Mohammad Yousuf

Mohammad Yousuf

Musings of a Scientist

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Respect in a Muslim Home

Posted by [email protected] on November 17, 2011 at 1:55 AM Comments comments (41)


Respect in a Muslim Home


Al-Hajj (The Pilgrimage) (22:32)


ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ


“Those who respect the symbols of Allah Ta’ala, verily it (this respect) stems from the piety of the heart.” (Al-Qur’aan S22: V32).


The Qur’aan-al-Kareem and Ahaadith strongly emphasise the lesson of RESPECT. Every household should endeavour that the inmates of the house display a high level of respect in everything that they say or do. If you show respect, you will earn respect.


Rasulullah (Sallallahu Alaihi Wasallam) also stressed the lesson of respect upon the Sahaaba (RA) at every occasion.


A Hadith clearly proclaims:


“He who does not respect the elders amongst us and is not merciful upon the young, is not one of us.”


Another Hadith states:


“Verily it is from the dictates of the respect for Allah Ta’ala to respect a Muslim of advanced age, to respect a Haafiz of the Qur’aan who does neither exceed its bounds nor does he disregard it and to respect a just ruler.”


Among the numerous instances of emphasising respect, some of them are:


Giving preference to the one who knows more Qur’aan,


standing to welcome an elder,


allowing the older person to speak first,


respecting an Aalim of Deen,


respecting a person whose hair has turned white, etc.


The following Arabic saying very concisely describes the importance of respect in a person:


“An Orphan is not one who has no parents; Verily he is an orphan who is deprived of knowledge and adab (respect/etiquette).”


There is a famous urdu saying that goes,


“Baa adab baa naseeb, Be adab, be naseeb.”


One who has respect is a fortunate person and the one that has no respect is unfortunate.


Experience has proven that, in any field of life, only those have excelled who were respectful to their teachers and seniors. Experience has also repeatedly proven that those who were devoid of respect, despite tremendous ability and potential, were largely unsuccessful.


Hadhrat Imaam Abu Hanifa (Rahmatulahi Alayh), who was endowed with an unimaginable sense of respect states:


“I never stretched my legs in the direction of the house of my Ustaad (Imaam Hammaad) out of respect for him, though there were seven roads between my house and his (i.e. his house was seven blocks away)”


Just as respect is very important, the consequences of disrespect are dire. To disregard even a grain of food or a drop of water is very detrimental. It could result in one being deprived of the many bounties of Allah Ta’ala.


The following are some of the important aspects that have to be respected in a Muslim home:


Respect for one’s parents


While respect for elders is fast decreasing in general, shocking incidents regularly come to light indicating the level to which respect for parents has fallen. The Qur’aan declares:


Al-Isra (The Journey by Night) (17:23)


فَلاَ تَقُل لَّهُمَآ أُفٍّ


“Do not even say uff to them (parents).”


The word “oof” in the Arabic language is to denote the slightest degree of displeasure. How can it ever be permissible to talk harshly to one’s parents or to argue with them? Yet, parents are physically abused by their children. May Allah Ta’ala save us. Such treatment towards parents will only invite calamity upon oneself.


Respect for the Qur’aan


The Book of Allah Ta’ala deserves the greatest honour and respect. Among the dictates of the honour and respect of the Qur’aan is that the Qur’aan should be learnt, recited regularly, acted upon and also handled correctly. The Qur’aan should always be kept with respect and be carried with respect. Children should never carry their Qur’aans to school in their school bags slung behind their backs or swinging on their sides. The Qur’aan must always be covered properly and carried in the right hand close to one’s heart. Never carry the Qur’aan in the left hand and swing it on one’s side. The disrespect to the word of Allah Ta’ala is the cause for many of our difficulties and hardships. It is necessary that we always handle the Qur’aan with the greatest respect and stress the same upon our children. Have a special place in our homes where the Qur’aans will be kept respectfully.


The same applies to Islamic literature. Many pamphlets, magazines and newspapers contain the name of Allah Ta’ala, Rasulullah b and aayaat of the Holy Qur’aan. These should never be disposed off. Rather a special box (an A4 paper box is a good idea) should be kept at home where these papers and magazines could be kept respectfully. When the box is full, it should be burnt, buried respectfully or deposited into the literature disposal boxes that are available in our masaajid. Bishr Haafi (Rahmatulahi Alay), a great saint, was blessed with wilaayat (sainthood) on account of him showing respect to a small piece of paper that contained the name of Allah Ta’ala.


Respect for the adhaan


When the adhaan is called out, all the members of the home should stop whatever they are doing and listen attentively to the adhaan. Everyone should reply to the words of the adhaan and recite the masnoon dua at the completion of the adhaan. It is makrooh and disrespectful to talk worldly things and engage in our mundane duties whilst the adhaan is called out. Many people attained lofty positions in the hereafter on account of showing respect to the adhaan.


Respect for the domestic workers


The domestic servants in our homes are also worthy of respect. Among the last advices of Rasulullah Sallallahu Alaihi Wasallam to the ummat was to be kind to our servants. Hadhrat Moulana Ashraf Ali Thaanwi (Rahmatulahi Alay) used to say that we may have bought their time and service but we have not purchased their respect. Our children must be taught to address the servants respectfully. At times little children call them by their first names which is highly disrespectful. They should rather address them as uncle or aunty, as this displays more respect. At times, the children even speak to them harshly. The children as well as the adults must at all times display respect even to the workers at home.


Respect for the neighbour


Experience has proven that life becomes extremely enjoyable if neighbours respect each other’s rights. There are numerous Ahaadith that explain the rights of the neighbour which have already been discussed previously.


Respect for food


Among the great bounties that Allah Ta’ala has blessed us with is food and water. Thousands of people all over the world do not even have basic food requirements. Al-hamdulillah, Allah Ta’ala has blessed us with abundance in food and drink yet, at times, Allah forbid, we disrespect the food. Hadhrat Munshie Saahib (Rahmatulahi Alay), a great saint of our country, used to say that a nation that does not respect food and water can never progress in life. Unfortunately, on many occasions food is wasted and thrown away into dustbins. Thousands of litres of water is just wasted on account of not closing taps after use. In the recent past it was common for people to collect even the crumbs that fell onto the tablecloth and feed it to the ants. Food that is wasted or cannot be consumed for some reason could easily be stored away in a packet in the freezer and at some later stage fed to animals or even the fish in a river or the sea rather than throwing it away into the dustbin. Even the birds will eat our leftover food if it is kept somewhere in the garden instead of it being thrown away. Rasulullah Sallallahu Alaihi Wasallam has taught us that even if a morsel of food falls onto the ground, it should be picked up and eaten. It must not be thrown away.


Reason for loss of respect


Among the main reasons for the loss of respect is the constant exposure to Western culture through the media. The T.V., DVD’s, magazines, cell phones, comics and computer games, slowly erode the respect of our children. It is therefore necessary that we remove these influences from their lives and introduce them to the life of Rasulullah Sallallahu Alaihi Wasallam, the Sahaaba (Radialahu Anhum) and the Akaabir (pious predecessors). If our children lose respect, Allah forbid, we too could become helpless victims of their gross disrespect. It will then be difficult to reverse the situation.


May Allah Ta’ala bless us all with this great quality of respect. Aameen.


- Talimi Board KZN

The kufr of one who rules according to other than what Allaah revealed

Posted by [email protected] on November 13, 2011 at 12:30 AM Comments comments (0)


The kufr of one who rules according to other than what Allaah revealed


Allaah has commanded us to refer matters to His judgement and to establish Sharee‘ah, and He has forbidden us to rule with anything else, as is clear from a number of aayaat in the Qur’aan, such as the aayaat in Soorat al-Maa’idah (5) which discuss ruling according to what Allaah has revealed, and mention the following topics:


The command to rule according to what Allaah has revealed:


Al-Ma'idah (The Table Spread) (5:49)


وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ


“And so judge between them by what Allaah has revealed . . .” [aayah 49]


Warning against ruling by other than what Allaah has revealed:


وَلاَ تَتَّبِعْ أَهْوَاءهُمْ


“. . . and follow not their vain desires . . .” [aayah 49]


Warning against compromising on any detail of Sharee‘ah, no matter how small:


يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللّهُ إِلَيْكَ


“. . . but beware of them lest they turn you far away from some of that which Allaah has sent down to you . . .” [aayah 49]


Forbidding seeking the ruling of jaahiliyyah, as is expressed in the rhetorical question


أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ


“Do they then seek the judgement of (the Days of) Ignorance?” [aayah 50]


The statement that nobody is better than Allaah to judge:


وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ


“. . . and who is better in judgement than Allaah for a people who have firm Faith?” [aayah 50]


The statement that whoever does not judge according to what Allaah revealed is a kaafir, a zaalim (oppressor or wrongdoer) and a faasiq (sinner), as Allaah says:


وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ


“. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon.” [aayah 44];


وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ


“. . . And whoever does not judge by that which Allaah has revealed, such are the zaalimoon (polytheists and wrongdoers)” [aayah 45];


وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ


“. . . And whoever does not judge by what Allaah has revealed (then) such (people) are the faasiqoon (rebellious or disobedient).” [aayah 47].


