First of all: most of non-Muslims have a lot of wrong and misleading information about Islam so you should know the truth about Islam from the correct sources (the Qur'an and authentic Sunnah of Prophet Muhammad salla llaahu 'alayhi wa sallam as it was understood by his companions Radiy Allaahu 'anhum ajmaa'een)
Does Islam really allow the killing of innocent unbelievers?
This is one misunderstanding that keeps rising up against Islam. Islam does not in anyway allow for the killing of any innocent soul.
"Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors. (The Noble Quran, 2:190)"
"On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. (The Noble Quran, 5:32)"
"Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause,nor commit fornication; - and any that does this (not only) meets punishment. (But) the Penalty on the Day Of Judgement will be doubled To him, and he will dwell Therein in ignominy. (The Noble Quran, 25:68-69)"
"But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things). (The Noble Quran, 8:61)"
"If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear God, the cherisher of the worlds. (The Noble Quran, 5:28)"
"God does not forbid you from showing kindness and dealing justly with those who have not fought youabout religion and have not driven you out of your homes. God loves just dealers. (The Noble Quran, 60:8)"
"Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold, that never breaks. And Allah heareth and knoweth all things. (The Noble Quran, 2:256)"
"Say, 'The truth is from your Lord': Let him who will believe, and let him who will, reject (it):......(The Noble Quran, 18:29)"
"If it had been thy Lord's will, they would all have believed,- all who are on earth! wilt thou then COMPEL mankind, against their will, to believe! (The Noble Quran, 10:99)"
"Say: 'Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preachthe clear (Message). (The Noble Quran, 24:54)"
"Say : O ye that reject Faith! I worship not that which ye worship, Nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, Nor will ye worship that which I worship. To you be your Way, and to me mine. (The Noble Quran, 109:1-6)"
Let us look at Noble Verse 45:14 "Tell those who believe, to forgive those who do not look forward to the days of Allah: It is for Him to recompense (for good or ill) each people according to what they have earned."
Let us look at Noble Verse 5:32 "...if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people..." In this Noble Verse we clearly see that Allah Almighty honors all the innocent souls that He created. Killing any innocent soul is so hated by Allah Almighty that He considers it as a crime against all of Mankind.
Let us look at Noble Verse 25:68 "Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment." In this Noble Verse we clearly see that Allah Almighty considers the innocent soul "sacred". He will punish those who kill the innocent souls (by throwing them in hell).
Let us look at Noble Verse 2:182 "But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For God is Oft-forgiving, Most Merciful."
Let us look at Noble Verse 2:224 "And make not God's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth all things."
I'd say, this Noble Verse clearly proves my point: Let us look at Noble Verse 8:61 "But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things)." In this Noble Verse, we clearly see Allah Almighty ordering us, the Muslims, to incline toward peace when the enemy inclines toward peace. This proves that Islam is not a religion for wars, but for peace.
Allah Almighty orders Muslims in the Noble Quran to allow total freedom of choice to people and to never try to force them into Islam; "Let there be no compulsion (forcing others) in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold, that never breaks. And Allah heareth and knoweth all things. (The Noble Quran, 2:256)" The Noble Quran prohibits Muslims to force any person into Islam. Muslims must not let people resent Islam and Muslims. They must leave people decide for themselves because the "Truth stands out clear from error...(2:256)"
Compulsion is incompatible with religion: Because (1) religion depends upon faith and will, and these would be meaningless by force; (2) Truth and Error have been so clearly shown up by the mercy of Allah Almighty that there should be no doubt in the minds of any persons of good will as to the fundamentals of faith; (3) Allah Almighty's protection is continuous, and His Plan is always to lead us from the depths of darkness into the clearest light.
In the above Noble Verses, we clearly see that Allah Almighty orders the Muslims to be forgiving to the enemies and to make peace and peace making their top priority. It is part of the Muslim's morals to be a peaceful person.
Muslims start their greetings with "As'salamu Alaikum Wa Rahmatu Allah Wa Barakatuh", which means in English"May GOD's peace, mercy and blessings be upon you."
