This document presents a detailed and strict protocol for translating Persian texts into English with utmost precision and academic rigor. The guidelines below must be meticulously observed:
1. Translate the provided Persian text line by line and word by word into specialized English without omitting or abridging any sentence.
2. The translation style must be entirely formal, refined, academic, scientific, and at the highest level of university expertise, as if the text is addressed to a PhD-level audience and domain specialists.
3. The translation must adhere to British English conventions.
4. Do not add any additional information, examples, footnotes, or definitions that were not present in the original text.
5. Maintain full fidelity to the original content and under no circumstances alter or rewrite any part or sentence.
6. After translation, present the English text in an HTML format with structured headings (H1, H2) and properly organised paragraphs.
7. The HTML design must be attractive and readable, employing coloured boxes or cards with a natural straw-coloured background (with natural and elegant shadows) to highlight important sections or headings.
8. Provide the entire translation in a single continuous and complete HTML file.
9. Emphasis is placed on not delegating any part of the task to the user: receive the complete text, then translate and format it.
10. Under no circumstances rewrite the text differently; translate exactly what is in the Persian text to the strongest and most refined English possible.
11. This method shall be uniformly applied to all specialised texts provided in the future.
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Verse 43 of Surah Al-Baqarah, like a radiant lamp on the path of guidance, delineates three fundamental obligations: the establishment of alt (prayer), the giving of Zakt (almsgiving), and bowing with those who bow. This verse not only specifies the practical duties of the faithful but also, through an emphasis on Islamic culture and ethics, provides a comprehensive system for individual and social education. The present treatise, adopting a scientific and philosophical approach, analyses this verse and, by integrating the content of the lecture and systematic exegesis, offers a comprehensive framework for researchers in Quranic sciences, Islamic philosophy, and social studies. The objective is to elucidate the behavioural, spiritual, and social dimensions of these obligations and to propose strategies for reforming religious culture and managing rituals.
Verse 43 of Surah Al-Baqarah, standing like a steadfast pillar in the edifice of religion, reads as follows:
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
And establish the prayer, give the zakat, and bow with those who bow.
Iqmah denotes firmness, standing, and perseverance, and corresponds with words such as ayy, qayym, qim, and muqawwim. This term represents a dynamic and enduring act that goes beyond superficial execution, signifying a profound impact upon the self and society. Contrary to common perception, alt does not mean supplication but is a practical act accompanied by intention, movement, and deep attention to God.
Key Point: Establishing alt is a sustained practical act accompanied by intention and movement, transcending mere supplication, indicating a profound attention to God.
alt comprises Takbrat al-Irm (the opening declaration), bowing (ruk), prostration (sujd), testimony (tashahhud), qunt (supplication in certain prayers), and salm (the concluding greeting), each accompanied by specific bodily movements and postures. These components render alt a comprehensive practice that requires coordination of body and soul. Unlike du (supplication), which may be solely verbal, alt necessitates movement and intention and is thus regarded as both a psychological and physical act.
The definition of alt as merely supplication, which appears in some lexicons and exegeses, lacks a scientific and linguistic basis. This definition results from neglecting the Quranic derivation and root analysis. alt means a profound orientation and attention towards God, distinct from ordinary supplication.
Key Point: alt means profound attention to God, not supplication; the erroneous definition arises from neglecting Quranic etymology.
The verb al (with ww) signifies attention directed towards the truth and a higher station, whereas all (with y) signifies attention directed downwards, towards fire, as in:
تَصْلِيَةَ جَحِيمٍ
Entering the Hellfire.
This distinction, last letter of the root verb (ww or y), demonstrates the linguistic depth of the Quran in conveying opposite meanings through minor morphological changes. al refers to attention to truth (exalted), and all to attention to base matters (lowly).
Key Point: The difference between al and all in the root letter results in the contrast between attention to the truth (exalted) and attention to fire (lowly).
In popular culture, alt is often understood as greeting or salutation, which aligns with its Quranic meaning of profound attention. However, some use the term greeting to diminish the religious origin of alt, which is incorrect, since greeting essentially contains the meaning of alt.
Establishing alt is a sustained practical act accompanied by intention, movement, and profound attention to God. Criticism of the erroneous definition of alt as supplication highlights the necessity of returning to Quranic etymology and root analysis. The distinction between al and all demonstrates the linguistic sophistication of the Quran in conveying opposite meanings with extraordinary precision.
