viewed today, and-to be objective-one should abandon the classic concepts held by experts in exegesis.

The inevitable result of the multiplicity of sources is the existence of contradictions and oppositions: many examples have been given of these. The authors of the Gospels had (when talking of Jesus) the same tendency to magnify certain facts as the poets of French Medieval literature in their narrative poems. The consequence of this was that events were presented from each individual narrator's point of view and the authenticity of the facts reported in many cases proved to be extremely dubious. In view of this, the few statements contained in the Judeo-Christian Scriptures which may have something to do with modern knowledge should always be examined with the circumspection that the questionable nature of their authenticity demands.

Contradictions, improbabilities and incompatibilities with modern scientific data may be easily explained in terms of what has just been said above. Christians are nevertheless very surprised when they realize this, so great have been the continuous and far-reaching efforts made until now by many official commentators to camouflage the very obvious results of modern studies, under cunning dialectical acrobatics orchestrated by apologetic lyricism. A case in point are the genealogies of Jesus given in Matthew and Luke, which were contradictory and scientifically unacceptable. Examples have been provided which reveal this attitude very clearly. John's Gospel has been given special attention because there are very important differences between it and the other three Gospels, especially with regard to the fact that his Gospel does not describe the institution of the Eucharist: this is not generally known.

The Qur'anic Revelation has a history which is fundamentally different from the other two. It spanned a period of some twenty years and, as soon as it was transmitted to Muhammad by Archangel Gabriel, Believers learned it by heart. It. was also written down during Muhammad's life. The last recensions of the Qur'an were effected under Caliph Uthman starting some twelve years after the Prophet's death and finishing twenty-four years after it. They had the advantage of being checked by people who already knew the text by heart, for they had learned it at the time of the Revelation itself and had subsequently recited it constantly. Since then, we know that the text has been scrupulously preserved. It does not give rise to any problems of authenticity.

The Qur'an follows on from the two Revelations that preceded it and is not only free from contradictions in its narrations, the sign of the various human manipulations to be found in the Gospels, but provides a quality all of its own for those who examine it objectively and in the light of science i.e. its complete agreement with modern scientific data. What is more, statements are to be found in it (as has been shown) that are connected with science: and yet it is unthinkable that a man of Muhammad's time could have been the author of them. Modern scientific knowledge therefore allows us to understand certain verses of the Qur'an which, until now, it has been impossible to interpret.

The comparison of several Biblical and Qur'anic narrations of the same subject shows the existence of fundamental differences between statements in the former, which are scientifically unacceptable, and declarations in the latter which are in perfect agreement with modern data: this was the case of the Creation and the Flood, for example. An extremely important complement to the Bible was found in the text of the Qur'an on the subject of the history of the Exodus, where the two texts were very much in agreement with archaeological findings, in the dating of the time of Moses. Besides, there are major differences between the Qur'an and the Bible on the other subjects: they serve to disprove all that has been maintained-without a scrap of evidence-concerning the allegation that Muhammad is supposed to have copied the Bible to produce the text of the Qur'an.

When a comparative study is made between the statements connected with science to be found in the collection of hadiths, which are attributed to Muhammad but are often of dubious authenticity (although they reflect the beliefs of the period), and the data of a similar kind in the Qur'an, the disparity becomes so obvious that any notion of a common origin is ruled out.

In view of the level of knowledge in Muhammad's day, it is inconceivable that many of the statements In the Qur'an which are connected with science could have been the work of a man. It is, moreover, perfectly legitimate, not only to regard the Qur'an as the expression of a Revelation, but also to award it a very special place, on account of the guarantee of authenticity it provides and the presence in it of scientific statements which, when studied today, appear as a challenge to explanation in human terms.

The Qur'an, Hadith and Modern Science

The Qur'an, Hadith and Modern Science
The Qur'an does not constitute the sole source of doctrine and legislation in Islam. During Muhammad's life and after his death, complementary information of a legislative nature was indeed sought in the study of the words and deeds of the Prophet.

Although writing was used in the transmission of hadith from the very beginning, a lot of this came also from the oral tradition. Those who undertook to assemble them in collections made the kind of enquiries which are always very taxing before recording accounts of past events. They nevertheless had a great regard for accuracy in their arduous task of collecting information. This is illustrated by the fact that for all of the Prophet's sayings, the most venerable collections always bear the names of those responsible for the account, going right back to the person who first collected the information from members of Muhammad's family or his companions.

A very large number of collections of the Prophet's words and deeds thus appeared under the title of Hadiths. The exact meaning of the word is 'utterances', but it is also customary to use it to mean the narration of his deeds.

Some of the collections were made public in the decades following Muhammad's death. Just over two hundred years were to pass before some of the most important collections appeared. The most authentic record of the facts is in the collections of Al Bukhari and Muslim, which date from over two hundred years after Muhammad and which provide a wider trustworthy account. In recent years, a bilingual Arabic/English edition has been provided by Doctor Muhammed Muhsin Khan, of the Islamic University of Madina.[102] Al Bukhari's work is generally regarded as the most authentic after the Qur'an and was translated into French (1903-1914) by Houdas and Marcais under the title Les Traditions Islamiques (Islamic Traditions). The Hadiths are therefore accessible to those who do not speak Arabic. One must, however, be wary of certain translations made by Europeans, including the French translation, because they contain inaccuracies and untruths which are often more of interpretation than of actual translation. Sometimes, they considerably change the real meaning of a hadith, to such an extent indeed that they attribute a sense to it which it does not contain.

