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QURANIC WORDS نھر (NHAR) & انھار (ANHAAR) – THE ESCAPE & THE PLUMMIT
A BRIEF DESCRIPTION ABOUT THE JUDGEMENT, THE PARADISE AND THE HELL
OUR SCHOLARS HAVE RUINED THE MESSAGE OF THE QURAN
CONSPIRACY AGAINST THE WORDS OF GOD: RESEARCH ARTICLE -PART 1
EARLY ISLAM CONSPIRACY
Unfortunately, the Quranic word أنھار (Anhar) has been misused since early
Islam to hide the actual message of God which He has sent in the Quran
for the whole mankind. The concept of life and death, قیامۃ the Day of
Judgment, accountability, life after death, ایمان باآلخرۃ belief in the hereafter,
Jahannum (The Hell) have been جھن م Jannah (The Paradise) and جنۃ
changed in the interpretations of the Quran by taking the fabricated
meaning of this word أن هار (anhar), which is the plural of the word نھر (Nahar)
that is derived from the root letters ن۔ ھ ۔ ر (Noon-Ha-Ra). “Taj-el-Aroos” and
the “Kamoos” have explained that انھر (Anahar) is a “Vain” or a flow of
blood that would not stop, like river. The above mentioned lexicons have
clearly mentioned the meaning of the word انھر (Anahar) to be “like river”
which means the word نھر (Nahar) cannot be taken to mean a “river”. Es‐
Saghdnee, author of the “Obàb” and of the “Tekmileh “fi‐s‐Sihàh” said انھر
(Anahar) is a “Belly”. “Tal-el-Aroos” further added that significantly انھر
(Anahar) is the “belly” that becomes loose, relax or discharge itself. “Jami'”
of El‐Karmdnee: a lexicon founded upon the “'Eyn” and El‐Jowharee,
author of the “Sihàh” have quoted the same as above; that انھر (Anahar) is
the belly that became loose or relaxed or discharged itself. The “Kamoos”,
“Taj-el-Aroos” and the “Sihàh” wrote, “He (a man) dug a نھر (Nahar) or
channel for a river”. “Taj-el-Aroos” further gave an explaination of نھر
(Nahar) as a noun: “He made an inroad or incursion, or inroads or
incursions, into the territories of enemies, in the day time”. The “Sihàh”, the
“Kamoos”, the “Mughrib” of El‐Mutarrizee and the “Misbah” of El‐Feiyoomee copied the same meaning as mentioned above. The “Mughrib”
and the “Taj-el-Aroos” further explained that نھر (Nahar) is a wide channel
or a “trench”. The “Mughrib” of El‐Mutarrizee, the “Asas” of Ez‐
Zamakhsheree and “Jami'” of lexicon El‐Karmdnee further modified the
meaning of the word نھر (Nahar) to translate the verse of the Quran
هر only because they were unable to fit the meaning of (93:10) وأما السائل فل ت ن
the word نھر (Nahar) as a “river” in the above verse 93:10. So, to translate
the verse 93:10 they changed their earlier statements and declared that the
word نھر (Nahar) is also known as a vulgar word بکالم غلیظ (bi kalam -e-
Ghaliz) and they gave the following examples: “He addressed him with
chiding speech”. “Jami'” of lexicon El‐Karmdnee further inserted,”
Forbidding him from doing evil”. “Taj-el-Aroos” also copied them and so did
Edward William Lane in his world famous Arabic lexicon. The “Sihàh”, the
“Kamoos”, the “Mughrib” of El‐Mutarrizee, the “Misbah” of El‐Feiyoomee
and “Taj-el-Aroos” gave further examples of the word انھر (Anhar) such as:
He made blood to flow (Sihah). To appear and flow (Kamoos). To flow
amply and copiously (Mughrib).To flow with force (Misbah).He poured it
forth copiously (Taj-el-Aroos). The “Mughrib” of El‐Mutarrizee and the
“Misbah” of El‐Feiyoomee also referred to a Classical Arab’s tradition:
م اکان من سن اؤظفر Edward William Lane translated it as “Make انھرالدم بماشئت ال
thou the blood to flow with what thou pleasest, except with what is made of
a tooth or a talon”. Edward William Lane also quoted the following
statement of “Taj-el-Aroos”: “The issuing forth of the blood from the place of
slaughter is likened to the flowing of water in the river”. In this statement
even “Taj-el-Aroos” clearly mentioned “ flowing blood liken flowing water in
the river” which does not mean that one should take the meaning of نھر
(Nahar) or انھر (Anhar) or its plural انھار (Anhar) as a “RIVER” or “RIVERS”.
However, the scholars of the Quran took its meaning as the “Rivers” in all
translations of the Quran, like they have made MOUNTAINS and HILLS
from the Quranic word رس ی, which is actually a “tie” or a plumbing tool to
join something.
“Sihah” and “Taj-el-Aroos” further said نھر (Nahar) is a channel but from the
authority of the word النھار (annaharu), i.e. “the day” other lexicons including
“The Kamoos” said that نھر (Nahar) is a “day time”, “enter day light” or
“become day time”. “Misbah” of El‐Feiyoomee is also agreed that نھر
(nahar) is a “day light” with the reference to النھار (annaharu), i.e. “the day”.
Although, “Taj-el-Aroos” and its inspired Edward William Lane’s lexicon
diverted the meaning of نھر (nahar) towards the “river” but the “Asas” of Ez‐Zamakhsheree, the “Kamoos”, the “Sihah” and Lane’s lexicon itself quoted
the following examples from Arabic language:
.”which they translated as “A man of day time ,(rajalun nahar) رجل نھر
which they translated as “Who makes inroads or ,(sahibu nahar) صاحب نھار
incursions into the territories of enemies therein or who works therein”
With reference to the “Asas” of Ez‐Zamakhsheree, Edward William Lane
quoted the following poetry from the Classical Arabic literature in which the
same word نھر (nahar) is seen and translated by them as “day time”
I am not one of the night time but I am one of the day time-لست بلیلی ولکن ی نھر
am not journey in the night, but I go forth early in the morning Iلادلج اللیل ولکن ابتکر۔
Ibn‐Barree, author of the “Annotations on the Sihàh,” with El‐Bustee said
that the above verse of the Classical Arabic literature is correctly related
with the “day time” and not as the meaning of نھر (nahar) given in the
“Sihah”. Ibn‐Barree also referred to “Seebaweyh”, who said نھر (nahar) is a
“day light” and ن ھاری (nhari), the food which is eaten in the early morning, is
also derived from the same root wordنھر (nhr) and also the نھار (Nahar) as
“day” or “day time” that is already mentioned as the antonym of لیل (lail), i.e.