The statement that it is obligatory for the Muslims to judge according to what Allaah has revealed, even if those who seek their judgement are not Muslim, as Allaah says:


وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُمْ بِالْقِسْطِ


“. . . And if you judge, judge with justice between them. . .” [aayah 42]


Judging or ruling according to other than what Allaah has revealed is contrary to faith and Tawheed, which are Allaah’s rights. It may be counted as kufr akbar (greater kufr) or kufr asghar (lesser kufr) according to circumstances. Kufr akbar will make a person no longer a Muslim in cases such as the following:


If he issues laws and regulations other than those revealed by Allaah, because the right to issue laws belongs to Allaah alone, Who has no partner, and whoever “competes” with Him in a matter which is His alone is a mushrik, because Allaah says:


أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ


“Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed?” [al-Shooraa 42:21]


If the one who rules by other than that which Allaah has revealed denies the right of Allaah and His Prophet to rule, as is mentioned in Ibn ‘Abbaas’s comment on the aayah:


وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ


“. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon.” [al-Maa’idah 5:44].



Ibn ‘Abbaas said: “Whoever rejects what Allaah has revealed is a kaafir.”


If he prefers the rule of falsehood to the rule of Allaah, whether this is in absolute terms or just in a few matters. Allaah says:


أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ


“Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?” [al-Maa’idah 5:50]


If he regards the rule of Allaah and the rule of falsehood as equal. Allaah says:


فَلاَ تَجْعَلُواْ لِلّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونَ


“. . . Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).” [al-Baqarah 2:22]


If he thinks that it is permissible to rule by something that contradicts the rule of Allaah and His Messenger, or he believes that it is not obligatory to rule according to what Allaah has revealed, or that the matter is optional. This is kufr which is contradictory to faith. Allaah revealed:


يَا أَيُّهَا الرَّسُولُ لاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُواْ آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ وَمِنَ الَّذِينَ هِادُواْ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ


“O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say: ‘We believe’ with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you; they say, ‘If you are given this, take it, but if you are not given this, then beware!’ . . .” [al-Maa’idah 5:41].


He says: “Go to Muhammad (peace be upon him), and if he tells you that the ruling is lashes, accept it, but if he commands stoning, ignore what he says. Then Allaah revealed “. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon (disbelievers)” [al-Maa’idah 5:44].


If he does not rule according to what Allah has revealed out of stubbornness and arrogance, he is a kaafir and has left Islaam, even if he does not deny the rule of Allaah.


Stubbornness and arrogance may mean negligence and turning away, as Allaah says:


An-Nisa (The Women) (4:60)


أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا


An-Nisa (The Women) (4:61)


وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا


“Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghoot (false judges, etc.) while they have been ordered to reject them. But Shaytaan wishes to lead them astray. And when it is said to them: ‘Come to what Allaah has sent down and to the Messenger,’ see they hypocrites turn away from you (Muhammad) with aversion.” [al-Nisaa’ 4:60-61]


Among the things that may be counted as ruling by other than that which Allaah revealed and kufr akbar is what Shaykh Muhammad ibn Ibraaheem said about man-made laws and ruling by them: “This is the worst, the most obvious and comprehensive opposition to sharee‘ah and rejection of Allaah’s laws. This is competing with Allaah and His Messenger, contradicting His laws in their preparation, support, structure, ruling and references.


The above is a summary of the things that may imply that ruling by other than that which Allah has revealed is a form of shirk akbar (major shirk):


(1) Ruling by other than that which Allaah has revealed.


(2) Denying the right of Allaah and His Messenger to rule.


(3) Preferring the rule of falsehood to the rule of Allaah, whether this is complete or only in a few matters.


(4) Regarding the rule of Allaah and the rule of falsehood as equal.


(5) Thinking that it is permissible to rule by something that contradicts what Allaah has revealed, or believing that ruling by what Allaah has revealed is not obligatory or is optional.


(6) Refusing to rule by what Allaah has revealed.


By examining this topic from different angels, it becomes clear that what is counted as kufr akbar is the following:


Abolishing sharee‘ah as the law governing a country, as Mustafa Kemal (“Ataturk”;) did in Turkey, as he abolished the book Majallah al-Ahkaam al-‘Adliyyah which was based on the Hanafi madhhab, and replaced it with man-made laws.


Abolishing sharee‘ah courts.


Imposing man-made laws, such as Italian, French, German law, etc., to judge between the people, or mixing these laws and Sharee‘ah, as Genghis Khan did in his book al-Yaasiq, which combined laws from different sources; the ‘ulamaa’ (scholars) ruled that he was a kaafir.


Confining the role of sharee‘ah courts to so-called “civil” matters, such as marriage, divorce and inheritance.


Setting up non-sharee‘ah courts.


Discussing sharee‘ah in parliament and voting on it; this indicates that implementing sharee‘ah is conditional upon a majority vote.


Making sharee‘ah a secondary or main source, along with other sources of law. Even when they say that sharee‘ah is the primary source of legislation, this is still kufr akbar, because it means that they are allowing the adoption of laws from other sources too.


Stating in the clauses of legislation that reference may be made to international law, or stating in treaties that in the case of dispute, the matter may be referred to such-and-such non-Islamic court.


Criticizing sharee‘ah in public or in private, such as saying that it is rigid, incomplete or backward, or suggesting that it is incompatible with our times, or expressing admiration for non-Islamic laws.


As regards the question of when ruling by other than what Allaah revealed is kufr asghar, which does not exclude a person from the ummah of Islam:


the answer is that this may be the case when a ruler or judge passes judgement according to other than what Allaah revealed out of disobedience or on a whim, or as a favour to someone, or because he was bribed, and so on, although he believes that it is obligatory to judge according to what Allaah has revealed, and that what he has done is a sinful and haraam deed.


As regards the one who is governed by a non-Islamic law, if he refers to it out of choice, then he is a kaafir whose kufr akbar means that he has left Islaam. But if he has no choice but to refer to this law, and does so reluctantly, then he is not a kaafir, because if he had been able to resort to sharee‘ah, he would have done so, and he believes that this non-Islamic law is false.


And Allaah knows best. May Allaah bless our Prophet Muhammad.


Islam Q&A: Sheikh Muhammed Salih Al-Munajjid

The Quran and the Environment

Posted by [email protected] on October 26, 2011 at 2:45 PM Comments comments (0)


The Quran and the Environment


By Karem S Ghoneim


Control of Pollution in the Environment


According to scientists and philosophers man is considered as the major factor in disturbing the natural balance of the universe. Man interferes intentionally or unintentionally in the earth’s ecosystems by impairing its perfect order and precise sequence. But it seems that man has cut off his nose to spite his face and he now is the victim. Grave dangers are manifested in pollution of the air, water, soil, outer space and others, as well as the irrational exploitation of the environment’s resources, and inconsistent distribution of human settlements. All these factors have lead to different problems, all of which are marked by a disturbance to the earth’s natural balance.


Urban populations are concentrated in towns usually emerging close to one or more natural resources (water, oil, fuel, sea, etc.) which create a marked disturbance in the existing natural balance. This imbalance is mainly attributed to the increasing waste disposal (human or industrial), exploitation of resources and density in population. It must be admitted that man’s claims on the environment have overstepped the mark in many cases, creating a disruption to the natural balance of various bio- and eco-systems all over the world. This irresponsible behavior has lead to a depletion in the atmosphere and this poses the greatest threat worldwide.


There are countless examples of disturbances to the environment. Forests have been removed, deserts have been encroached upon, and many species of plants and animals have disappeared throughout the world. All these affect the macro- environment because it is an integrated whole.


The climate has changed and is in fact still changing due to unwise human activities. There are, however, natural and non-human induced reasons for the climate changes that should not be ignored, such as the pattern of the earth’s rotation around the sun and volcanic explosions. The over-use of wood, excessive removal of pasture land, and deforestation which destroys and eradicates magnitudes of the earth’s vegetation all play a role in raising the earth’s absorption of the sun. In addition, there is the high use of energy over and above man’s need, which raises the temperature of the atmosphere and thus affecting climate.


The over-use of non-renewable resources - oil, coal and natural gas - leads to a continuous increase in carbon dioxide in the atmosphere, which, in turn, raises the temperature.


The ozone layer has been further exposed to destruction as a result of the exhausts of planes flying in the higher altitudes, as well as gases and fumes expelled from nitrogenous fertilizers and atmospheric pollution from factories. The danger of the depletion of the ozone can only be imagined when we realize to what extent the earth will be exposed to more carcinogenic rays. As a result the climate will altered worldwide, destroying the dense forests, reducing agricultural output and killing most living creatures except for insects which can withstand the ultraviolet rays.


Man’s disruption to the natural balance of forests leads to various problems that are reflected on him as well as other creatures on earth. Soil is washed away, humus shrinks, rainwater runs in torrents, temperatures fluctuate, high and severe winds become more common and drought spreads globally.