As regards their origins, some of the hadiths and Gospels have one point in common which is that neither of them was compiled by an author who was an eyewitness of the events he describes. Nor were they compiled until some time after the events recorded. The hadiths, like the Gospels, have not all been accepted as authentic. Only a small number of them receive the quasi-unanimous approval of specialists in Muslim Tradition so that, except al-Muwatta, Sahih Muslim and Sahih al-Bukhari, one finds in the same book, hadiths presumed to be authentic side by side with ones which are either dubious, or should be rejected outright.

In contrast to Canonic Gospels which though questioned by some modern scholars but which have never been contested by Christian high authorities, even those hadiths that are most worthy to be considered as authentic have been the subject of criticism. Very early in the history of Islam, masters in Islamic thought exercised a thorough criticism of the hadiths, although the basic book (The Qur'an) remained the book of reference and was not to be questioned.

I thought it of interest to delve into the literature of the hadiths to find out how Muhammad is said to have expressed himself, outside the context of written Revelation, on subjects that were to be explained by scientific progress in following centuries. Al-though Sahih Muslim is also an authentic collection, in this study 1 have strictly limited myself to the texts of the hadiths which are generally considered to be the most authentic, i.e. those of Al Bukhari. I have always tried to bear in mind the fact that these texts were compiled by men according to data received from a tradition which was partially oral and that they record certain facts with a greater or lesser degree of accuracy, depending on the individual errors made by those who transmitted the narrations. These texts are different from other hadiths which were transmitted by a very large number of people and are unquestionably authentic.[103]

I have compared the findings made during an examination of the hadiths with those already set out in the section on the Qur'an and modern science. The results of this comparison speak for themselves. The difference is in fact quite staggering between the accuracy of the data contained in the Qur'an, when compared with modern scientific knowledge, and the highly questionable character of certain statements in the hadiths on subjects whose tenor is essentially scientific. These are the only hadiths to have been dealt with in this study.

Hadiths which have as their subject the interpretation of certain verses of the Qur'an sometimes lead to commentaries which are hardly acceptable today.

We have already seen the great significance of one verse (sura 36, verse 36) dealing with the Sun which "runs its course to a settled place". Here is the interpretation given of it in a hadith: "At sunset, the sun . . . prostrates itself underneath the Throne, and takes permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself . . . it will ask permission to go on its course . . . it will be ordered to return whence it has come and so it will rise in the West . . ." (Sahih Al Bukhari). The original text (The Book of the Beginning of the Creation, Vol. IV page 283, part 54, chapter IV, number 421) is obscure and difficult to translate. This passage nevertheless contains an allegory which implies the notion of a course the Sun runs in relation to the Earth: science has shown the contrary to be the case. The authenticity of this hadith is doubtful (Zanni).

Another passage from the same work (The Book of the Beginning of the Creation, vol. IV page 283, part 54, chapter 6, number 430) estimates the initial stages in the development of the embryo very strangely in time: a forty-day period for the grouping of the elements which are to constitute the human being, another forty days during which the embryo is represented as 'something which clings', and a third forty-day period when the embryo is designated by the term 'chewed flesh'. Once the angels have intervened to define what this individual's future is to be, a soul is breathed into him. This description of embryonic evolution does not agree with modern data.

Whereas the Qur'an gives absolutely no practical advice on the remedial arts, except for a single comment (sura 16, verse 69) on the possibility of using honey as a therapeutic aid (without indicating the illness involved), the hadiths devote a great deal of space to these subjects. A whole section of Al Bukhari's collection (part 76) is concerned with medicine. In the French translation by Houdas and Marcais it goes from page 62 to 91 of volume 4, and in Doctor Muhammad Muhsin Khan's bilingual Arabic/English edition from page 395 to 452, of volume VII. There can be no doubt that these pages contain some hadiths which are conjectural (Zanni), but they are interesting as a whole because they provide an outline of the opinions on various medical subjects that it was possible to hold at the time. One might add to them several hadiths inserted in other parts of Al Bukhari's collection which have a medical tenor.

This is how we come to find statements in them on the harms caused by the Evil Eye, witchcraft and the possibility of exorcism; although a certain restriction is imposed on the paid use of the Qur'an for this purpose. There is a hadith which stresses that certain kinds of date may serve as protection against the effects of magic, and magic may be used against poisonous snakebites.

We should not be surprised however to find that at a time when there were limited possibilities for the scientific use of drugs, people were advised to rely on simple practices; natural treatments such as blood-letting, cupping, and cauterization, head-shaving against lice, the use of camel's milk and certain seeds such as black cumin, and plants such as indian Qust. It was also recommended to burn a mat made of palm-tree leaves and put the ash from it into a wound to stop bleeding. In emergencies, all available means that might genuinely be of use had to be employed. It does not seem-a priori-to be a very good idea, however, to suggest that people drink camel's urine.