“night” in “Sihah” and “Taj-el-Aroos”. The “Mughrib” of El‐Mutarrizee also
said the wordنھ ار (nahaar) is a “broad day light from sun rise to sun set”.
The “Misbah” of El‐Feiyoomee and the “Kamoos” added the same as Ibn‐Barree and “Mughrib” said in the above lines. “Taj-el-Aroos” objects and
gives an explanation that “the meaning of نھر (nahar) as “day light” or
“broad day light” is the signification in the vulgar conversational language
but the “Misbah” of El‐Feiyoomee explains that in the Classical Arabic
language it signifies the time from the rising of dawn to sunset. The
“Kamoos” added that “this is the light between the rising of the dawn and
sunset. Edward William Lane explains it with the reference of “Misbah” of
El‐Feiyoomee that “in the traditions, it is the whiteness of the نھار (nhaar)
and blackness of the لیل (lail); and there is nothing intervening between the
but sometimes the Arabs amplified , and applied (nhar) نھار and the (lail) لیل
to the time from the clear shining of the dawn to the setting of (nhaar) نھار
the sun” Lane further quoted the following phrases from the Classical
Arabic language with reference to “Misbah” of El‐Feiyoomee: صم ن ھارا
(summu nahara) “Fast thou the a day”. عمل نھارا(amalo nahara) “Work thou
a day”. The “Misbah” of El‐Feiyoomee further explained that it may be used
in its proper classical sense when prefixed to یوم (yaom) because نھار
(nhaar) is a name that is applied to every یوم (day) and لیل (lail) to every لیلۃ
(Lailah), i.e. night but the sign of نھار(nhar) is یوم (youm). Furthermore, to
clarify the actual meaning of نھر (Nahar) “Ibn-Keysaa” cites the following
example from the Classical Arabic literature mentioned in the Lane’s
Lexicon:
لول الث ریدان لمتنابالضمر۔ ثرید لیل وثرید بالنھر۔
Were it not for the two “threeds” (or the messes of crumbled bread
moistened with broth) – We had died of leanness; the “threed” of night and
“threed” in the day times.
In the above lines we have carefully searched the meaning of the word نھر
(nhr) and its plural انھار (anhaar) throughout the lexicons that are
considered authentic, in which they have mentioned the actual meaning
and the usage of this word in the Arabic language. We have also seen
many examples of the Classical Arabic literature in which the Quran was
revealed but again after giving their opinion all the old and modern lexicons
left it to the readers to use their sense in deriving the true meaning of this
word and it is entirely up to the readers or the scholars which meaning of
they take. However, wisdom demands us to use sense instead (nahar) نھر
of taking the meaning of the words of the Quran randomly from the large
list of the meaning given in the lexicons and dictionaries. We have found
two common meanings of the word نھر (Nahar) and its plural انھار (anhaar)
in the above research in the authentic Arabic lexicons, early scholar’s
views, Classical Arabic literature and Arabic poetry:
1- “Day Light”.
2- “Channel” as a noun and “digging a channel to flow” as a verb.
Although, we have found the above meanings of the words نھر (Nahar) and
to be common in our study, we still do not know whether the (anhaar) انھار
above meanings are correct and where will the “Daylight” fit in the
translation of the Quran and where do we use the “Channel” or its verb
“digging”? This is a huge drawback in all dictionaries and lexicons which
makes people confused. There should be a ‘one word’ meaning that fits in
all verses of the Quran and where the Quran itself changes the derivative
of any of its word then that ideal ‘one word’ should be able to correctly
interpret the word of the Quran by its derivatives. The whole purpose of this
hard work is to translate the Quran accurately by taking the accurate
meaning of the words of God and understanding His message in its true
sense. Therefore, to find the exact “one word” that portrays the true
meaning of the words نھر (Nahar) and انھار (anhaar) we will have to use
further scientific approach. I personally dislike using “best fit line” in my
scientific observations and I am always keen to achieve 100% accuracy,
which cannot be attained by blindly drawing a sloppy “best fit line” on
inaccurate points. Also the rotten formula of “best fit line” is out of the
question when it comes to translating the Quran, i.e. the words of God. So,
now we penetrate into both meanings of the word نھر (Nahar) and its plural
which we have abstracted from the above study, i.e. the “day ,(anhaar) انھار
light” and the “channel” or “digging” as a verb.
Further in depth analysis of both meanings of the words نھر (Nahar) or انھار
(anhaar) i.e. the “day light” and the “channel or trench” gave us an advance
common factor and correlation between them, which is the “escape” that is
common in the channel, trench, belly, den and flow, i.e. “exit / way out / get
out/ get away/ go away/move out/ come out/ breakout and leave out”. You
can use more synonyms of “escape” such as salvation, deliverance and
freedom etc. in the translation according to the statement. Now, come to
the second word, the “day light” that we have abstracted from our research
in the old Arabic literature and the lexicons. The light is significant in the
“day time”, which makes difference between the “day” and its antonym, the
“night” as the sun light does not escape from the sun and reach the earth in
the night. Thus we have got two 100% accurate points to draw an accurate
line, i.e. channels, tunnels and trenches are means of “escape” and the day
light also “escapes” from the Sun in the day time and reaches the earth.
So, our 100% accurate resultant line will be drawn on the least common
factor “escape”, which is the 100% true meaning of the word نھر (nahar)
and its plural انھار (anhaar). Now, you can use the true meaning of the
words نھر (Nahar) and its plural انھار (anhaar) and correct the interpretation
of all the verses of the Quran in which the word نھر (nhr) and its derivatives
are used. All the combinations of “escape” will duly fit in the correct
translations of the verses of the Quran because the wide channel, belly,
trench, den, making an inroad or incursion are actually the “means” to
escape. Such as the phrases like “fire escape” and “water escape” a “day”
or day light is actually a phenomena of sun light which occurs when it
escapes from the Sun into the Earth. Therefore, a “day” is virtually formed
by “light escape” and because the “light escape” occurs or starts every day
in the early morning, and it remains from dawn to dusk that’s why a day is
called نھار (nhaar), i.e. the duration of “light escape”, which is actually an
inroad or incursion of sun light into the Earth. So, it is absolutely right that
is a food for early morning, i.e. when the sunlight starts (nhari) نھاری
escaping from sun into the earth. Another important point to be noted is
that the “day” is not a combination of one day and one night but in fact a
day is determined from sun rise to sun set only and the Quran separates
them from the words اللیل(the night) and النھار (the day) or (71:5) لیال ونھارا,
i.e. day and night. We can understand the true meaning of Arabic word نھر
(Nahar) from the example of the “fire escape” windows in the present time,
which makes us clear of the popular Quranic phrase تحتھا النھار (under the
fire escape and in the light). As this phrase is frequently used in the Quran
to describe the جنۃ (Jannat), which is a “bright” place having a provision to
escape from the problems we normally face in our present life, so Jannat is
a tension free spot which provides its dwellers a free inroad, incursion or
access to the means and resources of their nourishment and further
development. This is all about the ideal life that the Quran describes as the
Paradise. This motivational statement of the Quran was deliberately buried
under the fabricated meaning of the word النھار (al anhaar) as the “rivers”.
