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English to Arabic: Property in Islam General field: Other
Source text - English In the Arabic language, Almilkiyah is defined as the ‘the acquisition of property rights with the exclusive right and monopoly to deal with the property in question’. Legally, Almilkiyah has many definitions in Islamic law. F Aḥmad adopted al-Jurjāni’s definition, which states that ownership is ‘a legal connection between a person and a thing that provides him with the exclusive right to enjoy it, and prevents others from enjoying it’. Abū Zuhrah and Alkhafīf give a similar definition, except they both add, ‘in a way that does not contravene Sharī’ah’, or, in the words of az-Zargā, ‘in the absence of legal barriers’. Legal barriers include diminished legal capacity and other proprietary rights attaching to property such as liens. Ownership, according to az-Zargā, ‘is not something tangible, it is a right’. He adds, ‘wherever Islamic law acknowledges a relationship between man and property then it is ownership, otherwise it is not’.
Taxonomically, Almilkiyah falls under one of the five necessities Alḍarūriyat Alkhams protected under Islamic law. The five necessities are: religion (ad-dīn), life (an-nafs) , mind (al-‘aql) , property (al-māl) , and lineage (an-nasab), sometimes described as honour, ‘Irḍ . Obviously, ownership falls under property and that is why it is a protected necessity under Islamic law.
Translation - Arabic تُعَرَّف المِلكية في اللغة العربية على أنّها "حيازة حقوق المِلكية بواسطة الحقّ الحَصري والإستئثار بالتّعامل مع المِلك المذكور". ومن النّاحية القانونية توجد العديد من التعريفات للمِلكية في الشّريعة الإسلامية. إعتمد ف. أحمد على تعريف الجرجاني، والّذي ينصّ على أن المِلكية هي "رابط قانوني بين الشّخص وشّيءٍ ما يوفر له الحقّ في الإستمتاع به وحده، ويمنع الآخرين من الإستمتاع به". يقوم أبوزهرة والخفيف بإعطاء تعريف مماثل، إلا أنهما يضيفان، "على نحو لا يتعارض مع الشّريعة"، أو، على حد قول الزرقا، "في غياب الموانع القانونية". تشتمل الموانع القانونية على القدرة القانونية المتضائلة وغيرها من حقوق الإمتلاك المتَعلِّقة بالمِلك مثل حق الحجز على أموال المدين. والمِلكية، وِفقاً للزرقا [هي]، "شيئ ليس بملموس، فهو حق [من الحقوق]". ويضيف، "حيثما تقوم الشّريعة الإسلامية بالإعتراف بعلاقة بين الإنسان والأملاك فهي مِلكية، وإلا فهي ليست كذلك".
عند تصنيفها، فإنّ المِلكية مُتضمَّنَة في أحد الضَّرورات الخمس والّتي تقوم الشّريعة الإسلامية بحمايتها. والضَّرورات الخمس هي: الدين، النّفس، والعَقل والمِلك (المال)، والنّسَب، والّذي يسمى العِرض أحياناً). ومن الواضح أن تقع الأملاك تحت مسمّى المال وهذا هو السبب وراء كونها ضرورة محمية بموجب الشّريعة الإسلامية.
Arabic to English: History of the Abbasids General field: Art/Literary Detailed field: History
Source text - Arabic ثم دخلت سنة ثمان وثمانين ومائة
فيها غزا إبراهيم بن جبريل الصائفة، فدخل بلاد الروم من درب الصفصاف، فخرج النقفور للقائة، فجرح النقفور ثلاث جراحات، وانهزم وقتل من أصحابه أكثر من أربعين ألفا، وغنموا أكثر من أربعة آلاف دابة.
وفيها رابط القاسم ابن الرشيد بمرج دابق. وفيها حج بالناس الرشيد، وكانت آخر حجاته.
وقال أبو بكر بن عياش حين رأى الرشيد منصرفا من الحج، وقد اجتاز بالكوفة: لا يحج الرشيد بعدها، ولا يحج بعده خليفة أبدا.
وممن توفي فيها من الأعيان
أبو إسحاق الفزاري، إبراهيم بن محمد بن الحارث بن أسماء بن خارجة، إمام أهل الشام في المغازي وغير ذلك.
وإبراهيم الموصلي، النديم، وهو إبراهيم بن ماهان بن بهمن بن أبو إسحاق، أحد الشعراء والمغنين والندماء.
ثم دخلت سنة تسع وثمانين ومائة
فيها رجع الرشيد من الحج، وسار إلى الري، فولى وعزل وقطع ووصل.
وفي هذه السنة فادى الرشيد الأسارى من المسلمين الذين كانوا ببلاد الروم، فيقال: إنه لم يبق بها أسير من المسلمين.
وفيها: رابط القاسم ابن هارون الرشيد بمرج دابق يحاصِرُ الرّوم. وفيها حج بالناس العباس بن موسى بن عيسى بن محمد بن علي بن عبد الله بن عباس.
ذكر من توفي فيها من الأعيان
علي بن حمزة بن عبد الله بن فيروز، أبو الحسن الأسدي مولاهم، الكوفي المعروف بالكسائي ; لإحرامه في كساء، وقيل: لاشتغاله على حمزة الزيات في كساء. كان نحوياً لغوياً أحد أئمة القراء.
قال الشافعي: من أراد النحو فهو عيال على الكسائي.