"Narrated 'Abdullah bin 'Amr from The Prophet (peace be upon him) who said: "Whoever killed a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years." (Sahih Bukhari, #2995 - Source).
"Narrated several sons and companions of the Prophet (that the Prophet said): "Verily whoever oppressed a Dhimmi, took from his rights, or took from him unjustly, then I am his opponent on Judgment day (then the Prophet put his hand on his chest then stated) whoever killed a Dhimmi of Allah and his Messenger, then Allah will forbid him paradise, and its scent is felt from a seventy year ride." (Declared Hasan By Ibn Hajar Al-Asqalani In: Muwafaqat Al-Khubr Al-Khabar - (2/184) - Source. Also Declared Hasan By Imam Shawkani In: Ajwibah Al-Murdiyah - (2/436) - Source).
Sahih Bukhari, Volume 9, Book 83, Number 10:
"Narrated Anas bin Malik: The Prophet said, "The biggest of Al-Kaba'ir (the great sins) are (1) to join others as partners in worship with Allah, (2) to murder a human being, (3) to be undutiful to one's parents (4) and to make a false statement," or said, "to give a false witness."
Sahih Bukhari, Volume 9, Book 83, Number 3:
"Narrated 'Abdullah bin 'Umar: One of the evil deeds with bad consequence from which there is no escape for the one who is involved in it is to kill someone unlawfully."
Islam and US Media?
A new study has found that US mainstream media outlets are dominated by anti-Islam groups to shape the distorted public discourse about the Islamic faith since the 9/11 attacks.
“Anti-Muslim fringe organizations dominated the mass media via displays of fear and anger,” Christopher Bail, assistant professor of sociology at University of North Carolina, told Wired magazine.
“Institutional amplification of this emotional energy, I argue, made a gravitational pull or 'fringe effect' that realigned inter-organizational networks and altered the contours of mainstream discourse itself."
Bail has conducted a study into the influence of fringe groups on the US media coverage of Muslims and their faith.
He used “anti-plagiarism” software to pick up damning similarities between the releases and stories from news outlets including the New York Times, USA Today, the Washington Times, CBS News, CNN and Fox News Channel.
The assistant professor surveyed more than “1,084 press releases about Muslims produced by 120 civil society organizations to 50,407 newspaper articles and television transcripts” during the seven crucial years after 9/11, between 2001 and 2008.
“The vast majority of organizations competing to shape public discourse about Islam after the September 11 attacks delivered pro-Muslim messages,” he said.
“Yet my study shows that journalists were so captivated by a small group of fringe organizations that they came to be perceived as mainstream.”
Bail’s document, published in the American Sociological Review, is part of a wider study into the influence of fringe groups on the media.
Since the 9/11 attacks on the United States, US Muslims, estimated between 6-8 million, have complained of discrimination and stereotypes because of their Islamic attires or identities.
In August 2011, a US report was issued depicting a group of foundations, think tanks and bloggers as the main players behind the 10-year-old campaign to promote fear of Islam and Muslims in the US.
Titled ‘Fear, Inc.: The Roots of the Islamophobia Network in America’, the report was issued by CAP, a think tank which is close to the administration of President Barack Obama.
The 130-page report identifies seven foundations that have quietly provided a total of more than 42 million dollars to key individuals and organizations that have spearheaded the nation-wide anti-Muslim effort between 2001 and 2009.
ٍSidelined Muslims
The study found that dominant Muslim groups were sidelined from the mainstream media, focusing only on extremist views.
"We learned the American media almost completely ignored public condemnations of terrorist events by prominent Muslim organizations in the United States," Bail said.
"Inattention to these condemnations, combined with the emotional warnings of anti-fringe organizations, has made a very distorted representation of the community of advocacy organizations, think tanks, and religious groups competing to shape the representation of Islam in the American public sphere."
Bail opines that some organizations were successful in spreading negative warnings about Islam, including the Center for Security Policy and the Middle East Forum through projects such as "Islamist Watch" and Stop the Islamization of America.
"The only major US Muslim organization that has achieved a high level of media influence is the Council on American-Islamic Relations, which is now working to rebuff the recent rise in anti-Muslim messages within the American public sphere," he said.