Whereas the Quran takes this word النھار (al anhaar) in the clear sense of
the bright “means” (وسائل الراحة) that are offered to those successful people
who are admitted to the ideal life or Paradise, on the basis of their
satisfactory deeds so that they can fully enjoy their forthcoming phase of
life. However, the “means” (وسائل الراحة) are seized for those whose
performance could not satisfy the qualifying target set by God, which He
has well explained in the other verses of the Quran as to how one can
qualify and make themself eligible for the next dimension of life. The next
dimension solely depends on our performance in the present life and how
we hit the target. It could therefore be much lower or higher than the
existing one. The lower one is called جھنم (Jahannum) “the Hell” and the
higher dimension is called جنۃ (Jannat), “the Paradise”. According to the
Quran climbing to the higher dimension and descending to the lower
dimension is the outcome of قیامۃ (Qayamah), which is also known as the
a combination of the last day of the current life and the day of the next) آخرۃ
phase of life), یوم الحساب (the Time of Judgment, which is usually called the
‘Day of Judgment’ or Accountability), this is the Dooms day (the horror of
the time) and the Quran also calls it المبعوث یوم (the period of one’s
resurrection or rebirth according to their deeds earned in the previous life).
The results or الثمرات (the fruits) of the next phase of life is either جن ۃ (The
Paradise-Home sweet home-freely access to the means & resources (ابغ و اہبر
ر– -The Hell-cry & moan-stuck-destitution-starvation-insult) جھنم or (نشلگ– لگ و زلگا
griefness-distruction-no access to the means and resource less ness). The
above stated phases of life either جنت (Jannat) or جھنم (Jahannum) are set
up individually soon after the death of an individual and there is no waiting
period mentioned in the Quran in between one’s death and his/her Time of
Judgment (usually called the Day of Judgment). This is the true abstract of
the statements of the Quran in terms of قیامۃ (the judgment) and its outcome
the جنۃ (the higher dimension or a better life) or جھن م (the Hell of misery,
lower dimension or worst life). However, only those who have no
knowledge of the Quran fail to understand this and thus they follow the
pagan’s traditional myth of قیامت (Qayamat), i.e. the non Quranic way of
Judgment. Whatever is briefly explained above about the قیامۃ (the
judgment) and its outcome the جنۃ (the Paradise) and ج ھن م (the Hell) this is
the true message of God which was also revealed in all previous
revelations of God including the Old Testament and the New Testament.
Those who take it as a myth of the ancient philosophers, they must
understand that the same message of God was revealed in the revelations
of the time of those philosophers whom they refer to. So, it does not matter
if some ancient philosophers have quoted it in their annotations in the same
way as the Quran describes. God has already mentioned in the Quran that
the Prophets were sent towards all nations and their preaching was the
same as Prophet Muhammad’s (pbuh) because the message of God has
remained the same in all times. For further details please see all 6 parts of
my evidence based research articles on “Accountability”.
Coming back to the word نھر (Nahar) we study the following verse of the
Quran (54:54) إن المتقني ف جنات ون هر. If we use the meaning of the word ن هر (nhar)
as a “RIVER”, following our scholars, the translation of this verse will be
“No doubt the firm believers are in gardens and rivers”. Even if you take the
translation of our scholars who replace the word المتقني(al muttaqeen) with
“God fearing” then again it makes no difference in the interpretation of
“living in the garden and river”. Please bear in mind that except the
preposition ف (fi) there is no other suffix in the Arabic text of this verse
54:54 and ف (fi) is normally translated by our scholars to mean “in” or
“within”. The everyday example of the preposition ف (fi) can be seen in
sentences like فی الباکستانیہ (In the Pakistan), فی البریطانیہ (In the Britain) etc.
Unlike our scholars, I strongly oppose living in the “river” and I am pretty
sure no one else will like living in the “river” for the sake of living in the
Paradise which according to the current translation is right in the middle of
the “rivers”! Is it Jannat (the Paradise) or Jahannum (the Hell) where our
scholars want to send those who are successful in the Hereafter? “The
righteous will be in paradises and rivers” (54:54 Translation by Free Minds).
At least “Free Minds”, “Literal” and “Shakir” did not add any extra word to
justify and cover the abrupt word “river”. Whereas, all other scholars have
inserted their own words in the translations like “dwell among”, “midst”,
“amid”, “live” and “find” etc. just to make the sentence look good when
using the word “river” because they knew that they are wrong and
misleading the nation by taking the wrong meaning of the word ن هر (Nahar).
All Urdu translators including the so called thinkers of the Quran also
inserted their own words in the interpretations of this verse. There are so
many verses of the Quran in which the phraseتتها الن هار (Tahtihal anhar) is
used. If we take الن هار (al anhar) as the “rivers” the translation should be
“under the river or under her river”, which does not make any sense but
these verses have been wrongly translated with the insertions of the words
from outside the revealed text just to make the translations look good. The
fifth form of the verb”هر is used in (Nahar) نھر of the same word (Tanhar) ” ت ن
the following verse of the Quran هر نھر If the word .(93:10) وأما السائل فل ت ن
(Nahar) is a “river” then did God really say “Do not give ‘river’ to the
petitioner or beggar”? Neither is هر a (as sael) السائل a “river” nor is (Tanhar) ت ن
petitioner or beggar or inquirer. However, our scholars translate this verse
as “Do not repulse the petitioner /beggar/ inquirer/in question/ who asks”.
Of course, I will also translate this verse with full explanation in the
forthcoming parts of this article.
We really need to understand the use of the word of the Quran نھر (nhr)
otherwise we cannot interpret the Quran accurately.