In addition to toxins expelled into the air and waste pumped into the water by factories, nuclear explosions, radioactive pollution, there is the problem of man-made chemical pesticides used to control pests which are injurious to the agricultural or animal wealth. Pesticides and other toxins interfere with the ecosystems and have destructive consequences that appear in all layers of the atmosphere, water, soil, and outer space. In attempting to eradicate or control these creatures which compete with man for survival and natural resources, man has designed deadly poison which he breathes in or drinks and eats through crops, meat and dairy produce


The corrupters of the earth, whether those who deny God, practice injustice or go against the universal laws, are referred to by the following Quranic verses.


Al-Baqara (The Cow) (2:204)


وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ


Al-Baqara (The Cow) (2:205)


وَإِذَا تَوَلَّى سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيِهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللّهُ لاَ يُحِبُّ الفَسَادَ


“There is the type of man whose speech about this world’s life may dazzle thee, and he calls The God (Allah) to witness about what is in his heart: yet is he the most contentious of enemies? When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loves not mischief” (Al-Baqarah: verses 204 and 205)


An incidence occurred prior to these verses being revealed. A man named Al-Akhnas Ibn Shuriq came to the Prophet Muhammad (peace be upon him) to embrace Islam, but as he turned to leave, he happened to pass by a pasture and grazing animals. He set it alight and killed the cattle. The verses were sent down as a sign of Divine disapproval.


This incident recurs over history on a wider scale involving millions of people throughout the earth. The natural wealth deposited by Allah for the benefit of mankind has been spoiled. Selfishness and aggression has overcome mankind, as they have become corrupters of earth, the surrounding atmosphere and neighboring outer space. Allah the Almighty says:


Ar-Rum (The Romans) (30:41)


ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ


“Mischief has appeared on the land and sea, because of (the need) that the hands of man have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from evil).” (Ar-Rum: verse 41)


Mischief on the land and sea is inflicted by man’s unwary interference with the natural laws and environmental systems that are ultimately against his own interests. Environment pollution, which is tantamount to the disruption of natural balance, is the main form of corruption on earth.


As Allah created man on earth, he decreed that man should preserve this habitat. He gave man the right to invest in it and benefit from it. He enjoined upon man not to cause mischief anywhere. He addresses whoever may think of disturbing the natural balance, the earthly equilibrium, or inflicting injustice.


Al-Qasas (The Narration) (28:77)


وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ


“Seek not mischief in the land, for Allah loves not those who do mischief.” (Al-Qasas: verse 77)


Islam and its Ummah is moderate, where its people do not consider nature and cosmic objects as deities, but at the same time do not tamper with or spoil them. The relationship between the Muslim and the universe is one of harmonious benefit and use. When Allah takes an oath by some creatures, he draws attention to the fact that man should recognize their value and take care of them.


Ash-Shams (The Sun) (91:1-91:6)


وَالشَّمْسِ وَضُحَاهَا


وَالْقَمَرِ إِذَا تَلَاهَا


وَالنَّهَارِ إِذَا جَلَّاهَا


وَاللَّيْلِ إِذَا يَغْشَاهَا


وَالسَّمَاء وَمَا بَنَاهَا


وَالْأَرْضِ وَمَا طَحَاهَا


“By the sun and his splendor. By the moon as it follows him. By the day as it shows up (the sun’s) glory. By the night as it conceals it. By the firmament and its structure. By the earth and its expanse.” (Ash-Shams: verses 1-6)


Al-Lail (The Night) (92:1-92:3)


وَاللَّيْلِ إِذَا يَغْشَى


وَالنَّهَارِ إِذَا تَجَلَّى


وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَى


“By the night as it conceals (the light). By the day as it appears in glory. By the creation of male and female. “ (Al-Lail: verses 1-3)


Al-Waqi'a (The Event) (56:75)


فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ


56:75 (Y. Ali) Furthermore I call to witness the setting of the Stars,-

Al-Waqi'a (The Event) (56:76)


وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ


56:76 (Y. Ali) And that is indeed a mighty adjuration if ye but knew,-

Al-Waqi'a (The Event) (56:77)


إِنَّهُ لَقُرْآنٌ كَرِيمٌ


56:77 (Y. Ali) That this is indeed a qur'an Most Honourable,


With such an adjuration and call for revering other creatures and aspects of His creation, Allah urges man to jettison bashfulness towards them because such an attitude does not yield progress or civilization. Removing the beauty of these creatures and failing to draw the benefit from them causes man to neither gain in morals nor lead him to progress or civilization.


Controlling Noise Pollution:


Noise leads to environmental, psychological and physical harms. There is evidence that inhabitants of large cities suffer from fatigue and psychosomatic disorders due to constant exposure to noise. Although noise has been considered harmful or at least unpleasant, noise pollution has been regarded as the worst negative effect of the industrial era, and a characteristic of industrially developed societies. Yet, little attention has been given to it, as pollutants of the air or the water have tended to take precedence.


This is due to the following factors: noise is caused by a variety of sources everywhere. It is not easily targeted; the effect of noise disappears as it stops, without leaving a lasting trace on the environment, although continuous exposure to noise leads to certain disorders, as explained below; noise is a domestic or local environmental pollutant. Unlike water and air, its effects do not spread from one country to another.


What is the definition of noise?


According the Encyclopedia Americana, it is the pressure that harms man and other animals. Sir. A. Wilson Committee of Noise Affairs defines it as the sound that is undesirable to the receiver. A recent definition of noise is that it is a form of environmental pollution that is not less dangerous than the man-made toxins.


Noise is measured by “phon” and “decibel” (dB) - the former being the unit of sound pitch, the latter being the unit of its pressure or impact. At 1000 Hertz, phon = 100dB, at 3500 Hertz: 100 phon=89 dB, and at 50 Hertz: 100 phon= 110db. The decibel is the minimum of the difference between two sounds detectable by the human ear. At zero, the sound is very low. It rises gradually until 130 dB at which degree it becomes painful, Scientists have determined the noise values of some sounds in nature and measured them in dB:


- Natural breathing -10dB;


- Rush of tree leaves in breeze-50 dB;


- Traffic in a crowded street - 70 dB;


- A large water fall- 90 dB;


- A nearby machinegun - 130 dB


- Aircraft taking off-140dB;


- A rocket in lift-off - 175 dB.


Sounds are divided into the following categories: very quiet, quiet, audible, medium, high, and noisy. The last category is painful at 130 dB. There are several sources producing this noise:


-Some natural sources like thunder, storms, clashing waves, dogs barking, wind, waterfalls, avalanches, fires, etc.


-Man-made noise coming from agricultural and industrial equipment, transportation etc, and even household tools, machines and instruments.


In major cities one kind of noise is known as the “ambient or background noise”, which means everything one may hear at home, in the street and at work, created by planes - particularly jets - traffic, street vendors, children playing, radios and other audio sets, washing machines, factory machinery, workshops, live bands, etc.


The dangerous effects of noise


Noise has seriously bad effects on the human ear. But does it have physical, psychological or social effects?


1) The auditory damage:


The level of noise in major cities and urban centers has become so serious that it will be a danger to public health if it continues at the present rate. Although noise has existed around man for millions of years, its medical dangers have only been recognized since 1930, when homes were used in different kinds of vehicles running inside and between cities. One of the earliest studies on the biological effects of noise was that sponsored by US Naval research office under the supervision of the University of Chicago, and published in early December in 1953. It indicated that US marines who worked in noisy conditions suffered from excessive fatigue, occasional nausea, and loss of libido.


Reports filed by research committees in the following decades indicated that more than 20 million people were suffering from noise-induced hearing loss in the US alone, as noise was the most prominent of the environmental pollutants. A study concluded in 1968 by the Federal Council of Science and Technology (specific committee for the environment) warned that about 4.5 million workers might apply for compensation for loss of hearing.


Excessive noise damages thousands of cells in the ear leading to an immediate loss of hearing, which happens in explosions and wars. Constant exposure to noise may lead to a gradual damage of the cells and a gradual loss of hearing. Deafness may even result from a bullet fired or an explosion. In the former case, deafness results from auditory waves, whereas in the second it results from pressure waves. The pathological disorders in that case involve the outer ear, as the drum congests and may be pierced due to mechanical changes. It also involves the middle ear, as the parts may be torn and loose, then bleed and an aqueous fluid can subsequently appear in it.


Deafness means a weakening in the hearing. It may be temporary, partial or complete. The human ear can endure sounds safely up to 60 dB, but may be injured by more intensive sounds that affect it constantly or temporarily. Deafness happens at the following stages:


Weakness in hearing for a short period that may disappear after some minutes or hours (with occasional loud noises in factories, workshops or crowded places).


Constant weakness, due to which one fails to hear a quiet talking (usually resulting from continuous daily exposure to high noise).


Complete permanent deafness (resulting from a continuous daily exposure to very high noise like explosions and bombs).


Records on workers in Sweden indicate that many are exposed to loud machinery noise daily. About 5000 people suffered hearing loss in 1973 and the figure rose to 16,000 in 1977. An official report of the Environment Affairs Council in US issued in 1970 indicated that about 16 million industrial workers faced the risk of losing their jobs due to the weakness in their hearing abilities.