The assistant professor says that the impact of the anti-Islam media was evident in the government, where few Muslims are included in the policy process.
“Muslim-American organizations have not been adequately represented within our policy process,” he said.
“For example, only one large Muslim-American organization was invited to participate in recent Senate and Congress.”
Despite the dire picture, Bail believes that tolerance will win out at last.
"I do not think it is too late," Bail said.
"Religious tolerance is deeply embedded within our national character. Muslims have been a positive force in United States history since the 19th century.
“Yet although my study shows this event enabled the meteoric rise of anti-Muslim fringe groups, it has also strengthened inter-faith coalitions working to invert the violent stigma attached to Islam.”
Islam beliefs?
Six Major Beliefs
Islam pillars?
Major practices/Duties of Muslims
Muslims are asked to put their beliefs into practice by performing certain acts of worship. As in all faiths, since adherence to religious obligations and practices is a matter of individual choice, some people are very strict in performing these duties, while others are not.
The five pillars or acts of worship in Islam
- The Declaration of Faith (shahada): The first act of worship is the declaration that "There is no deity except God and Muhammad (PBUH) is the messenger of God." Muslims repeat this statement many times a day during their prayers. If someone wants to become a Muslim, he or she makes this profession of faith as an entry into Islam.
- Prayer (salat): Islam prescribes a brief prayer or ritual worship five times a day: at dawn, noon, late afternoon, sunset and night. Muslims perform ablution before prayer -- a brief prescribed washing of the hands, mouth, nose, face, arms and feet. One may pray alone or in a group in any clean location, including a mosque. The Friday noon prayer is special to Muslims and is done in a mosque if possible. Muslims face in the direction of Mecca when they pray.
- Charity (zakat): Muslims are required to give to the poor and needy. Islam prescribes an obligatory charity, known as zakat, based on two and a half percent of one's income and wealth. In addition to this prescribed charity, Muslims are encouraged to give as much as they can in voluntary charity throughout the year.
- Fasting (sawm): Muslims are required to fast from dawn to sunset during the month of Ramadan, the ninth month of the lunar calendar. People gather in the evenings for a festive breaking of the fast. When fasting, Muslims refrain from food, liquid, and sexual activity. During Ramadan, Muslims are also supposed to abstain from negative behaviors such as lying, gossip, petty arguments, and negative thoughts or behaviors, including getting angry. Muslims are required to start fasting when they reach puberty, although some younger children may also fast. People who are sick, traveling, menstruating, and pregnant or nursing may break their fast, but may make up the days later in the year. The elderly and people with disabilities are excused from fasting. Ramadan was the month in which the revelation of the Quran to Muhammad (PBUH) began. Therefore Muslims are encouraged to read the Quran during this month and often gather in the evenings in mosques to listen to recitations from the Quran.
Eid al-Fitr (eed' al fi'-ter), or the "Festival of the Fast-Breaking," one of the major Muslim holidays, celebrates the completion of the Ramadan fast and occurs on the first day of the month after Ramadan. This is a day of celebration, prayers, feasts and gift giving.
- Pilgrimage to Mecca (hajj): Every Muslim is required to make the pilgrimage to Mecca, located in Saudi Arabia, once in their lifetime if financially and physically able. Mecca is home to the first house of worship of God, the Kaaba, said to have been built by the prophet Abraham and his son Ishmael. Muslims all over the world face towards the Kaaba when they pray. All outward symbols of rank and wealth are erased during the pilgrimage, as Muslim from every part of the globe come together for the purpose of worshipping God. Muslims who complete the pilgrimage are referred to as "Hajji" and greeted with great celebration and respect in their communities when they return.
Eid al-Adha (eed' al ad'-ha), or the "Festival of the Sacrifice," is the second major holiday in Islam. It falls on the tenth day of the month at the conclusion of the pilgrimage, and is celebrated by all Muslims with special prayers, feasts, gifts and the sacrifice of an animal (usually a lamb or goat). The meat is distributed to relatives, friends and the needy.
What is Islam?
Islam & the secret of existence?