The traditional source to translate the Quran is Arabic dictionaries and
lexicons but many people are not aware of the bitter fact that the initial
Arabic dictionaries were compiled on the basis of mythical traditions to
prove them right from the Quran. These dictionaries and lexicons were not
prepared for Arabic speaking people or for those who intend to learn the
Arabic language but their whole purpose was to interpret the Quran
according to the false traditional beliefs. This is the reason why all early
lexicons such as “Al-Ain”, “Taj-el-Aroos”, “Sihah”, “Kamoos” and the rest
have quoted examples from the traditions to derive the meaning of the
Arabic words used in the Quran according to their belief. The composers of
the said lexicons are seen struggling to collect references from here and
there just to fit those meanings of Arabic words in the verses of the Quran
that they had derived from the traditions; eventually adjusting them in the
Quran. These dictionaries should have been compiled like the lexicons and
dictionaries of all other languages, i.e. without using the sayings of the
Prophet, without quoting the practice of any School of thought and even
without referring to the verses from the scriptures. It is clear that by using
all this in all Arabic dictionaries, these people obviously did not intend
compile Arabic dictionaries and lexicons to actually learn the language but
to mislead people who want to learn the Quran by translating it in the way
they wanted to. Whilst living in Saudi Arabia I had observed the Arabic
culture and their language from very close. I never found them using or
referring any Arabic dictionary because they were the native speakers of
Arabic language who did not require any dictionary. If this is the case then
why has the Quran been translated for them if it was already revealed in
their own language? I have also noted that the language in the Arabic
dictionaries was different to the regular language these native speakers
use in their daily life; this includes formal/informal, written and spoken
Arabic. So then, how can we say that the meanings of the words of the
Quran given in initial Arabic dictionaries and lexicons are correct and are
the same ones in which the Prophet (pbuh) used to deliver the message of
God? Also, where does the claim of the Quran stand in which God said
that the Quran was made in easy to understand straight Arabic language?
Furthermore, how can we understand the Quran if the general meaning of
the Arabic words are different to those which were revealed in the Quran?
All the subsequent Arabic dictionaries and lexicons copied the same
meanings given by the earlier dictionaries. No matter who compiles the
Arabic dictionary, they always follow the precedent misleading Arabic
dictionaries because they assume that the early dictionaries were right.
However no one knows about the early conspiracy in which the meaning of
the Quran was changed and spread through the early Arabic dictionaries.
The same drawback is noted even in highly recommended Arabic
dictionaries and Arabic lexicons compiled by reputable Western scholars at
the present time. For instance, the famous Arabic lexicon of Edward
William Lane was a ditto copy of “Taj-el-Aroos” and a mixture of all initial
Arabic lexicons. Therefore, we need to find other ways to correct the
translation of the Quran and compare all sources to derive the correct
meanings of the words of the Quran. Unfortunately, our scholars are
useless and unable to do this because they have no scholarly skill except
justifying the fabricated meaning of the Quran taken from the initial Arabic
lexicons compiled by the agents of anti-Quran forces in disguise of the
exalted Muslim scholars.
Although we have reached the true understanding of the word انھار (Anhaar)
through our in depth research and scientific approach in which we have
drawn an accurate line on the correct points and got the actual result.
However, to understand the Quran with its actual spirit we will also have to
look the use of the same word انھار (Anhaar) in Arab countries and around
the world. Interestingly, the word انھار (Anhaar) is not mentioned in all new
and old Arabic lexicons and dictionaries as an independent singular word
even though it has been in use as an independent singular word on its own
in addition to being the plural of نھر (nahar).
Apart from boys and girls name, انھار (Anhaar) is extensively used as a verb
and noun for irrigation in dry land farming, watering the plants, sanitation,
dust suppression, disposal of sewage, mining, drainage, natural or
artificially removal of surface and sub-surface in general and removing the
surface, subsurface and washing the wounds in medicine industry.
Along with the Arab countries, in the Indian subcontinent, “the department
of irrigation” is called محکمہ انھار (mehakma Anhaar). After the partition
of India was also divided between two (irrigation department) محکمہ انھار
countries. In Pakistan it is still known as محکمہ انھار “Mehakma Anhaar”
whereas in India it is called स िचाई (Sincai), which means irrigation,
watering and sanitation. It is reported that Indian young engineers are
restoring and developing the old Mughal irrigation system called انھار
(Anhar) which was used during the reign of the Mughal Emperor Bahadur
Shah II.
,is purely an engineering department (Irrigation Department) محکمہ انھار
which is the biggest employer of civil and mechanical engineers, and
technicians, who develop, plan, conserve, utilise and manage drainage ,
sewerage and artificial irrigation systems for agriculture purposes as
irrigation has been a central feature of agriculture for over 5,000 years.
The Food and Agriculture Organization of the United Nations reported in
their publication "Frost protection” published by Cambridge University press
United Kingdom that “Irrigation is the artificial application of water to the
land or soil. It is used to assist in the growing of agricultural crops,
maintenance of landscapes, and revegetation of disturbed soils in dry
areas and during periods of inadequate rainfall. Additionally, irrigation also
has a few other uses in crop production, which include protecting plants
against frost (Cambridge University Press publication of Food and Agriculture
Organization of the United Nations. ISSN 1684-8241 "Frost protection: fundamentals,
practice, and economics").
In contrast, agriculture that relies only on direct rainfall is referred to as
rain-fed or dry land farming. Irrigation systemsانھار (Anhaar) are also used
for dust suppression, disposal of sewage, and in mining.
i.e. Irrigation is often studied together with drainage, which is,(Anhaar) انھار
the natural or artificial removal of surface and sub-surface water from a
given area.
i.e Irrigation is the artificial application of watering the land or,(Anhaar) انھار
soil.
,is used to assist in the growing of agricultural crops (Anhaar) انھار
maintenance of landscapes, and revegetation of disturbed soils in dry
areas and during periods of inadequate rainfall.
Historically, انھار (irrigation) was the basis for economies of societies across
the globe, from Asia to the Southwestern United States.
Archaeological investigation has identified as evidence of انھار (Anhar) or
irrigation where the natural rainfall was insufficient to support crops.
Dr. Donald Hill, a well-known Engineer and historian of science &
technology, known for his translation of The Book of Knowledge of
Ingenious Mechanical Devices of the Muslim engineer Ismail al-Jazari, has
stated in his book “A History of Engineering” published by the Cambridge
University press, “Perennial irrigation was practiced in the Mesopotamian
plain whereby crops were regularly watered throughout the growing season
by coaxing water through a matrix of small channels formed in the field”
(Donald Hill: A History of Engineering, Published by Cambridge University Press)
Dr. Donald Hill also mentioned in his book “A History of Engineering” that
”Terrace irrigation is evidenced in pre-Columbian America, early Syria,
India, and China”. (Hill, Donald: A History of Engineering, page 19).
There is evidence of the ancient Egyptian pharaoh Amenemhet III in the
twelfth dynasty (about 1800 BCE) using artificial irrigation system during
the dry seasons. ("Amenemhet III". Britannica Concise. Retrieved 2007-01-10.)