It is difficult today to subscribe to certain explanations of subjects related to various illnesses. Among them, the following might be mentioned:
--the origins of a fever. there are four statements bearing witness to the fact that "fever is from the heat of hell" (Al Bukhari, The Book of Medicine, vol. VII, chapter 28, page 416).

--the existence of a remedy for every illness: "No disease God created, but He created its treatment" (Ibid. chapter 1, page 396). This concept is illustrated by the Hadith of the Fly. "If a fly falls into the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it). i.e. the treatment for that disease" (Ibid. chapter 15-16, pages 462-463, also The Book of the Beginning of Creation part 54, chapters 15 & 16.)

--abortion provoked by the sight of a snake (which can also blind). This is mentioned in The Book of the Beginning of Creation, Vol. IV(chapter 13 and 14, pages 330 & 334).

--haemorrhages between periods. The Book of Menses (Menstrual Periods) Vol. VI, part 6, pages 490 & 495 contains two hadiths on the cause of haemorrhages between periods (chapters 21 & 28). They refer to two women: in the case of the first, there is a description (undetailed) of the symptoms, with a statement that the haemorrhage comes from a blood vessel; in the second, the woman had experienced haemorrhages between periods for seven years, and the same vascular origin is stated. One might suggest hypotheses as to the real causes of the above, but it is not easy to see what arguments could have been produced at the time to support this diagnosis. This could nevertheless have been quite accurate.

--the statement that diseases are not contagious. Al Bukhari's collection of hadiths refers in several places (chapters 19, 25, 30, 31, 53 and 54, Vol. VII, part 76, of the Book of Medicine) to certain special cases, e.g. leprosy (page 408), plague (pages 418 & 422), camel's scabies (page 447), and also provides general statements. The latter are however placed side by side with glaringly contradictory remarks: it is recommended, for example, not to go to areas where there is plague, and to stay away from lepers.

Consequently, it is possible to conclude that certain hadiths exist which are scientifically unacceptable. There is a doubt surrounding their authenticity. The purpose of reference to them lies solely in the comparison that they occasion with the verses of the Qur'an mentioned above: these do not contain a single inaccurate statement. This observation clearly has considerable importance.

One must indeed remember that at the Prophet's death, the teachings that were received from this fell into two groups:
--firstly, a large number of Believers knew the Qur'an by heart because, like the Prophet, they had recited it many, many times; transcriptions of the text of the Qur'an already existed moreover, which were made at the time of the Prophet and even before the Hegira[104].

-secondly, the members of his following who were closest to him and the Believers who had witnessed his words and deeds had remembered them and relied on them for sUPport, in addition to the Qur'an, when defining a nascent doctrine and legislation.

In the years that were to follow the Prophet's death, texts were to be compiled which recorded the two groups of teachings he had left. The first gathering of hadiths was performed roughly forty years after the Hegira, but a first collection of Qur'anic texts had been made beforehand under Caliph Abu Bakr, and in particular Caliph Uthman, the second of whom published a definitive text during his Caliphate, i.e. between the twelfth and twenty-fourth years following Muhammad's death.

What must be heavily stressed is the disparity between these two groups of texts, both from a literary point of view and as regards their contents. It would indeed be unthinkable to compare the style of the Qur'an with that of the hadiths. What is more, when the contents of the two texts are compared in the light of modern scientific data, one is struck by the oppositions between them. I hope I have succeeded in showing what follows:
--on the one hand, statements in the Qur'an which often appear to be commonplace, but which conceal data that science was later to bring to light.

--on the other hand, certain statements in the hadiths which are shown to be in absolute agreement with the ideas of their times but which contain opinions that are deemed scientifically unacceptable today. These occur in an aggregate of statements concerning Islamic doctrine and legislation, whose authenticity is unquestioningly acknowledged.

Finally, it must be pointed out that Muhammad's own attitude was quitedifferent towards the Qur'an from what it was towards his personal sayings. The Qur'an was proclaimed by him to be a divine Revelation. Over a period of twenty years, the Prophet classified its sections with the greatest of care, as we have seen. The Qur'an represented what had to be written down during his own lifetime and learned by heart to become part of the liturgy of prayers. The hadiths are said, in principle, to provide an account of his deeds and personal reflections, but he left it to others to find an example in them for their own behaviour and to make them public however they liked: he did not give any instructions.

In view of the fact that only a limited number of hadiths may be considered to express the Prophet's thoughts with certainty, the others must contain the thoughts of the men of his time, in particular with regard to the subjects referred to here. When these dubious or inauthentic hadiths are compared to the text of the Qur'an, we can measure the extent to which they differ. This comparison highlights (as if there were still any need to) the striking difference between the writings of this period, which are riddled with scientific inaccurate statements, and the Qur'an, the Book of Written Revelation, that is free from errors of this kind.[105]