Can we find an explanation of the great universe? Is there any convincing interpretation of the secret of existence? We realize that no family can function properly without a responsible head, that no city can prosperously exist without sound administration, and that no state can survive without a leader of some kind. We also realize that nothing comes into being on its own. Moreover, we observe that the universe exists and functions in the most orderly manner, and that it has survived for hundreds of thousand of years. Can we then say that all this is accidental and haphazard? Can we attribute the existence of man and the whole world to mere chance.
Man represents only a very small portion of the great universe. And if he can make plans and appreciate the merits of planning, then his own existence and the survival of the universe must also be a planned policy. This means that there is an extraordinary power to bring things into being and keep them moving in order.
In the world then must be a great force in action to keep everything in order. In the beautiful nature there must be a Great creator who creates the most charming pieces of art produces every thing for a special purpose in life. The deeply enlightened people recognize this creator and call him Allah "God". He is not a man because no man can create or make another man. He is not an animal, nor he is a plant. He is neither an Idol nor is He a statue of any kind because non of these things can make itself or create anything else. He is different from all these things because he is the maker and keeper of them all. The maker of anything must be different from and greater than things which he makes.
There are various ways to know God "ALLAH'' and there are many things to tell about him. The great wonders and impressive marvels of the world are like open books in which we can read about God. Besides, God Himself comes to our aid through the many Messengers and revelations He has sent down to man. These Messengers and revelations tell us everything we need to know about God.
The complete acceptance of the teachings and guidance of God 'Allah' as revealed to His Messengers Muhammad is the religion of Islam. Islam enjoins faith in the oneness and sovereignty of Allah, which makes man aware of meaningfulness of the Universe and of his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of the Almighty Allah and of man's obligations towards Him. This faith must be expressed and tested in actions, faith alone is not enough. Belief in one God requires that we look upon all humanity as one family under the universal Omnipotence of God the Creator and Nourisher of all. Islam rejects the idea of chosen people, making belief in God and good actions the only way to heaven. Thus, a direct relationship in established with God, without any intercessor.
Islam is not a new religion. It is, in essence, the same message and guidance which Allah revealed to all Prophets. Adam, Noah, Abraham, Ismael, David, Moses and Jesus (PBUT). But the message which was revealed to Prophet Mohammed (PBUT) is Islam in its comprehensive, complete and final form.
The Quran is the last revealed word of Allah and the basic source of Islamic teachings and laws. The Quran deals with the basis of creeds, morality, history of humanity, worship, knowledge, wisdom, God-man relationship, and human relationship in all aspects. Comprehensive teaching on which, can be built sound systems of social justice, economics, politics, legislation, jurisprudence, law and international relations, are important contents of the Quran. Hadith, the teachings, sayings and actions of Prophet Mohammed (PBUT), meticulously reported and collected by his devoted companions. Explained and elaborated the Quranic verses.
Islam & People?
Smiling in your brother’s face is an act of charity.
Islam & Animals?
The Quran admonishes those men who oppress or ill-treat women:
Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'bah during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Quran were revolutionary. Unlike other religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Quran declares:
The Prophet of Islam (peace and blessings be upon him) said, "Women are the twin halves of men." The Quran emphasizes the essential unity of men and women in a most beautiful simile:
Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. "The garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them." Islam does not consider woman "an instrument of the Devil", but rather the Quran calls her Muhsana - a fortress against Satan because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad (peace and blessings be upon him) as a most virtuous act. He said: "When a man marries, he has completed one half of his religion." He enjoined matrimony on Muslims by saying: "Marriage is part of my way and whoever keeps away from my way is not from me (i.e. is not my follower)." The Quran has given the raison d'être of marriage in the following words:
The Prophet Muhammad (peace and blessings be upon him) was full of praise for virtuous and chaste women. He said:
"The world and all things in the world are precious but the most precious thing in the world is a virtuous woman. He once told the future khalifah, 'Umar: "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."
On other occasions the Prophet said:
"The best property a man can have is a remembering tongue (about Allah), a grateful heart and a believing wife who helps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world is a virtuous wife."
Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: "Fear Allah in respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."