The Ancient Nubians developed a form of irrigation by using a waterwheel-
like device called a sakia. Irrigation began in Nubia sometime between the
third and second millennium BCE. (Ancient civilizations of Africa.
Books.google.com. page. 309. Retrieved 2012-06-19).
Sophisticated irrigation and storage systems were developed by the Indus
Valley Civilization in present-day Pakistan and North India, including the
reservoirs at Girnar in 3000 BCE and an early irrigation system from circa
2600 BCE. (J. C Rodda and Lucio Ubertini (2004). The Basis of Civilization – Water
Science, page 161. International Association of Hydrological Sciences (International
Association of Hydrological Sciences Press 2004, and "Ancient India Indus Valley
Civilization". Minnesota State University "e-museum". Retrieved 2007-01-10.).
Ancient Persia (modern day Iran) as far back as the 6th millennium BCE,
where barley was grown in areas where the natural rainfall was insufficient
to support such a crop. (The History of Technology – Irrigation. Encyclopedia
Britannica, 1994 edition).
The Qanats, developed in ancient Persia in about 800 BCE, are among the
oldest known irrigation methods still in use today. They are now found in
Asia, the Middle East and North Africa. The system comprises a network of
vertical wells and gently sloping tunnels driven into the sides of cliffs and
steep hills to tap groundwater. ("Qanat Irrigation Systems and Homegardens
(Iran)". Globally Important Agriculture Heritage Systems. UN Food and Agriculture
Organization. Retrieved 2007-01-10).
The noria, a water wheel with clay pots around the rim powered by the flow
of the stream (or by animals where the water source was still), was first
brought into use at about this time, by Roman settlers in North Africa. By
150 BCE the pots were fitted with valves to allow smoother filling as they
were forced into the water (Encyclopædia Britannica, 1911 and 1989 editions).
The irrigation works of ancient Sri Lanka, the earliest dating from about 300
BCE, in the reign of King Pandukabhaya and under continuous
development for the next thousand years, were one of the most complex
irrigation systems of the ancient world. In addition to underground canals,
the Sinhalese were the first to build completely artificial reservoirs to store
water. Due to their engineering superiority in this sector as they were often
called 'masters of irrigation'. Most of these irrigation systems still exist
undamaged up to now, in Anuradhapura and Polonnaruwa, because of the
advanced and precise engineering. The system was extensively restored
and further extended during the reign of King Parakrama Bahu in 1153–
1186 CE. (de Silva, Sena (1998). "Reservoirs of Sri Lanka and their fisheries". UN
Food and Agriculture Organization. Retrieved 2007-01-10.).
The oldest known hydraulic engineers of China were Sunshu Ao (6th
century BCE) of the spring and autumn Period and Ximen Bao (5th century
BCE) of the Warring States period, both of whom worked on large irrigation
projects. In the Szechwan region belonging to the State of Qin of ancient
China, the Dujiangyan Irrigation System was built in 256 BCE to irrigate an
enormous area of farmland that today still supplies water. (China – history.
Encyclopædia Britannica, 1994 edition).
By the 2nd century AD, during the Han Dynasty, the Chinese also used
chain pumps that lifted water from lower elevation to higher elevation.
(Needham, Joseph (1986). Science and Civilization in China: Volume 4, Physics and
Physical Technology, Part 2, Mechanical Engineering. Taipei: Caves Books Ltd. Pages
344-346). These were powered by manual foot pedal, hydraulic
waterwheels, or rotating mechanical wheels pulled by oxen. (Needham,
Volume 4, Part 2, 340-343.).
In 15th century Korea, the world's first rain gauge, uryanggye (Korean:
우량계), was invented in 1441. The inventor was Jang Yeong-sil, a Korean
engineer of the Joseon Dynasty, under the active direction of the king,
Sejong the Great. It was installed in irrigation tanks as part of a nationwide
system to measure and collect rainfall for agricultural applications. With this
instrument, planners and farmers could make better use of the information
gathered in the survey. (Baek Seok-gi 백석기 (1987). Jang Yeong-sil 장영실.
Woongjin Wiin Jeon-gi 웅진위인전기 11. Woongjin Publishing Co., Ltd.)
In the mid-20th century, the advent of diesel and electric motors led to
systems that could pump groundwater out of major aquifers faster than
drainage basins could refill them. At the global scale, 2,788,000 km² (689
million acres) of fertile land was equipped with irrigation infrastructure
around the year 2000. About 68% of the area equipped for irrigation is
located in Asia, 17% in the Americas, 9% in Europe, 5% in Africa and 1% in
Oceania. In 2008, the scale of irrigated land increased to an estimated total
of 3,245,566 km², which is nearly the size of India. (The CIA World Factbook,
retrieved 2011-10-30).
To irrigate land in Punjab, Pakistan, the goal of محکمہ انھار (Irrigation
Department) is to supply the entire field uniformly with water, so that each
plant has the amount of water it needs, neither too much nor too little. They
use surface irrigation systems in which water moves across the surface of
agricultural lands, in order to wet it and infiltrate into the soil. Historically,
this has been the most common method of irrigating agricultural land and is
still used in most parts of the world. محکمہ انھار (Mehakma Anhaar Punjab)
provides irrigation facilities by controlling water levels with dikes, usually
plugged by soil. This is often seen in terraced rice fields (rice paddies),
where the method is used to flood or control the level of water in each
distinct field. In some cases, the water is pumped, or lifted by human or
animal power to the level of the land. They also use localised irrigation
system where water is distributed under low pressure through a piped
network, in a pre-determined pattern, and applied as a small discharge to
each plant or adjacent to it. محکمہ انھار (Irrigation department) is looking
forward to use drip irrigation, spray or micro-sprinkler irrigation and bubbler
irrigation methods. (Frenken, K. (2005). Irrigation in Africa in figures – AQUASTAT
Survey – 2005. Food and Agriculture).
Subsurface Textile Irrigation (SSTI) technology is designed for irrigation soil
textures from desert sands to heavy clays. A typical subsurface textile
irrigation system has an impermeable base layer (usually polyethylene or
polypropylene), a drip line running along that base, a layer of geotextile on
top of the drip line and, finally, a narrow impermeable layer on top of the
geotextile. (Provenzano, Giuseppe (2007). "Using HYDRUS-2D Simulation Model to
Evaluate Wetted Soil Volume in Subsurface Drip Irrigation Systems". J. Irrig. Drain Eng.
133 (4): 342–350. doi:10.1061/(ASCE)0733-9437(2007)133:4(342).
In modern agriculture, drip irrigation is often combined with plastic mulch,
further reducing evaporation, and is also the means of delivery of fertiliser,
which is called fertigation. Grapes in Petrolina, only made possible in this
semi-arid area by drip irrigation in which water falls drop by drop just at the
position of roots.