2) Non-Auditory Damage:


The Fetus: The fetus floats on fluids that protect it from jerking movements, but barely from noise. It can hear internal sounds (the mother’s heart beat, the movement of the intestines, and the air in her lungs) as well as external sounds (the mother’s voice and any surrounding sounds or voices). Studies indicate that the fetus experiences muscular spasms if the mother is exposed to excessive noise. It develops a response similar to the post-delivery - “Motor reflex action”. The heartbeat of the fetus, after its sixth month, accelerates if the mother is exposed to extreme noise. Research conducted on animal fetuses, when human cases are difficult to study, reveal bone deformities in the fetuses whose mothers were exposed to noise that led to a hormone imbalance.


The Nervous System, the Circulatory System and the Endocrine Glands:


Extreme noise affects the nervous system, and creates electric pulses that travel through the nerve fibers to the brain cortex, the highest functional region in the brain. The cells of the cortex are stimulated to identify incoming noise. Sub-cortex regions are also affected, particularly the reticular formation (a lump of cells at the base of the brain) which is directly related to the higher layers of the brain up to the meninges, as well as the spinal cord. Consequently, the autonomic nervous system, particularly the sympathetic system is stimulated. The latter controls the circulatory system (the heart and the blood vessels), the function of the endocrine glands and the digestive system - particularly the stomach. Disorders of varied intensity occur according to the intensity and duration of the noise, and are reflected in several physical disorders.


Medical studies also indicate that noise leads to higher rates of cholesterol and tri-glyceride in the blood, which blocks the blood vessels and leads to heart attacks and heart failure. Excessive production of the corticosteroid hormones is related to heart attacks, and is caused by the effect of noise on the adrenal gland.


3) Psychological and Social Damage:


Man - and animals - behaves properly when in a stable, normal mental state, according to the observations of psycho-sociologist Charles Kort and some of his colleagues. The study showed 2567 cases of people who live in noisy areas and heavy traffic in Holland. Psychological studies on industrial workers indicate that those who are subject to high-density noise suffer from irritability, dizziness, headaches, moodiness and anxiety.


Children are naturally more affected by noise than adults. The mental capacities of school pupils are influenced by the surrounding noise, for example near airports where they feel distracted and frustrated. Children under 7 are the most sensitive to noise, as they become annoyed and often cry if they hear a sudden loud sound.


Soft music calms the nerves, whereas the loud music and jerky movements performed by young people in nightclubs leads to severe tension due to the effect of amplifiers, not to mention the auditory harms indicated earlier.


Calmness relaxes the nerves, noise irritates them: Concentration and deep contemplation need a calm atmosphere to allow the person to be creative. The noise from a wedding down the street to me has compelled me to stop at this point until the street is calm once again.


Generally, life in a big city like Cairo is full of noise. An intellectual can hardly be creative in such an atmosphere. Like all major cities, the roaring of machines and the clinging of steel conceal the humming of bees and the twittering of birds. Chimneys and discharged toxic smokes replace the gardens and parks that gave sweet smells. Noise also disturbs those sleeping, leading to muscular contractions, so that one wakes up feeling tired rather than fresh.


Now, in the Glorious Quran, are the verses that call to avoid noise, such as the following:


Al-Isra (The Journey by Night) (17:110)


وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً


17:110 (Y. Ali) Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between.


Al-Hujurat (The Dwellings) (49:2)


يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ


49:2 (Y. Ali) O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.

Al-Hujurat (The Dwellings) (49:3)


إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ


49:3 (Y. Ali) Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety, for them is Forgiveness and a great Reward.


Luqman (Luqman) (31:19)


وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ


31:19 (Y. Ali) "And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass."


The Quran and the Sunnah enjoin quietude and self-control as well as caring for the feelings of others, and avoiding anything that can hurt them: even a loud voice. The first verse orders Muslims not to voice their prayer too loud, nor in an inaudible voice. They should seek a middle course in the “jahriyah” (in Arabic, articulated so as to be heard) in prayer and not the “sirriyah” (in Arabic; sub-vocalized). In the second verse, the Muslims are asked to lower their voices in the presence of Prophet Muhammad (peace be upon him). The injunction is both particular and general. Noise must generally be avoided particularly in solemn gatherings. The last verse carries Luqman’s exhortations to his son, and approves of them. The exhortations of previous prophets and apostles that are mentioned in the Quran are meant to be a source of advice to Muslims. In Luqman’s exhortation, the son is advised to lower his voice, and avoid speaking unnecessarily loud. To instill this message, he uses the metaphor of the braying ass, which implies that any pollutant of the environment or anything that is conducive to public discomfort is just as unpleasant and hateful.


At the time of Prophet (peace be upon him) his Companions were considering how to call for the five daily prayers at their appointed time. Suggestions included blowing a horn, drumming or ringing of bells, but all were turned down by Prophet Muhammad (peace be upon him). Allah revealed to one of the Companions a procedure in calling the prayer. He proposed it to Prophet who approved of it. But the Prophet chose Bilal to do so.


In conclusion, it should be noted that the noise pervading some so-called Islamic countries has nothing to do with Islam. Unless the teachings, principles and the code of behavior approved by Islam are adhered to, one can not pretend to be a real Muslim.


Pollution in the Natural Environment and Ethical Environment


Pollution is any quantitative or qualitative change in the animate of inanimate components that cannot be accommodated by the ecological systems without disturbing their balance. Before the industrial revolution there were no problems with pollution as the natural cycles of ecological systems could easily accommodate and recycle the waste of the different human activities.


Pollution as a quantitative change only rises as the rates increase of some natural components in the environment, such as the rise in carbon dioxide due to massive forest fires. Quantitative change may also occur as a result of a slight addition to a certain material in a sensitive area, such as oil spillages from tankers due to accidents or defects. It also occurs as a result of introducing lethal or toxic materials, even in their normal concentrations, such a mercury, carbon oxides and radioactive material.


Qualitative pollution results from the addition of synthetic or industrial compounds foreign to the natural ecological systems, which accumulate in water, air, food, or soil. Foremost among these are insecticides and herbicides. Pesticides containing chlorine, like DDT, have proven to be the most dangerous compound.


Pollution is one form of corruption (“fasal” in Arabic) mentioned in the Glorious Quran eight times. Counting the derivations of the word “fasal” mentioned elsewhere in the Quran raises the number to 49. “Fasal” involves physical corruption like disrupting the environmental phenomena and the contents of the universe (water, soil, food) by foolish human interference in the natural balance created by Allah the Almighty, Who did so wisely, perfectly and infallibly to fit the life of all creatures.


Water pollution in general means polluting water streams, wells, rivers, seas, rain and underground water in such a way that makes it unfit for man, animals, plants, or the sea and ocean creatures. Air pollution involves the discharge of gases, smoke and fumes (the solid, liquid and gaseous forms of matter) into the air surrounding living creatures, and the change of its natural composition. This leads ultimately to the unsuitability of the habitat, contrary to what Allah willed for His creatures. Physiological, economic and biological damages are, in fact, devastating to man, animals, plants and other creatures.


It is highly portentous that pollution reached places hitherto unthinkable. The rate of lead in snow in Greenland was found to be higher than the rate some decades ago. This is a peculiar phenomenon as the island is almost deserted. It has no cars or factories. Finally, it was concluded that this high rate was attributed to the winds, which carried the vapor, smoke and gases from European factories to such remote territories.


Soil pollution is a form of corruption of the natural properties and compositions created by Allah to serve vegetation and the preservation of pure rainwater. Air pollutants can affect the water and soil also, since air, water and soil are systems that are closely interrelated.


Any form of reverting the straight-forwardness enjoined in the saying of Muhammad: “Say believe in Allah, then be straight forward,” pollutes life in this world. The necessities of life are to be obtained honestly. Theft, bribery, embezzlement, and such things pollute what one does for a living. Islam defines the relationship between people and the society, and between them and the vast universe on the bases of love, amity, peace, cooperation, fraternity, and the rejection of grievances, envy, hatred and hard feelings. All forms of hatred, envy, spoiling the relationships between people, terrorizing the peaceful, usurping land and property, looting and plundering, or involving the world in destructive wars was are pollution of the security and stability of life. Marriage is the proper form of satisfying the sexual activity. Adultery, fornication or homosexuality and such things are a pollution of the souls and the purity of genealogies.


The moral environment is the mental state of an individual, a group, or a country, within which the international acts of the individuals occur. It may be so wide as to include several countries or continents if their populations belong to one moral code and live according to a comprehensive moral ground.


This environment may be good or evil. A good moral environmental encompasses the individuals of a society who live by certain morals like tolerance, patience, endurance, generosity, chivalry, courage, justice, charity, humility, pride and high energy and others. An evil moral environment is one pervaded by low morals like treachery, lying, cheating, trickery, panic, roughness, permissiveness, spouse insolence, indecency, slander, hypocrisy, arrogance, despair, etc.