The Prophet (peace and blessings be upon him) was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous khutbah on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said:
"Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."
In Islam a woman is a completely independent personality. She can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband. The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah (peace and blessings be upon him) was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell:
It is narrated by the Prophet's wife, Ayshah, that a woman entered her house with two of her daughters. She asked for charity but Ayshah could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace and blessings be upon him) came to the house, Ayshah told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.
The worst calamity for a woman is when her husband passes away and, as a widow, the responsibility of maintaining the children falls upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad (peace and blessings be upon him) upheld the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same. Abu Hurayrah reported that the Prophet said: "One who makes efforts (to help) the widow or a poor person is like a Mujahid (warrior) in the path of Allah, or like one who stands up for prayers in the night and fasts in the day."
Woman as mother commands great respect in Islam. The Noble Quran speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount. Abu Hurayrah reported that a man came to the Messenger of Allah (peace and blessings be upon him) and asked: "O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your father."
In another tradition, the Prophet advised a believer not to join the war against the Quraish in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause of his salvation. Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace and blessings be upon him) and said, "Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice." He said, "Then remain in your mother's service, because Paradise is under her feet."
A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.
These aspects were much emphasized by the Prophet (peace and blessings be upon him). He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said:
"Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah's laws."
Once Mu'awiyah asked the Prophet (peace and blessings be upon him), "What are the rights that a wife has over her husband?" The Prophet replied, "Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house." Once a woman came to the Prophet with a complaint against her husband. He told her: "There is no woman who removes something to replace it in its proper place, with a view to tidying her husband's house, but that Allah sets it down as a virtue for her. Nor is there a man who walks with his wife hand-in-hand, but that Allah sets it down as a virtue for him; and if he puts his arm round her shoulder in love, his virtue is increased tenfold." Once he was heard praising the women of the tribe of Quraish, "...because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands."
Islam & science?
Islam is about…
Islam is the fastest growing religion in the world. Indeed, one out of every five persons on this earth is a Muslim. There are nearly 3 million Muslims living in United Kingdom and the number is growing. Yet, unfortunately, Islam is also the most misunderstood religion. Muslims live in different parts of the world ranging from China to Argentina, Russia to South Africa. The country with the largest Muslim population is Indonesia.
Islam means the active submission to the one God. It is strictly a monotheistic religion since it restricts worship to the one supreme Lord who is the Originator and Creator of the universe. Peace (the root from which the word Islam is derived) is attained through complete obedience to the commandments of God, for God is the source of all peace. Muslims are those who believe in one God and in Muhammad (PBUH) as the final Prophet of God. They devote their lives to the service of God, the Creator and Sustainer of the universe.
Islam teaches that God (called Allah in Arabic) is the source of all creation and that human beings are the best of His creation. He communicates by inspiring them towards goodness and by sending Prophets who deliver God’s message. Muslims believe that the first Prophet was Adam followed by a long chain of Prophets to guide humanity. The Qur’an, according to Muslim belief, is the word of God revealed to Prophet Muhammad (PBUH). It mentions many other Prophets like Noah, Abraham, Isaac, Ishmael, Moses, Jacob, Joseph and Jesus. All the Prophets brought the same message, i.e., belief in one God, upright human conduct and belief in the accountability of human acts at the end of time.
Islam is the final religion revealed to human beings through the last Prophet who was called Muhammad (PBUH). He was born in Mecca (in Saudi Arabia) in the year 570 A.D. Muhammad (PBUH) was a very truthful and honest person. He was also very pious and detested the moral decadence of his society. At the age of forty, God asked him, through the angel Gabriel, to proclaim the religion of Islam publicly. God’s message to humanity was delivered in the Qur’an which was revealed to Muhammad (PBUH). The Qur’an, which is the holy book for Muslims, contains 114 chapters (called Suras). Muslims believe that it is the pure word of God, unadulterated over 14 centuries. It deals with issues that affect human beings in their earthly lives; issues like piety, upright human conduct, worship, the creation of a just and virtuous society and the practice of ethics.