Sprinkler irrigation of blueberries in Plainville, New York, United States and
travelling Sprinkler at Millets Farm Centre, Oxfordshire, United Kingdom
use sprinkler or overhead irrigation in which water is piped to one or more
central locations within the field and distributed by overhead high-pressure
sprinklers or guns. These Guns are used not only for irrigation, but also for
industrial applications such as dust suppression and logging. Automatically
moving wheeled systems known as traveling sprinklers may irrigate areas
such as small farms, sports fields, parks, pastures, and cemeteries
unattended. This type of system is known to most people as a "waterreel"
traveling irrigation sprinkler and they are used extensively for dust
suppression, irrigation, and land application of waste water.
There are so many other systems of انھار (irrigation) such as Center pivot
irrigation consisted of several segments of pipe that moves in a circular
pattern, a series of hanging pipes with sprinkler heads, subirrigation with
high water tables or water vessels, irrigation using water condensed from
humid air, group of drippers or sprinklers, mechanical, electrical and smart
irrigation controllers and recycled water irrigation. Watering plants with
traditional bucket or hand held sprinkler is also an example of practical
application of the Quranic word انھار (Anhaar) in the context of providing the
source of living.
I am sure many readers of this article will probably think why I’ve given
irrelevant and unnecessary technical details along the functions of محکمہ
the “Irrigation Department”. This is not actually a waste of space but ,انھار
for a reason to reach the true meaning of the Arabic word انھار (Anhaar).
Firstly, we have found from the above details that historically man invented
a system of انھار (irrigation) to develop the means of living and to increase
the resources of production on the earth. If we translate this word انھار
(anhaar) as the “rivers” then the question arises as to why mankind was
struggling for irrigation (انھار) since prehistorical times if rivers were already
there? This makes it clear that انھار (anhaar) is a system to utilise and
manage natural source. We have also found from the above technical
details that the water distributors, drippers, drip lines, hydraulics machinery,
hand pumps, sprinklers, spray guns, dust suppression guns, automatically
moving wheels for traveling sprinklers water reels, water wheels, center
pivots, moving segments of pipes ,series of hanging pipes with sprinkler
heads, water vessels, group of drippers, plastic mulch, base layer of
polyethylene or polypropylene, mechanical, electrical and smart irrigation
controllers are joined together, combined with each other or plumbed
through the piped networks in the pre-determined patterns by the engineers
and technicians of the “irrigation” department محکمہ انھار to irrigate the crops
and to remove the waste. So, the joining or “plumbing” work of محکمہ انھار
(the irrigation department) is the true meaning of the independent word انھار
(Anhaar) whereas the outcome of their “plumbing” work is the true
interpretation of the word نھر (Nhar) and its plural انھار (Anhaar).
So, the Arabic word نھر (Nhar) and its plural انھار (Anhaar) is the system of
development of production, resources or means of progress and cleansing,
recycling or removing the waste. Whereas the other independent word انھار
(Anhaar) which is not a plural of نھر (nhar) means “PLUMMET”.
“PLUMMET” is usually translated as a “plumb” or “plumb line” and
PLUMMET, i.e. انھار (Anhar) is used as a noun “plummet” as well as the
verb (plummets, plummeting, plummeted). As a noun “PLUMMET” is also
called ‘plumb bob’; a piece of lead or some other weight attached to a line,
used for determining perpendicularity, for sounding, etc.; the bob of a
plumb line and taken as truly vertical, as indicated by a plumb line (Oxford
Dictionary). A little mass of lead, or the like, attached to a line, and used by
builders, etc., to indicate a vertical direction or (nautical) a weight on the
end of a long line, used by sailors to determine the depth of water. Plumb
(Adverb): In a vertical direction; perpendicularly, (informal) squarely,
directly, completely. Verb: plumb (third-person singular simple present
plumbs, present participle plumbing, simple past and past participle
plumbed).To determine the depth, generally of a liquid; to sound. To attach
to a water supply and drain. To position vertically above or below. To use a
plumb bob as a measuring or aligning tool. To accurately align vertically or
horizontally. To fall or sink like a plummet. To get to the bottom of
something, especially to plumb the depths of something. To think about or
explore in depth. To trace a road or track; to follow it to its end.
(Intransitive) To work as a plumber. To seal something with lead
(Thesaurus).
So, the word of the Quran انھار (anhaar) represents all of the above, from
exploring, thinking, and tracing the right track (صراط مستقیم) to joining
(plumbing) it. Tracing the track leading to the source. Joining the roadway
of prosperity and development. This is the true message of God that He
gave us from His selected word انھار (anhaar) in His revelation the Quran.
In the Etymology “PLUMMET” (انھار) is originated from Latin word plumba,
plural of plumbum, which is known as metal led, which is listed as an
element “pb” in Chemistry and used in Lead Bullet, Pencil and mainly as a
solder (اٹہکن) in tin alloy to join together metal workpieces and used as a
metal sealant.
Accordingly, the Arabic word انھار (Anhaar) is used to give the meaning of
“to join”, “to fix”, “to weld”, “to screw”, “to stitch”, “to seal” and “to make
something secure with accurate measurements”. Now, we can translate the
verses of the Quran in which this word انھار (Anhar) is used as an
independent word and find the true message of God.
Arabs use the word انھار (Anhaar) exactly in the same meanings as given
above but they change its meanings in the Quran like all other Muslims
because of early Islam conspiracy in which it was invented that the Prophet
(pbuh) took the meaning of the Arabic words of the Quran different to the
general meaning used in everyday Arabic language. Although this
erroneous claim is certainly against the clear statements of the Quran and
its false attribution to the Prophet (pbuh) is a lie and a severe blasphemy,
nobody, including the Arabs, cares about it and we blindingly follow the
wrong interpretation of the Quran.
Anhaar Women's Tailoring Company of Tabuk in Saudi أنھار الخیاطة النسائیة
Arabia is a stitching and supplying company for women clothing &
accessories, which shows the correct interpretation of the word انھار (Anhar)
as a “stitching” company. Why, then, do they not take it to mean “Rivers”
tailoring Company in the same way as they use its meaning in the Quran
as “rivers”? Likewise, there is آألنھار الغسیل “AL-ANHAAR LAUNDRY”. Their
chain of Laundries are found in Saudi Arabia, which shows the true
outcome and function of this word النھار (Al Anhar) for cleansing (طھارت),
and means of removing the dust and washing the surface, and subsurface
for healthy environment but in the Quran they still take “rivers” from the
same word النھار (Al Anhar)!
are sold in (Anhar Juice) أنھار العصیر and (Anhaar Pure Milk) أنھار الحلیب النقي
Saudi Arabia in which the word انھار (Anhar) is used as a source or means
of nourishment to keep their health sound that is the actual cause of انھار
(Anhar). Arabs understand this word very well and use it in their daily life
but they do not want to know the accurate use of the same word in the
Quran!