Islam commends kindness and calls for spreading virtues among people. It lays down, the foundations for a healthy moral environment. The Messenger of Allah, Muhammad Ibn Abdullah (peace be upon him) is the epitome of this code. The Quran describes him in may ways.


The Prophet was enjoined to observe good manners and behaviour. The order applies to all Muslims:


Fussilat (Explained in Detail) (41:34)


وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ


41:34 (Y. Ali) Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!


The Messenger of Allah says that he has been sent to perfect the virtuous morals. This means that the previous heavenly messenger came to call for the worship of Allah alone and then for the virtues. Muhammad (peace be upon him) came to complete the framework of virtues.

The Quran and Modern Science

Posted by [email protected] on October 22, 2011 at 12:20 AM Comments comments (0)


The Quran and Modern Science


The history of the infinitely large universe, and its history are questions which may be difficult to answer some decades ago, but modern astronomers and astrophysicists are able to tell about the accurate formation of the universe.


The well establish concept is that the whole universe was initially a single mass which subsequently split up into different fragments resulting in the formation of the galaxies which then gave birth to the stars, planets, sun, moon, earth etc.


1. Formation of the Universe


All this is discovered by the scientist in a very recent time, but amazingly all this concept of the formation of the universe is given in the Quran in 7th century.


Al-Anbiya (The Prophets) (21:30)


أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ


Translations: “Do not the unbelievers see that the heavens and the earth were one piece. Then, we parted them” Verse 30, Surah Al-Ambiya (21)


The verse gives a brief version of the formation of the universe, it is stated here evidently that the earth and the heavens were a single piece earlier. The universe is formed by the separation of one single mass. This is the fact exposed by the modern astronomy, and cosmology today. But the same information had been provided by the Quran in 7th century. An ordinary person of that time can not provide such accurate and precise information without the aid of spaceship or telescopes! This means that book (Quran) is not written by a man, but is book from Allah.


2. Status of Universe at its time of formation


It is a firmly established concept that the universe was in gaseous state at an early stage of its formation. This fact is foretold by the Quran 1400 years ago.


Fussilat (Explained in Detail) (41:11)


ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ


Translations: “Then he rose over towards that heaven when it was smoke (Dukhan), and said to it and to the earth: 'come both of you willingly or unwillingly' they both said: 'we come willingly'". Verse 11, Surah Ha-Mim (41)


The Arabic world (Dukhan) is translated as smoke which is the gaseous state. The Quran describes very clearly that the universe was smoke before its creation, and it is now certified by the modern astronomy. Astronomers have pictures of galaxies being formed out of smoke which is the origin of the universe. It was stated almost fourteen hundred years ago in the Quran. The question persists, how can a 7th century book contain such profound scientific facts about the physical universe which were far beyond the imagination of the people of the Arab?


Who told Muhammad صلى الله عليه وسلم that the universe was smoke before its creation? Whatever it could be assumed, but it is very clear that this information must have come from a supernatural source.


3. Nature of the Moon and the Sun


We are aware of the fact that the Sun generates light itself while the moon only reflects the Sun's light. The nature of the Sun and the Moon is stated by the Quran as:


Yunus (Jonah) (10:5)


هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاء وَالْقَمَرَ نُورًا


Translations: “God is the one who has made the sun a shining glory and the moon a light (of beauty)”. Verse 5, Surah Yunus (10)


Al-Furqan (The Criterion) (25:61)


تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاء بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا


Translations: “Blessed is He who made constellations in the skies, and placed there in a lamp and a moon giving light”. Verse 61, Surah Al-Furqan (25)


Nuh (Noah) (71:15)


أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا


Nuh (Noah) (71:16)


وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا



Translations: 71:15 “See you not how Allah has created the seven heavens one above another? And made the moon a light in their midst, and made the sun as a (Glorious) Lamp?” Verse 15, 16, Surah Nuh (71)


Throughout the Quran, the term used for the Sun is never used for the moon. The Quran points out very clearly the moonlight and the sunlight. It has been mentioned identically all the time, and never mixed up with each other. It is science which discovered the difference between the sun and moon. But it was Muhammad (SAW) who told about these natures of two heavenly bodies, question arises here who told the Prophet 1400 years ago? Did he accidentally select the appropriate terms for the sun and the moon? Why did he not refer to the sun as light and to moon as lamp or shining glory, if He was just guessing? It means that all these facts were discovered by some supernatural in the book (Quran).


4. Orbital Motion and the rotation of the Sun and the Moon

Orbital Movement is the movement of a body in the curved path around a centre.


Rotating Motion can be defined as, 'the spinning or turning of a body on its own axis.


It has been confirmed by the modern Astronomy that the sun and the moon not only travel in their orbits but also rotate about their own axis. According to the astronomical facts the sun takes about 250 million years to complete one revolution around the centre of galaxy and it takes approximately 25 days to rotate around its own axis. Whereas the moon takes the same time i.e., 29.5 days to complete its rotating motion on its own axis, as it revolves around the earth. This was learned 1400 years ago in the Quran as:


Al-Anbiya (The Prophets) (21:33)


وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ


Translations: “God is the one who created the night, the day, the sun and the moon each one is travelling in an orbit with its own motion”. Verse 33, Surah Al-Ambiya (21)


It would be ridiculous to suggest that Muhammad صلى الله عليه وسلم had a powerful telescope however the right option might be that, if Muhammad صلى الله عليه وسلم had simply informed the orbital movement of the sun and the Moon but also made a reference to their own motion in space which definitely leads to conclude that it was beyond possibility for a 7th century person to give such a detailed description of the motions of the sun and the moon.


5. Solar Apex


Ya-Sin (Ya-Sin) (36:38)


وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ


Translations: “The sun runs its course to a fixed place. This is the decree of the Almighty, the full of knowledge”. Verse 38, Surah Yasin (36)


The above verse describes that the sun is travelling towards a fixed place which has been confirmed by modern astronomical research.


Modern astronomy discovered that the sun along with the solar system is evolving in space towards a point situated in the constellation of Hercules whose exact location is firmly recognized and which has also been given a name “The solar apex”. This is another scientific fact described by the Quran over 1400 years ago.


6. Death of the Sun


At-Takwir (The Folding Up) (81:1)

إِذَا الشَّمْسُ كُوِّرَتْ


Translation: “When the sun is overthrown”. Verse 1, Surah At-Takwir (81)


There can be no distrust that this verse refers to the end of the sun. If we compare this statement with the views of modern science we came to know that science also predicts an end to the sun.


This is the death of the sun which is mentioned in above quoted Quranic verse.


7. The Red Rose Nebula


Ar-Rahman (The Most Beneficent) (55:37)


فَإِذَا انشَقَّتِ السَّمَاء فَكَانَتْ وَرْدَةً كَالدِّهَانِ


Translation: “When the sky is torn apart, so it is (like) a red rose, like ointment”. Verse 37, Surah Al-Rahman (55)


The Arabic word used in this verse is ‘Wardatan’ its meaning are red rose. To understand this verse, a picture is given below which is taken from NASA website:


It is a blowing up star 3000 light years away. It is also mentioned in NASA site that this picture represents a dying star which inevitably is the awaiting faith of our own solar system. We can observe that this picture is remarkably resembles with the Red Rose which is told by the Glorious Quran fourteen hundred years ago. Think! We discovered all this by using powerful telescopes, which the Quran has foretold in 7th century. If some one consider that Hazrat Muhammad صلى الله عليه وسلم just made the guess then why did he not suggest that when sky is torn apart, it is likely sun flower or any flower else? But why only the Rose?


8. Sequence of Day and Night


Az-Zumar (The Groups) (39:5)


خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ


Translation: “He coils the night upon the day and He coils the day upon the night”. Verse 5, Surah Al-Zumar (39)


There are many verse of this subject in the Quran but we are taking one of them. In this verse the word coil deserves full attention which is the translation of the Arabic verb “Kawwara” This verb is used here to describe the action of coiling a turban around the head.


Sequence of the day and night, we come to know today that the earth rotates on its axis and go around completely in twenty four hours, During its rotation half of its surface facing the sun, and the remaining half is in darkness. As the sun generates light permanently so the half part of the earth facing sun has day and the other half has night.


This continuous coiling of the day and night has been mentioned in the holy Quran 1400 years before.


9. Earth Shape


Modern science discovered recently that the earth resembles an ellipsoid and is not a perfect sphere. The Quran has told this fact in the 7th century as:


An-Naziat (Those Who Pull Out) (79:30)


وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا


Translation: “And the earth moreover, Hath he made egg shaped”. Verse 30, Surah Al-Naziat (79)


In the verse an Arabic word “Dahaha” is used which has translation of ‘Egg Shaped’ thus this verse precisely indicates that the shape of the earth resembles an egg i.e. e, ellipsoid which is now proved by the modern science. It is beyond possibility that Muhammad (SAW) being a common person could mention the shape of the earth correctly over fourteen centuries before.