Zakt means purification, growth, and development; it is a spiritual act for cleansing the soul and elevating society. Contrary to common belief, Zakts primary goal is not merely to feed the poor but to foster growth and purification of the individuals and societys soul.
Key Point: Zakt is a spiritual act for the purification and growth of the individual and society, not solely material aid to the poor.
Zakt is like pruning a tree to promote its growth and flourishing, not to feed animals. This metaphor clearly distinguishes the spiritual objective (growth of the tree) from the secondary purpose (feeding others).
Zakt, unlike taxation which is external and compulsory, is a voluntary spiritual act for the purification of the soul. This distinction differentiates Zakt as a spiritual and voluntary tool from secular financial systems.
Key Point: Zakt is a voluntary and spiritual act of purification, whereas tax is compulsory and external.
Lexicons, due to their journalistic nature and lack of precise scholarly methodology, are unreliable. The Holy Quran, as a self-sufficient source, clarifies the meanings of its words within other verses, eliminating the need for external sources.
Some misuse traditions such as al-aghniy uman (the wealthy are trustees) to justify personal interests and forge documents. The authentic tradition, for example:
لَوْلَا الْفُقَرَاءُ لَهَلَكَ الْأَغْنِيَاءُ
If it were not for the poor, the wealthy would perish.
refers to the role of the poor in sustaining the social life of the wealthy and highlights the importance of economic balance in the Islamic system.
Key Point: The poor play a fundamental role in maintaining the social balance essential for the economic and ethical life of the wealthy.
Zakt is a spiritual act for the purification and growth of the individual and society, distinct from taxation, and primarily aimed at inner elevation. Criticism of lexicons and misuse of traditions underscores the necessity of returning to the Quran and rigorous scrutiny of sources.
Bowing with those who bow means participation in a collective act while observing manners, kindness, and humility. This obligation emphasises social and ethical culture in worship and discourages harsh and disorderly behaviour in religious acts.
Key Point: Bowing with those who bow is a collective act accompanied by etiquette, kindness, and humility, avoiding violence and disorder.
Practising religious rituals such as pilgrimage and circumambulation with force and violence contradicts the culture of establishing alt and bowing with those who bow. These behaviours result from the absence of proper cultural education and religious knowledge.
Circumambulation and visitation from a farther distance, such as the courtyard or street, are equally valid, and there is no need for crowding near the shrine. This principle demonstrates the flexibility of religious acts and the importance of intention and etiquette.
Key Point: Circumambulation and visitation from a distance, preserving intention and etiquette, are equally valid and reject unnecessary congestion.
Improper behaviours in pilgrimage, such as pushing and overcrowding, lead to savagery and contradict Islamic culture. Religious knowledge must rectify these behaviours through proper education.
Bowing with those who bow emphasises collective participation with respect and humility. Criticism of violent behaviours in pilgrimage and circumambulation highlights the necessity of religious education and reforming improper conduct by means of religious scholarship.
Large gatherings, such as funerals or Muharram mourning ceremonies, can be conducted peacefully and orderly. Such gatherings demonstrate the power of religious culture in fostering unity without savagery.
Key Point: Religious gatherings can be conducted without violence and with order through proper management and cultural education.
Violence in Hajj rituals, such as stoning the Jamrt or animal sacrifice, results from lack of management and cultural education rather than the nature of religion. Managers of sacred places must establish appropriate structures to prevent violence.
To manage large crowds in Hajj rituals, physical structures like multiple levels for stoning the Jamrt should be created. This proposal points to utilising technology and modern management to facilitate religious rituals.
Key Point: Reforming physical structures of rituals, such as multi-level Jamrt, prevents violence and improves management.
Managers of sacred places bear responsibility for preventing violence and deaths caused by overcrowding and must be accountable. This responsibility underscores the necessity of efficient and responsible management.
Religious gatherings can be held peacefully through proper management and cultural education. Reforming ritual structures and managerial accountability contribute to improving religious practice and avoiding savagery.
Religious knowledge must, through proper education, reform the culture of performing religious acts such as pilgrimage and circumambulation. Such education removes violent behaviours and promotes etiquette and humility.
Key Point: Religious knowledge, through teaching correct culture, eliminates violent behaviour in religious acts and fosters etiquette and humility.