Anhaar Home Furniture (أنھار أثاث المنزل) Trading from Dubai and established
their business in Saudi Arabia, Qatar, Bahrain, Oman, Iran and Kuwait.
Here the word انھار (Anhar) represents well its core meaning of joining the
joineries to provide the means of comfort (وسائل الراحت) to the people with
this product but again they do not bother to understand the Quran with this
word انھار (Anhar) in the same sense.
Anhaar” is Scientific Journal of worldwide scientific and educational“ انھار
library of Kingdom of Saudia Arabia. Likewise مجلة أنھآر الدبیة Anhaar Monthly
is a moral and literary magazine of Saudi Arabia. The word انھار “Anhaar” in
the above Scientific Journal and the Magazine is not a personal name of
someone as some readers of this article may think that “Anhar Tailoring”,
“Anhar Laundries”, “Anhar Milk & Juice” and “Anhar Furniture” are just the
names of their owners and do not hold the same meaning as I have
explained in the above lines. However, the magazine represents the nation
and its culture whereas a scientific journal represents the scientific facts
and new discoveries which is again a source of development of knowledge.
We all know how difficult it is to name a book, magazine or journal. A solid
consultation and a good brain exercise is involved in the selection of the
name, which should be matching with the nature of the magazine or the
journal and be able to portray them quite well in the broad literary sense.
The same procedure is used in choosing the name of other organisations
such as popular confectioners of Saudi Arabia are ‘Halwani Brothers’ اخوان
Their sweets are popular throughout the world .(Ikhwan al Halwani) الحلوانی
including Saudi Arabia and the Middle East. They are the hall mark in the
sweets and confectionaries for Arabic speaking people and perhaps there
is no Arab family in the world who does not know about the sweets of
Halwani Brothers. The readers may think that someone called Shaikh Al-
Halwani would be the owner of ‘Halwani Brothers’ in Jeddah, but it’s very
rare in the real word for someone with the name ‘Mr Sweetman’ to actually
be the owner of a sweet company. Sweet is called حالوہ (Halawa) in Arabic
and حلوان (Halwan) or its slang حلوانی (Halwani) is the one who makes
sweets; like حلوائی (Halwai) in Urdu. In reality, this has nothing to do with
any Al Shaikh Al Halwani and the name ‘Halwani Brothers’ was given to
this confectionary keeping in mind its product حالوہ (Halawa), i.e. the sweet.
So, it is not the case that coincidently Shaikh Al Anhar was the owner of
the Anhar Tailor of Tabuk Saudi Arabia, Al Shaikh Al Anhar who stitches
and supplies clothes is living up to the true meaning of his name “stitch and
supply”. Then the owner of Anhar milk and juice company by chance
happened to be called Mr Anhar who is also fulfilling the meaning of his
name “Anhar” by developing the nourishment or the owner of Saudi
launderettes also happened to be Mr Anhar who established his washing
and cleaning business on the true meaning of the word “Anhar”. It is not a
coincident that a person runs the same business as the meanings of his
name “Anhar”. People know the true meaning of the word “Anhar” and use
it in the relevant business e.g. محکمہ انھار (Mehakma Anhar)-the irrigation
department), Anhar Milk & Juice, Anhar Furniture, Anhar Air Refreshners,
Anhar Tailors, Anhar Laundries, Anhar Magazine and Anhar Scientifif
Research Journals. Therefore the names, مجلة أنھآر الدبیة Anhaar Monthly
and انھار “Anhaar” are not randomly given names but in fact selected with
careful thinking. Also, thinking that أنھآر(Anhar) is known as “rivers” so the
name أنھآر(Anhar) may portrays the magazines and the journals as ملع اک درای
“the rivers of the knowledge” is wrong. We must understand that one can
get water from a running river for free or without putting much effort but ملع
“the knowledge” cannot be achieved for free or without using good efforts.
This is the reason why God’s very first message for the mankind was to
study اقرا “Iqra” and then He Himself elaborated the use of instrument or
tool in the study علم بالقلم “Allama Bil Qalm”. So, ای the rivers of the“ ملع اک در
knowledge” is just a non-practical saying that does not fit here, especially,
when علم “the knowledge” has been progressing each single moment of
time ,no one is ملع اک درای “the rivers of the knowledge”. Therefore, the word أنھآر
(Anhar) as a name of the Arabic magazine and the scientific journal is
actually within its true meanings of facilitating people with the productive
knowledge, developing their brains with the knowledge, clearing their
confusions about obsolete theories, keeping their brains alive, refreshing
their knowledge and welding them with the useful and solid information.
Apart from the above, the usage and meaning of the word انھار “Anhaar” as
an independent single word in everyday Arabic language is as under:
Fall /tumble down/ overthrow / incidence /sudden fall/ fall in(انھار سقط ، ,انتظم
come down ,( انھار نزل، انخفض-انھار ترک)drop/ go down ,(تعثر، تداعى، إنخفض بسرعة
screw up/ crumple ,(انھار تحلل-انھار تدهور-انھار دمر) break down ,(انھارهبط - انھارنزل)
جوف, استسلم ) cave ,(انھار لھا) Have a fun/toy/trifle ,(انھار سحق, جعد, تغضن, تغلب, تجعد)
,(انھار تخفى, غرق, تخلف) go under ,(غرق, غوص, خفض, غور, أطاح انھار) sink ,(انھار
founder ( انھار أنشأ, غرق), perish ( انھار هلك, مات, فني, تعفن, أضعف), slough ( ,نزع
crock ,(انھار هبط, مشى مسترخیا) slump ,(انھار تخلص من ورق اللعب, انسلخ, تخلص من, نبذ
irrigation ,(انھار أرهق, طلع, نزل مسرعا, أضعف, كف عن العمل) run down ,(انھار جعله فاشال)
and to irrigate, plummet-a “plumb” or a “plumb line”( انھار عمودیا, تنھار معنویاته)
The meaning of the Arabic word انھار (Anhaar) is given as the natural
“RIVERS” or “streams” in all Eastern and Western dictionaries and
Lexicons but practically this word انھار (Anhaar) is never used in this sense.