10. Expansion of the Universe


Astronomers once thought that the universe was static and unmoving. But in 1925 an American astronomer Edwin P. Hubble made a surprising discovery that the universe is not static and unmoving in fact it is expanding. He provided observational evidence for the expansion of the universe. Albert Einstein was the one who provided the theory of the universe’s unmoving. When Hubble proved that universe is not static, Einstein declared his static model as “One of the greatest mistake of my career”.


This startling discovery of the recent time was confirmed by the Quran more than 1400 years ago.


Az-Zariyat (The Winds that Scatter) (51:47)


وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ


Translation: “The Heaven, we have built it with power. Verily we are expanding it”. Verse 47, Surah Al-Zariyat (51)


Isn’t it a great wonder of the Quran? And is not this science that proves the truth of Quran? Answer is ‘yes’.


11. Statistics in the Holy Quran


A renowned scholar Dr. Tariq Al-Suwaidan has conducted the statistical study of the Holy Quran. The glimpse of the study is provided here. Value of this miracle study would be understood, if we recall in our memory that the existence of statistics as subject was unlike today.


Part of information appearing here is derived from ‘SCIENCE: the Proof of Islam’s Truth’ by Safoora Babar.


Posted by [email protected] on October 20, 2011 at 4:45 AM Comments comments (0)

Facts of Oceanology and the Glorious Qur'aan





Let us consider the following Qur'anic verses:


Ar-Rahman (The Most Beneficent) (55:19)


مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ


Ar-Rahman (The Most Beneficent) (55:20)


بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ


"HE has let free The two bodies Of flowing water, Meeting together: Between them is a Barrier Which they do not transgress." [AL-QUR'AN 55:19-55:20]

In the Arabic text the word 'barzakh' means a barrier or a partition. The Arabic word 'maraja' literally means 'they both meet and mix with each other.' Early commentators of the QUR'AN were unable to explain the two opposite meanings for the two bodies of water, i.e. they meet and mix, and at the same time, there is a barrier between them. Modern Science has discovered that in places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity and density. {Principles of Oceanography, Davis, pp. 92-93.}


Oceanologists are now in a better position to explain this verse. There is a slanted unseen water barrier between the seas through which water from one sea passes to the other. But when the water from one sea enters the other sea, it loses its distinctive characteristic and becomes homogenized with the other water. In a way this barrier serves as a transitional homogenizing area for the two waters. This scientific phenonmenon mentioned in the QUR'AN was also confirmed by Dr. William Hay who is a well-known marine scientist and Professor og Geological Sciences at the University of Colorado, U.S.A.


The QUR'AN mentions this phenomenon also in the following verse:


An-Naml (The Ants) (27:61)


وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا


"And made a separating bar Between the two bodies Of flowing water?" [AL-QUR'AN 27:61]


This phenomenon occurs in several places, including the divider between the Mediteranean and the Atlantic Ocean at Gibralter. But when the QUR'AN speaks about the divider between fresh and salt water, it mentions the exisence of ' a forbidding partition' with the barrier.


Al-Furqan (The Criterion) (25:53)


وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا



"It is HE WHO has Let free the two bodies Of flowing water: One palatable and sweet, And the other salty and bitter; Yet has HE Made a barrier between them, And a partition that is forbidden To be passed. [AL-QUR'AN 25:53]


Modern Science has discovered that in estuaries, where fresh(sweet) and salt water meet, the situation is somewhat different from that found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuarie is a "pycnocline zone with a marked density discontinuity separating the two layers." {Oceanography, Gross, p.242. Also see Introductory Oceanography, Thurman, pp. 300-301 ; Oceanography, Gross, p. 244 and Introductory Oceanography, Thurman, pp.300-301} This phenomenon occurs in several places, including Egypt, where the river Nile flows into the Medierranean Sea.




Prof. Durga Rao, is an expert in the field of Marine Geology and a former professor at King Abdul Aziz University in Jeddah, was asked to comment on the following verse:


Al-Nour (The Light) (24:40)


أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ يَغْشَاهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِن نُّورٍ



"Or (the Unbelievers' state) Is like the depths of darkness In a vast deep ocean, Overwhelmed with billow Topped by billow, Topped by (dark) clouds: Depths of darkness, one Above another: if a man Stretches out his hand, He can hardly see it! For any to whom ALLAH Giveth not light, There is no light!" [AL-QUR'AN 24:40]


Prof. Rao said that scientists have only now been able to confirm, with the help of modern equipment that there is darkness in the depths of the ocean. Humans are unable to dive unaided underwater for more than 20 to 30 metres, and cannot survive in the deep oceanic regions at a depth of more than 200 metres. This verse does not refer to all seas because not every sea can be described as having accumulated darkness layered one over another. It refers especially to a deep sea or deep ocean, as the QUR'AN says, 'darkness in a vast deep ocean.' This layered darkness in a deep ocean is the result of two causes:


1. A light ray is composed of seven colours. These seven colours are Violet, Indigo, Blue, Green, Yellow, Orange and Red (VIBGYOR). The light ray undergoes refraction when it hits water. The upper 10 to 15 metres of water absorb the red colour. Therefore if a diver is 25 metres under water and gets wounded, he would not be able to see the red colour of his blood, because the red colour does not reach this depth. Similarly orange rays are absorbed at 30 to 50 metres, yellow at 50 to 100 metres, green at 100 to 200 metres, and finally, blue beyond 200 metres and violet and indigo above 200 metres. Due to successive disapperance of colour, one layer after another, the ocean progressively becomes darker, i.e. darkness takes place in layers of light. Below a depth of 1000 metres there is complete darkness.{Oceans, Elder and Pernetta, p.27}


2.The sun's rays are absorbed by clouds which in turn scatter light rays thus causing a layer of darkness under the clouds. This is the first layer of darkness. When light rays reach the surface of the ocean they are reflected by the wave surface giving it a shiny appearance. Therefore it is the waves which reflect light and cause darkness.The unreflected light penetrates into the depths of the ocean. Therefore the ocean has two parts. The surface characterized by light and warmth and the depth characterized by darkness. The surface is further separated from the deep part of the ocean by waves. The internal waves cover the deep waters of seas and oceans because the deep waters have a higher density than the waters above them. The darkness begins below the internal waves. Even the fish in the depths of the ocean cannot see; their only source of light is from their own bodies. The QUR'AN rightly mentions:


"Darkness in a vast deep ocean overwhelmed with waves topped by waves."


In other words, above these waves there are more types of waves, i.e. those found on the surface of the ocean.

The Qur'anic verse continues,


"topped by (dark) clouds; depths of darkness, one above another."


These clouds as explained are barriers one over the other that further cause darkness by absorption of colours at different levels. Prof. Durga Rao concluded by saying, "1400 years ago a normal human being could not explain this phenomenon in so much detail. Thus the information must have come from a supernatural source."

The Modernists in Light of Evolution

Posted by [email protected] on October 20, 2011 at 12:50 AM Comments comments (0)


Qur'aan on the Theory of Evolution: Part 2 of 2


The Modernists in Light of Evolution


Shaqur Rehman edited by Abu Rumaysah


It is truly unfortunate to see some Muslims promote the theory of evolution by relying on equivocal, mutashabih, verses of the Qur’an, some of which are clear metonym or kinaya, and leaving the unequivocal, muhkam verses. This is precisely what Allah warns us against...

One of the difficulties that face the Muslim nation today is the pressure to conform to dominant discourse and popular culture. The battle for hearts and minds is constant – it is waged through 24 hour media (otherwise known as the 24 hour propaganda machine), through the educational establishments that teach our children truth mixed with falsehood, and by the hypocrites in our own ranks: people who appear to be from us, yet their hearts incline towards evil, slowly drip feeding their pernicious falsehood to fit their agenda of reforming and modernising Islam. Their desire is to make Islam more palatable to the philosophy of liberal secularism because they themselves have an affiliation to it. The modernists suffer a crisis of sophistication that infests their hearts with doubts leading to a chronic inferiority complex. Their longing to be accepted by those whose approval they crave and their want for an epitaph of ‘Islamic reformer’ and ‘thinker’ leads them to stoop ever lower, perhaps even selling their hereafter for a miserable price.

Taught in classrooms throughout the western world is Darwin’s theory of evolution. It is taught as fact that human beings evolved from other species and is often used erroneously by atheists as a basis for their disbelief in God. Evolution theory has undergone significant amendments since Darwin posited his theory. Those amendments which gave rise to what we can now term ‘neo-darwinism’ can best be described as a ‘science of the gaps’. In other words there are certain things you observe, you cannot really explain them scientifically and you do not want to resort to explaining them spiritually because you have a basic philosophical pre-supposition that nothing exists except matter. So rather than leave any gaps through which you fear a divine being may slip through you fill the cracks with hypothesis and certify it as scientific knowledge so that it becomes a theory of everything. To put it simply, the conclusion is arrived at because of the assumption. Anti-religious philosophy gave birth to science instead of science giving rise to its atheistic connotations.