وقد كان الكسائي أخذ عن الخليل صناعة النحو، فسأله يوما: عمن أخذت هذا؟ قال: من بوادي الحجاز. فرحل الكسائي إلى هناك، فكتب عن العرب شيئا كثيرا، ثم عاد - ومن همته العود - إلى الخليل، فإذا هو قد مات، وتصدر في موضعه يونس، فجرت بينهما مناظرات أقر له فيها يونس وأجلسه في موضعه.
قال الكسائي: صليت يوما بالرشيد، فأعجبتني قراءتي، فغلطت غلطة ما غلطها صبي، أردت أن أقول: {لعلهم يرجعون} [الأعراف: 168] . فقلت: لعلهم يرجعين. فما تجاسر الرشيد أن يردها، لكن لما سلمت قال: أي لغة هذه؟ فقلت: إن الجواد قد يعثر. فقال: أما هذا فنعم.
وكانت وفاة محمد بن الحسن والكسائي في يوم واحد من هذه السنة. فقال الرشيد: دفنت اليوم اللغة والفقه جميعاً. وكان عمره ثمان وخمسين سنة.
Translation - English Then came the year Hundred and Eighty-Eight
In this year: Ibrāhīm ibn Jibrīl went on the summer harrying campaign, and he entered Byzantine lands through the Ṣifṣāf path. Nicephorus went out to meet him [in battle], but he received three wounds and was defeated. Forty thousand men of his army were also killed, and four thousand beasts were taken from them as spoils of war.
Also in this year, al-Qāsim ibn ar-Rashīd stationed his army at Marj Dābiq. In this year, ar-Rashīd led the people in the pilgrimage rites, and this was his last pilgrimage journey.
When Abū Bakr ibn ‛Ayāsh saw ar-Rashīd departing after finishing his pilgrimage, crossing through Kūfah, he said: “ar-Rashīd will never make the pilgrimage again, nor would any caliph make the pilgrimage after him.”
Notables who died during this year:
Abū Isḥāq al-Fazārī -Ibrahīm ibn Muḥammad ibn al-Hārith ibn Asmā ibn Khārijah-, who was an authority in the Levant in the history of military expeditions and so forth.
Ibrāhīm al-Mawṣilī, the boon companion, [whose name] was Ibrāhīm ibn Māhān ibn Bahman, Abū Isḥāq, who was a poet, singer and a boon companion.
Then came the year Hundred and Eighty-Nine
In this year, ar-Rashīd returned from the pilgrimage, and headed towards ar-Rai. When there, he appointed some people in certain positions, and discharged others, and he deprived some people [of his bounties] and bestowed upon others.
Also, in this year, ar-Rashīd redeemed Muslim captives who were in Byzantine, and it was said: That there wasn’t even one Muslim captive left in there.
In this year also, al-Qāsim ibn ar-Rashīd continued on stationing his army at Marj Dābiq.
In this year as well, al-‛Abbās ibn Mūsa ibn ‛Īsa ibn Muḥammad ibn ‛Ali ibn ‛Abdullāh ibn ‛Abbās led people in the pilgrimage rites.
Recounting notables who had died during this year:
‛Ali ibn Ḥamzah ibn ‛Abdullāh ibn Fairūz –Abū-l-Ḥasan-, the Mawlā of Banū Asad, al-Kūfī, who was also known as, al-Kisā’ī, because he wore a kisā’ (a kind of garment) when he was in the state of Iḥrām. It was also argued that [it was] because he studied under Ḥamzah az-Zayāt while wearing a kisā’. He was a grammarian, a lexicologist and one of the leading reciters of the Qur’ān.
Ash-Shāfi‘ī once said: “whoever wants to learn grammar then he is in need of al-Kisā’ī.”
Al-Kisā’ī learnt the science of grammar from al-Khalīl, and he asked him one day: “from whom did you learn this?” He replied: “From the dwellers of the wilderness of al-Ḥijāz.” Then, al-Kisā’ī travelled there, and wrote from the Arabs an abundance of things, and then returned –and it was his intention to go back to him- to al-Khalīl, but he was dead by then, and Yūnus assumed his place in teaching. [Following this,] some debates took place between them, which eventually ended in Yūnus conceding, and seating him [as teacher] in his place.
Al-Kisā’ī once said: I led ar-Rashīd in prayer one day, and I was pleased with my recitation, and I made a mistake that even a child would not make. I wanted to say: “wa la‘al-lahum yarji‘oon” [al-A‘rāf: 168], but instead I said: “la‘allahum yarji‘īn”. Ar-Rashīd couldn’t dare correcting me, but after I finished the prayer, he said: “Which dialect was this?” So I said: “Indeed, even a steed would stumble.” He replied by saying: “Yes, this is true.”
The death of Muḥammad ibn al-Ḥasan and al-Kisā‛i occurred on the same day this year. And ar-Rashīd declared: “Today, language and jurisprudence were buried together!” He was Fifty-Eight years old when he died.
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Years of experience: 12. Registered at ProZ.com: Dec 2013.
Its Jehd from an Arab background (sudanese). I just love languages and what more? To get paid to get paid for what I love too.
I love the challenge of conveying the message from a certain language/backround/culture to another without compromising the richness of the original.
Arabic is my mother tongue, English is my other strongest language..
I've got over three years experience translating and interpreting, one of my big translation projects was translating part of a book for a renowned publishing house from Arabic to English, plus two other further books..
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