Islam has two major schools of thought – the Shi’a and the Sunni. The Sunnis believe that the community selected its own leader after Prophet Muhammad’s death whereas the Shi’as believe that the Prophet had appointed ‘Ali, by divine will, to be his successor. Leadership is thus divinely designated. It is to be noted that both the Sunnis and the Shi’as are united in their major beliefs i.e., they believe in the same God, the same book, the same Prophets and pray in the same direction. The differences are mainly theological and jurisprudential.
The Teachings of Islam
Islam teaches that human beings are born pure and sinless. No one is responsible for, or can take responsibility for the sins of others. The doors of forgiveness are always open for those who repent sincerely. God continuously reminds us in the Qur’an of His infinite mercy and compassion. Muslims are enjoined to maintain inner spiritual purity through constant remembrance and prayer to God. Islam balances the spiritual dimension by emphasizing human responsibility. Human beings are created with a purpose. Attainment of piety is but one dimension of such purpose; playing an active role in the creation of a just society is another. Because Muslims attach importance to what happens in this world, they have made substantial contributions to the development of science, medicine, mathematics, physics, astronomy, geography and literature.
Muslims like Avicenna and Averroes have played major roles in the advancement of science in the West. The first university in the world was established by Imam Jafar Al-Sadiq in Madina, Arabia. Many crucial systems such as the Arabic numerals, algebra, the first map of the globe and navigational maps were developed by Muslims and adopted by the medieval Europeans.
Apart from human responsibility, Islam also teaches human accountability. The final destination of human beings is the hereafter. Muslims believe that,at the end of time, all human beings will be resurrected to account for their deeds. Those who have performed righteous deeds will be rewarded with eternal bliss in heaven and those who have performed evil acts will be punished in hell.
Islam and War
The concept of jihad (wrongly translated as holy war) refers to the duty of Muslims to struggle for their faith and the welfare of the Muslim community. The Qur’an does not permit aggression against anyone and Prophet Muhammad (PBUH) propagated his message in a peaceful manner.Warfare is permitted only in self-defence. However, it must be noted that people only resort to violence when their basic human rights are violated and when all attempts at peaceful settlement are thwarted.
Islam and Human Rights
Islam teaches that human beings have a moral obligation to live in harmony with one another. Islam also recognizes and accords rights to all human beings regardless of race, color or creed. Islam requires its followers to show respect and tolerance even to those who do not share their faith. Prophet Muhammad (PBUH) said: “God has no mercy on one who shows no mercy to others”.
Freedom of conscience is guaranteed by the Qur’an itself. It states: “There is no compulsion in religion” (2:256). Islamic law stipulates that Muslims should protect the status of minorities.
Therefore the life and property of all citizens in an Islamic state are considered sacred, whether a person is a Muslim or not. Because of this, non-Muslim places of worship have survived and flourished all over the Muslim world. Islam further encourages Muslims to respect the rights of all living things. Therefore, Muslims are required to be conscious of the environment and are not allowed to cause harm to nature.
It is important to realize that far from being extremists and fanatics, Muslims are peaceful and law abiding citizens of the countries in which they live. This stance is derived directly from the Qur’an which states: “O human beings, We have created you from one male and female (Adam & Eve), and we have created you as different tribes and nations so that you may know each other” (49:13).
Islam & the secret of existence?
Can we find an explanation of the great universe? Is there any convincing interpretation of the secret of existence? We realize that no family can function properly without a responsible head, that no city can prosperously exist without sound administration, and that no state can survive without a leader of some kind. We also realize that nothing comes into being on its own. Moreover, we observe that the universe exists and functions in the most orderly manner, and that it has survived for hundreds of thousand of years. Can we then say that all this is accidental and haphazard? Can we attribute the existence of man and the whole world to mere chance.
Man represents only a very small portion of the great universe. And if he can make plans and appreciate the merits of planning, then his own existence and the survival of the universe must also be a planned policy. This means that there is an extraordinary power to bring things into being and keep them moving in order.