The theory that man evolved is in clear contradistinction to the account given in the Qur’an and Sunnah of the creation of man. From time to time the modernists unambiguously expose their chameleon reality by imposing their distorted unislamic beliefs upon the wider Muslim body who they believe to be mere credulous laypeople. Recently an attempt was made to reconcile the texts of the Qur’an and Sunnah with the theory of evolution of man using lurid and patently absurd interpretation. However, the scriptural evidences are so copious in number and so clear cut that these are considered issues of Muslim belief wherein attempts to make ta’wil (allegorical inference) are considered disbelief of the revelation and thus disbelief in Islam.

The Qur’an clearly states that Adam was created by Allah, by His own hands,



“He said, “Your Lord said to the angels, ‘I am going to create a human being out of clay.’” (38:71)



‘Iblis, what prevented you prostrating to what I created with My own two hands?” (38:75)



Abdullah ibn Umar said, “Allah created four things with His hand: the Throne, the Pen, the Garden of Eden and Adam. To the rest of His creation He said, ‘Be!’ and it was.” (Lalika’i #729-730, authenticated by al-Albani in Mukhtasar al-Uluw)


This narration clearly shows that the Companions believed that these four things, Adam included, were created in a way different to other animals and creatures. The authentic hadith furnish further detail that leave no doubt whatsoever that this was an actual act performed by Allah, for example the Messenger of Allah (SAW) said that on the Last Day, mankind would go from Prophet to Prophet requesting intercession, they would go to Adam and say, “You are the father of mankind, Allah created you with His hand, had the angels prostrate to you, and taught you the names of all things.” (Bukhari and Muslim, a mutawatir hadith) “Allah created Adam from a handful of earth which He took from the whole earth. Hence the sons of Adam come like the earth, some are white, red, black and in between. Some are vile and some are pure. Some are easy and some are difficult with others in between.” (Ahmad, Tirmidhi who said it was hasan sahih, Abu Dawud, and authenticated by al-Albani)

Allah has explained the stages involved in Adam’s creation. Imam Ahmad states in his book, The refutation of the Heretics and the Jahmites, vol. 1 pp. 9-10: ‘As for His saying, the Mighty and Majestic,


“He created you from dust” (35:11)


then He said: “From sticky clay” (37:11),


then “extract of clay” (23:12),


then “altered black smooth mud” (15:26)


and then “sounding clay” (55:14).


They complained about the Quran and said that it was confusing; part of it contradicting other parts. We say these verses describe the beginning of Adam’s creation: He created him in the first instance from dust, then red, black and white mud; good mud and salty and swampy mud. His progeny are like this as well: good and bad, black, red and white. Then that mud dried and became clay and that is His saying: “from clay”. When the clay stuck together, it became sticky clay. Then He said: “extract of clay,” which is said when it is squeezed and it slips through the fingers. Then it began to decompose and became moulded black smooth mud, so he was created from black mud. When he dried as dry clay like pottery, He says he had a ringing like the ringing of clattering clay that has a noise like the noise of dry clay.’

It is very important to note the great detail that has been mentioned here concerning the creation of Adam. Also of note is that Imam Ahmad mentions all of this in a book of theology where he is responding to the heretical views of the open hypocrites (zanadiqah) and the Jahmites.

The angels were commanded to prostrate to Adam when Allah created him,


“(Call to mind) when your Lord said to the angels, ‘I am creating a human being out of dried clay formed from fetid black mud. When I have formed him and breathed My spirit into him, fall down in prostration in front of him!’” (15:28-29)



“And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblîs (Satan), he refused and was proud and was one of the disbelievers. And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zâlimûn (wrong-doers)." Then the Shaitân (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time." Then Adam received from his Lord Words . And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve” 2: 34-38.



How does this square with the theory of evolution? Adam was in the heavens when Allah asked the Angels to prostrate to Him. So if we were to believe Allah created Adam upon the Earth via the process of evolution how did this event occur? I guess we would have to further speculate and conjecture that Allah took him up to the heavens after having been on the Earth! We also know that Adam and Eve were placed in the Garden of Eden. The Qur’an mentions that eating from the forbidden tree resulted in them being sent down to the Earth, which of course we must remember was a punishment for eating from the tree. If being upon the Earth was a punishment why was Adam initially created upon it when no crime had been committed? What these simple questions demonstrate is that when one follows a path of conjecture they will end up creating seeming contradictions in the revelation “If it were from other than Allah you would find much discrepancy therein” <4: 82>.


All manner of twisting the Quranic verses and denial of many prophetic traditions would be required to conform to the original assumption that evolution theory is true.

Anas reports that the Prophet (saw) said: “When Allah shaped Adam in Paradise He left him for however long He wished to leave him, so Iblis began going around him and looking to see what he was. When he found him to be hollow he realised that he was a creature that could not exercise self restraint.” (Muslim). From this hadith it is clearly evident that Adam was an empty form before life was given to him and was left in that state for a period of time. These points clearly contradict the theory of man’s evolution in themselves and clearly lays the creation of Adam in the hands of Allah alone in a completely direct manner. There is a clear denial of Adam being the descendent of any other being or species in the unequivocal establishment of Allah shaping Adam Himself.

Abu Hurairah reports that the Prophet (saw) said: “Allah created Adam upon His form, his height being sixty cubits …” . Ibn Hajr commenting on this hadith reminds us and makes it very clear that the Muslims believe that Adam did not go through the normal stages of human life as his children do: birth, infancy, youth and then adulthood as evolution suggests. He states: ‘rather Allah created him a complete and well proportioned man from the moment the soul was blown in to him …’ (Fath al-Bari 6/366). Again, this hadith clearly contradicts the theory of evolution which requires the stages of life from birth to death to be applied throughout the differing species and their descendants.

Allah says,


“The likeness of Isa in Allah’s sight is the same as Adam. He created him from earth and then He said to him, ‘Be!’ and he was.” (3:59)


This verse was revealed to repudiate the Christian argument that Jesus having no earthly father was a proof that he was divine. The verse states that Adam had no parents whatsoever, being created instead from earth, yet this did not make him divine; the comparison then was between the absence of a father in the case of Jesus and the absence of any parents at all for Adam.


Ibn al-Qayyim states that this is an example of analogy by effective cause (i.e. no father in both cases). He says regarding this verse, ‘So how can a person deny the existence of Isa without a father when he affirms the existence of Adam without father or mother and the existence of Hawwa without a mother…’ (I’lam al-Muwaqqi’in 1/150). He also says, ‘As Adam was created without intercourse and the coming together of the two genders so was the body of Isa a creation without intercourse and the coming together of the two genders.’ (Daqa’iq al-Tafsir 1/319). Ibn Taymiyah says: ‘So He (Allah) created Adam without a male or female, He created his wife Hawwa from a man without a woman as He has said:


“and created from it its mate” (4:1)


and created the Messiah (Isa) from a woman without a man and created the rest of the creation from male and female …’ (al-Jawab al-Sahih 4/54).


In fact, the reputable scholars of tafsir all mention the fact that Adam was created without father and mother or a seed when explaining this verse. (cf. Tabari, Qurtubi, Baghawi, Baydawi, Ibn Abi Hatim, Razi, ibn Kathir etc)

There are mutawatir texts that show that Adam and Hawwa lived as man and wife and that mankind came from these two. Allah says,



“O mankind! Be mindful of your Lord who created you from a single soul and created its mate from it and then disseminated many men and women from the two of them.” (4:1),



“It is He who created you from a single soul and made from him his spouse so that he might find repose in her.” (7:189) “Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other.” (49:13)


If mankind had a different origin to mention these statements would not be considered true but rather a distortion of the truth and Allah is exalted above such attribution and is the best in articulating what He intends.

Allah says,


“We have honoured the sons of Adam,” (17:70),


yet elsewhere Allah mentions a group of people who were cursed by being turned into apes and pigs (cf. 5:60, 7:166).


Being turned into these creatures caused them to be degraded and humiliated. If evolution asks us to believe that Adams ancestors were apes we then have a clear contradiction. To affirm one’s lineage and origin is obligatory in the Shariah so there can be no shame in it, so where is the dishonour in being turned into an ape if it was our origin? Rather, the punishment was for their disobedience to Allah’s commands due to their chasing their desires and lusts over what they had been commanded with. The commands were part of the revelation which is an honour given to man and not given to animals, so when man turned away from it; following and chasing after his desires and thus behaving like an animal, Allah punished him accordingly by turning those people mentioned in the Quran into apes and pigs. (cf. Sayyid Qutb, In the Shade of the Quran)

Allah and His Messenger (SAW) spoke in great detail about the creation of Adam leaving no confusion or obscurity in the matter. The Muslims all clearly and unanimously understood the verses and Prophetic statements concerning this. The verses and hadith on this topic are unequivocal on the issue, the understanding of the Muslims is also unequivocal.


