ib. So if the person referred to says
that it is farz to read his own translation, then it follows that to
read the original Arabic will not be farz, but will be unlawful. Now
such an opinion is infidelity. The person is a Kafir, for he tries to
make out that the 'Ulama of all preceding ages who have instructed the
people, from the days of the Prophet till now, to read Arabic in the
Namaz are sinners. Further, he rejects the statement made by learned
canonists and listens now to no advice. He reads his translation in the
Namaz and causes others to read it. He boasts that his translation is
equal in style to the original. He has translated the Du'a-i-qunut,
Sana, and the Tasbihat of the ruku' and Sujud, and has said that these
translations should be used in the Namaz. Thus, it is plain that he
wants to abolish the use of Arabic in the prayers. The result of such a
course would be that soon a number of different translations would be
circulated, and the text like that of the Taurait, and the Injil would
be corrupted. In the Fatawa-i-'Alamgiri it is written: "Whosoever
considers that the unlawful is lawful or _vice versa_ is a Kafir." "If
any one without apparent cause has enmity with one of the 'Ulama, his
orthodoxy is doubtful." "A man who after committing a fault declines to
repent, though requested to do so, is an infidel." In the
Tahqiq-i-Sharh-i-Husaini it is written; "To translate the Quran into
Persian and to read that is unlawful." In the
Fatawa-i-Matlub-ul-Muminin it is said: "Whosoever intends to write the
Quran in Persian must be strictly forbidden." In the Itqan it is
written: "According to Ijma', it is wrong to speak of the Quran as
having rhymes."[248] In the Fatawa-i-Tatar Khania it is said: "To
translate the Arabic into Persian is an act of infidelity."

Our decision then is that the usual salutations should not be made to
this person. If he dies he must not be buried in a Musalman {236}
cemetery. His marriages are void and his wives are at liberty,
according to the rule laid down in the Miftah-us-S'adat. To doubt of
the infidelity of such a person is itself infidelity. As by the proofs
of the law here adduced, the 'Ulama have declared such a person to be
an infidel, it follows that all those who assist him or who consider
his claim just, or who circulate his opinions, or wh