In the world then must be a great force in action to keep everything in order. In the beautiful nature there must be a Great creator who creates the most charming pieces of art produces every thing for a special purpose in life. The deeply enlightened people recognize this creator and call him Allah "God". He is not a man because no man can create or make another man. He is not an animal, nor he is a plant. He is neither an Idol nor is He a statue of any kind because non of these things can make itself or create anything else. He is different from all these things because he is the maker and keeper of them all. The maker of anything must be different from and greater than things which he makes.
There are various ways to know God "ALLAH'' and there are many things to tell about him. The great wonders and impressive marvels of the world are like open books in which we can read about God. Besides, God Himself comes to our aid through the many Messengers and revelations He has sent down to man. These Messengers and revelations tell us everything we need to know about God.
The complete acceptance of the teachings and guidance of God 'Allah' as revealed to His Messengers Muhammad is the religion of Islam. Islam enjoins faith in the oneness and sovereignty of Allah, which makes man aware of meaningfulness of the Universe and of his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of the Almighty Allah and of man's obligations towards Him. This faith must be expressed and tested in actions, faith alone is not enough. Belief in one God requires that we look upon all humanity as one family under the universal Omnipotence of God the Creator and Nourisher of all. Islam rejects the idea of chosen people, making belief in God and good actions the only way to heaven. Thus, a direct relationship in established with God, without any intercessor.
Islam is not a new religion. It is, in essence, the same message and guidance which Allah revealed to all Prophets. Adam, Noah, Abraham, Ismael, David, Moses and Jesus (PBUT). But the message which was revealed to Prophet Mohammed (PBUT) is Islam in its comprehensive, complete and final form.
The Quran is the last revealed word of Allah and the basic source of Islamic teachings and laws. The Quran deals with the basis of creeds, morality, history of humanity, worship, knowledge, wisdom, God-man relationship, and human relationship in all aspects. Comprehensive teaching on which, can be built sound systems of social justice, economics, politics, legislation, jurisprudence, law and international relations, are important contents of the Quran. Hadith, the teachings, sayings and actions of Prophet Mohammed (PBUT), meticulously reported and collected by his devoted companions. Explained and elaborated the Quranic verses.
Islam & People?
Smiling in your brother’s face is an act of charity.
So is enjoining good and forbidding evil,
giving directions to the lost traveller,
aiding the blind and
removing obstacles from the path.
(Graded authentic by Ibn Hajar and al-Albani: Hidaayat-ur-Ruwaah, 2/293)”
Muhammad, peace be upon him, told us:
- "The best of the Muslims is he from whose hand and tongue the Muslims are safe." [Muslim]
- "The best of people are those with the most excellent character." [Tabarani, Sahih]
- "The best of people are those that bring most benefit to the rest of mankind." [Daraqutni, Hasan]
- "The best of people are those who are best in fulfilling [rights]." [Ibn Majah, Sahih]
- "The best of mankind is my generation, then those that follow them and then those that follow them. Then there shall come a people after them who will become avaricious, who will love gluttony, and who will give witness before they are asked for it." [Tirmidhi, Sahih]
- "The best of people are those who live longest and excel in their deeds, whereas the worst of people are those who live longest and corrupt their deeds." [Tirmidhi, Sahih]
- "The best of women are those that please him [her husband] when he sees her, obeys him when she is commanded, and who does not secretly betray him with regards to herself and her money in that which he dislikes." [Ahmad, Sahih]
- "The best of women are those that please you when you see them, obey you when commanded, and who safeguard themselves and your money in your absence." [Tabarani, Sahih]
- "The best of marriages are the easiest ones." [Abu Dawud, Sahih]
- "The best of you in Islam are those who are most excellent in character as long as you deeply understand the religion." [Ahmad,Sahih]
- "The best of you are the best of you in fulfilling [rights]." [Ahmad,Sahih]
- "The best of you are those who are best to their families, and I am the best of you to my family." [Tirmidhi, Sahih]
- "The best of you are those who feed others and return greetings." [Abu Ya'la, Hasan]