The immediate recipients of the revelation: The Prophet (SAW), the Companions and the early Muslims all understood that this was the case. It is unimaginable that with such detail and clarity, Allah was not able to convey the truth regarding this issue just as it is impossible that Allah lied concerning it. Thus the issue was conveyed clearly and understood as intended. It is also impossible that the Prophet (saw) knew the reality of this issue and hid it or lied about it to his followers. It is also unimaginable that the Prophet (SAW) would have couched the matter in such vague or allegorical language as to give one impression when another was meant since this would mean that he did not convey the message clearly, to think this would mean that he betrayed his mission and did not discharge his duty in explaining the revelation to his followers; something Allah would never leave uncorrected.


Therefore, it is unimaginable to think that Allah revealed verses that were incorrectly understood by all of the immediate addressees and left them upon misguidance. A person who comes along centuries later and decides that a contradictory position can and should be held on this issue is in reality saying that not only does he understand the religion and Allah’s words better than the Prophet and his Companions, but rather that he understands Allah’s words and intent better than Allah himself. To put it in simpler terms: everyone failed to reach the truth or was lying until this person blessed the ummah with his vast intellectual prowess. It also clearly shows that such an individual feels that Muslims require the ever changing non-Muslim theories to understand the realities of his own religion. Indeed, the implication is that non-Muslims are superior and thus one should aspire to become like them and abandon what was taught by the Prophet to his Companions.

It is truly unfortunate to see some Muslims promote the theory of evolution by relying on equivocal, mutashabih, verses of the Qur’an, some of which are clear kinaya, and leaving the unequivocal, muhkam verses. This is precisely what Allah warns us against:



“Those with deviation in their hearts follow what is open to interpretation in it, desiring conflict, seeking its interpretation.” (3:7).


It is due to this that anyone who promotes this theory will always look for reasons and avenues to deny the details mentioned in the prophetic traditions and promote an unrestricted interpretation of scripture and the rejection of classical scholarship, obviously dressed up as breaking the shackles holding back the advancement of ‘Muslim’ thought. Such reasoning contradicts the revelation and emanates from speculation without a comprehensive reading of the revelation and was exactly the type of evil that the Companions and the early Muslim scholars denounced. (cf. Ibn al-Qayyim, I’lam al-Muwaqqi’in 2/125-126)


Evolution is a theory, not fact: it has been greatly modified since the days of Darwin, and will likely be modified more in the years to come. Theory cannot override the Qur’an and Sunnah since they are absolute truth which transcend time and place.

In conclusion the mechanism of evolution as forwarded by the evolutionists to explain the emergence of man is at complete odds with revelation. The theory contradicts and opposes clear and unambiguous verses of the Qur’an and traditions from the Prophet (saw). A person who holds such a view is without doubt rejecting revelation on this issue. Not only are the textual evidences numerous and clear but the wealth of detailed explanation from the Prophet (saw) and his Companions leaves no room for interpretation at all, rather such explanations necessitate that opposition to them falls under the saying of Allah:



“Whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination” (4:115).


Interpretation in this issue is not similar to interpretation in issues in which such detail is not explicit but rather derived, as such, analogy between the two issues and their consequential rulings is merely whimsical and holds no true Islamic credibility.

The Miracles of Allah in Rain

Posted by [email protected] on October 6, 2011 at 2:10 PM Comments comments (0)

The Miracles of Allah in Rain

Rain is one of the most important factors for the permanence of life on earth. It is a prerequisite for the continuation of activity in a region. Rain, which carries great importance for all living things, including human beings, is mentioned in various verses of the Qur’an, where substantial information is given about the formation of rain, its proportion and effects. This information, which never could have been known by the people of the time, shows us that the Qur’an is the word of Allah.

The Proportion of Rain


In Surah Zukhruf, rain is defined as water sent down in “due measure.” The verse is as follows:


وَالَّذِي نَزَّلَ مِنَ السَّمَاء مَاء بِقَدَرٍ فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتًا كَذَلِكَ تُخْرَجُونَ


“He sends down (from time to time) water from the sky in due measure, and We raise to life therewith a land that is dead. Even so will you be raised (from the dead). (Surah Zukhruf 443:11)


This “measure” mentioned in the verse has to do with a couple of characteristics of rain. First of all, the amount of rain that falls on the earth is always the same. It is estimated, that in one second, 16 million tones of water evaporate from the earth. This number is equal to the amount of water that drops on the earth in one second. This means that water continuously circulates in a balanced cycle according to a “measure.”


Another measure related with rain is about its falling speed. The minimum altitude of rain clouds is 1,200 meters. When dropped from this height, an object having the same weight and size as a rain drop, would continuously accelerate and fall on the ground with a speed of 558 km/h. Certainly, any object that hits the ground with that speed would cause great damage. If rain happened to fall in the same way, all harvested lands would be destroyed, residential areas, houses, and cars would be damaged, and people would not be able to walk around without taking extra precautions. What is more, these calculations are made just for clouds at a height of 1,200 meters; there are also rain clouds at altitudes of 10,000 meters. A rain drop falling from such a height could normally reach a very destructive speed.



But this is not how it works; no matter from what height they fall, the average speed of rain drops is only 8-10 km/h when they reach the ground. The reason for this is the special form they take. This special form increases the friction effect of the atmosphere and prevents acceleration when the rain drops reach a certain speed “limit”.


This is not all about the “measures” of rain. For instance, in the atmospheric layers where it starts to rain, the temperature may fall as low as 400 C below zero. Despite this, rain drops never turn into ice particles. (This would certainly mean a fatal threat to the living things on the earth.) The reason is that the water in the atmosphere is pure water. As is well-known, pure water hardly freezes even at very low temperatures.

The Formation of Rain

How rain forms remained a great mystery for people for a long time. Only after weather radar was invented, was it possible to discover the stages by which rain is formed. The formation of rain takes place in three stages. 1st the “raw material” of rain rises up into the air. 2nd clouds are formed. 3rd rain drops appear.


These stages are clearly defined in the Qur’an centuries ago where precise information is given about the formation of rain:


اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ


“It is Allah who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments, until you see rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills, behold, they do rejoice!” Surah Rum 30:48


1st Stage: “It is Allah Who sends the winds…”


Countless air bubbles formed by the foaming in the oceans continuously burst and cause water particles to be ejected towards the sky. These particles, which are rich in salt, are then carried away by winds and move upwards in the atmosphere. These particles, which are called aerosols, form clouds by collecting around themselves the water vapor, which again ascends from the seas, as tiny drops by a mechanism called “water trap”


2nd Stage: ” …and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments…”


The clouds form from the water vapor that condenses around the salt crystals or the dust particles in the air. Because the water drops in these are very small (with a diameter between 0.01 and 0.02 mm), the clouds are suspended in the air and they spread in the sky. Thus the sky is covered with clouds.


3rd Stage: “…until you see rain-drops issue from the midst thereof.”


Water particles that surround salt crystals and dust particles thicken and form rain drops. So, the drops, which become heavier than air, depart from the clouds, and start to fall on the ground as rain.


Every stage in the formation of rain is told in the verses of the Qur’an. Furthermore, these stages are explained in the right sequence. Just as with many other natural phenomena in the world, it is again the Qur’an that provides the most correct explanation about this phenomenon as well, and more, that has announced these facts to people centuries before they were discovered by science


Life Given to a Dead Land


In the Qur’an, many verses call our attention to a particular function of rain, which is “giving life to a dead land”:


وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا

لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا


“And it is He, Who drives the winds to be the harbingers of His mercy: then He sends down pure water from the sky.


so that He may revive the dead land, and quench the thirst of many of His creatures from among beasts and men”(Surah al-Furqan 25:48- 49)


In addition to furnishing the earth with water, which is an inevitable need of living beings, rain also has a fertilization effect.


Rain drops that reach the clouds after being evaporated from the seas, contain certain substances “that will give life” to a dead land. These “life-giving” drops are called “surface tension drops”. Surface tension drops form on the top level of the sea surface which is called the “micro layer” by biologists. In this layer, which is thinner than one tenth of a millimeter, there are many organic leftovers caused by the pollution of microscopic algae and zooplankton.

Some of these leftovers select and collect within themselves some elements which are very rare in sea water, such as phosphorus, magnesium, potassium and some heavy metals like copper, zinc, cobalt and lead. These “fertilizer”-laden drops are lifted up into the sky by the winds and after a while they drop on the ground inside the rain drops. Seeds and plants on the earth find numerous metallic salts and elements essential for their growth here in these rain drops. This event is revealed in another verse of the Qur’an:


وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ


“And We send down from the sky rain laden with blessing, and We produce therewith gardens and grain for harvests.”(Surah Qaf 50:9)


Salts that fall with rain are small examples of certain elements (calcium, magnesium, potassium, etc.) used for increasing fertility. The heavy metals found in these types of aerosols are other elements that increase fertility in the development and production of plants.


A barren land can be furnished with all the essential elements for plants in a 100-year period just with these fertilizers dropped with the rain. Forests also develop and are fed with the help of these sea-based aerosols. In this way, 150 million tons of fertilizer falls on the total land surface every year. If there were no natural fertilization like this, there would be very little vegetation on the earth, and the ecological balance would be impaired.


What is more interesting is that this truth, which could only be discovered by modern science, was revealed by Allah in the Qur’an fourteen centuries ago.