The fabricated meaning of this Arabic word انھار (Anhaar) given in all
dictionaries, lexicons and other Arabic scholary sources are only based on
the authority of the early so called Muslim scholars, whose disguised aim
was to destroy the actual education of the Quran because this word انھار
(Anhaar) has been used largely in the verses of the Quran which were
against their pagan traditions and false beliefs. They were not able to
remove these verses from the Quran but they have rampantly changed the
meanings of the general Arabic words used in the Quran and invented the
translation of the Quran as they pleased and attributed it to the Prophet
(pbuh) so that no one could raise their voice against the wrong translations
of the Quran. However, the Quranic words of Arabic language are still used
in their original meaning but to understand the Quran only distorted or
fabricated meaning of these words are used in the name of the translation
of the Prophet (pbuh). Unfortunately, no one ponders upon this irony nor
does anyone have the courage to rectify this “ill-rogue”.
Research in pre Islamic literature, Classical Arabic language, early Arabic
lexicons, work of early scholars, Arab traditions, comparative verses of the
Quran, modern lexicons, Arabic educational text books, proto root
etymology, linguistics study, daily spoken Arabic language, and practical
use of the word انھار (Anhaar) and its applications in the engineering,
medicine and other industries concludes that the word انھار (Anhaar) is used
as a plural of the word نھر (nhar) as well as being used as an independent
singular and plural combined verb and a noun (v.& n.) انھار (Anhaar), which
is similar but slightly different in its meaning to the plural of نھر (nhar). So,
the one word exact meaning of نھر (nhar) and its plural انھار (Anhaar) is
“ESCAPE” as a noun and “to escape” as a verb, which covers all
meanings of English word “escape” that you can find in any English
dictionary. However, for your quick study some meanings of the word
“escape” are given underneath just to develop your better understanding.
“Escape” means: “break free from confinement or control” such as " good
one's escaped from prison", get away, get out, run away, run off, break out,
break free, get free, break loose, make a break for it, bolt, clear out, flee,
fly, take flight, make off, take off, decamp, take to one's heels, make good
one's escape, retreat, run for it, make a run for it, get free from (someone)
such as "he drove along the dual carriageway to escape police", elude,
avoid, leave behind, shake off, steer clear of, give someone a wide berth,
succeed in avoiding or eluding something dangerous or unpleasant such as
"the driver escaped with a broken knee", keep out of the way of, bypass,
shun, steer clear of, shirk, leak out (of a gas, liquid, or heat) leak from a
container such as "the CFCs have escaped into the atmosphere" or "a
lethal gas escaped from a pesticide factory", seep (out), ooze (out), exude,
discharge, emanate, issue, flow (out), pour (out), gush (out), drip, drain,
bleed; spurt, spout, squirt, spew, jet, bolt for freedom, running away, flight,
bolting, absconding, decamping, fleeing, flit, avoidance of, evasion of, a
form of temporary distraction from reality or routine such as "romantic
novels should present an escape from the dreary realities of life", diversion
such as "boarding school seemed to me an escape from boredom", a
leakage of gas, liquid, or heat from a container, spill, seepage, drip, dribble,
discharge, emanation, issue, flow, outflow, outpouring, gush.
English word “ESCAPE” is actually the true meaning of Arabic word نھر
(Nhar) and its plural انھار (Anhaar), which is used in the Quran. All above
meanings of this word “ESCAPE” are copied from Oxford, Cambridge and
other reputable lexicons for your better understanding about this word
“ESCAPE” which is exactly equivalent, in the meaning, to the Arabic word
in its true form and was purposely ,(Anhar) انھار and its plural (nhar) نھر
omitted from all Arabic dictionaries and lexicons to hide the actual message
of the Quran.
To conclude the exact meaning of the independent word انھار (Anhar) I have
presented all technical background of محکمہ انھار “Mehakma Anhar”, i.e. the
Irrigation Department, which is purely an engineering establishment and
works with machines, tools, materials and manpower for agricultural
development and applies engineering methods to improve sanitation of
human communities by providing the removal and disposal of human
waste. The above stated job description and tasks of Irrigation Department
itself explain the exact meaning of the Arabic word انھار (Anhar), which is
still used in general Arabic language and its extensive use is seen in the
Quran in the same meanings as a Divine “Instrument” or Divine “Tool” for
removing the impurities of mankind and developing the resources to
“escape” including providing productive means for nourishment and further
development of life.
In the publication of University of California, “Weed Control” Department of
Plant Science 14-02-2007. Dr Roberts of UC Davis, Medical Center,
University of California and agronomist J. E. Hill, UC Davis, of Agriculture &
Environmental Sciences, University of California it is stated that “Irrigation
is suppressing weed growth in grain fields”. The World Bank reported ”With
regards to agriculture, the World Bank targets food production and water
management as an increasingly global issue that is fostering a growing
debate. Physical water scarcity is where there is not enough water to meet
all demands, including that needed for ecosystems to function effectively.
Arid regions frequently suffer from physical water scarcity and Economic
scarcity. According to the World Bank some 2.8 billion people currently live
in water-scarce areas ("Reengaging in Agricultural Water Management: Challenges
and Options". The World Bank. pp. 4–5. Retrieved 2011-10-30.).
In the light of the facts mentioned in this research article on the Quranic
word نھر (Nhar), plural انھار (Anhar) and independent word the انھار (Anhar)
are misleadingly taken as “river” or “stream” in the current translations of
the Quran. The independent word انھار (Anhar) has been practically used
for “water management” with the tools and plants (T&P), which cannot be
taken as a natural source of water. Had God wanted to mention the natural
source of water on the Earth, He would have used “OCEAN” instead of
artificial rivers, canals or drainages. Ocean is called المحیط (Al-Muheet) in
the Arabic language whereas the sea and the natural rivers are called البحر
(Al-Bahar) in the Quran as well as in general Arabic language. Therefore,
the true meanings of the Quranic word نھر (Nhar) and its plural انھار (Anhar)
is “ESCAPE”, whereas the true meaning of independent Quranic word the
is “PLUMMET” and its derivatives. The Quran itself (Anhar) انھار
differentiates the independent word انھار (Anhar), which is not used as a
plural of the word نھر (Nhar) by using an article with the independent انھار
(Anhaar) to single out this word to avoid confusion in understanding those
verses in which this word is revealed. This word the انھار (Anhar) indicates
prosperity )ریسایب، اشدایب ، وخاحشیل( as a result or the outcome of the application of
irrigation-انھار
If you understand my research work and agree with this, please do your
best to spread it to public through your local media and forward it to your
educational establishments, publishers of dictionaries, lexicons and other
educational institutions. Also try to approach Google Translator and
Wikipedia to add the word “ESCAPE” in the meaning of the Arabic word نھر
(nhar) and its plural انھار (Anhar) and request them to rectify the deliberate
mistake committed by early scholars and their blind successors.
Jazak Allah Khair
Dr. Kashif Khan
31st March 2016
London.
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