- "The best of you is he from whom good is anticipated and safety from his evil is assured; the worst of you is he from whom nothing good is expected and one is not safe from his evil." [Tirmidhi, Sahih]
- "The best thing mankind has been given is excellent character." [Hakim, Sahih]
- "The best of which man can leave behind for himself are three: a righteous child who supplicates for him, an ongoing charity whose reward continues to reach him and knowledge which others benefit from after him." [Ibn Hibban, Hasan]
- "The most beloved of deeds according to Allah are the continuous ones, even if they are little." [Agreed upon]
- "The most beloved of deeds according to Allah are the prayer in its right time, then to treat the parents in an excellent manner, and then Jihad in the path of Allah." [Agreed upon]
- "The best of your leaders are those that you love and they love you, you supplicate for them and they supplicate for you. The worst of your leaders are those that you hate and they hate you, you curse them and they curse you." [Muslim]
- "The best of you are those who are best in paying off their debts." [Tahawi, Sahih]
- "The best of you are those with the longest lives and most excellent character." [Bazzar, Sahih]
- "The best of you are those with the longest lives and best in action." [Hakim, Sahih]
- "The best of you are those who are best to their wives." [Tirmidhi,Sahih]
- "The best of you are those who are best to their families." [Tabarani,Sahih]
- "The best of companions according to Allah are those who are best to their companion and the best of neighbours according to Allah are those that are best to their neighbour." [Tirmidhi, Sahih]
- "The best testimony is when one gives it before he is asked to do so." [Tabarani, Sahih]
- "The best of dowries are the easiest." [Hakim, Sahih]
- "The best of charity is that which still leaves you self-sufficient for the upper hand is better than the lower hand; start with those you are responsible for." [Tabarani, Sahih]
- "The most beloved Jihad according to Allah is that a word of truth be spoken to a tyrant ruler." [Tabarani, Hasan]
- "The most beloved word according to me is that which is most truthful." [Bukhari]
- "The most beloved dish according to Allah is that which most hands feed from." [Ibn Hibban, Hasan]
- "The most beloved servant of Allah is he who is most beneficial to his dependents." [Zawa'id az-Zuhd, Hasan]
- "The best of earnings is that of the labourer as long as he tries his best." [Ahmad, Hasan]
- "The best of all deeds is the Prayer in its right time, to treat the Parents honourably and Jihad in the path of Allah." [Al-Khatib, Sahih]
- "The best of all deeds is that you bring happiness to your Muslim brother, pay off his debt or feed him bread." [Ibn Adiyy, Hasan]
- "The best of dinars are: the dinar spent by a man upon his dependents, the dinar spent by a man upon his horse in the path of Allah and the dinar spent by a man upon his companions in the path of Allah, the Mighty, the Magnificent." [Muslim]
- "The best of all charity is that which is given to the relative that harbours enmity against you." [Ahmad, Sahih]
- "The best of all charity is that you give it while you are healthy and desirous [of that money], hoping to become wealthy but fearing poverty. Don't delay until you are about to breathe your last and then you say, 'This is for 'so and so' and this is for 'so and so'', for indeed, it has already been written that 'so and so' would receive that." [Abu Dawud, Sahih]
- "The best of all charity is when the one with little strives to give; start with those you are responsible for." [Hakim, Sahih]
- "The best charity is to provide water." [Ibn Majah, Hasan]
- "The best of the Believers is the most excellent of them in character." [Ibn Majah, Sahih]
- Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Resurrection. And whoever alleviates the need of a needy person, Allah will alleviate his needs in this world and the Hereafter. Whoever shields [or hides the misdeeds of] a Muslim, Allah will shield him in this world and the Hereafter. And Allah will aid His slave so long as he aids his brother. And whoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves, except that sakeenah (tranquility) descends upon them, and mercy envelops them, and the angels surround them, and Allah mentions them amongst those who are with Him. And whoever is slowed down by his actions, will not be hastened forward by his lineage. Related by [Muslim] in these words.
Islam & Animals?
Here are several examples of hadith which instruct Muslims about how to treat animals.
- Reward for mercy: It is related from Abu Umama that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever is merciful even to a sparrow, Allah will be merciful to him on the Day of Judgment."
- Animals are like humans: “A good deed done to an animal is like a good deed done to a human being, while an act of cruelty to an animal is as bad as cruelty to a human being."
- Animals cannot speak up for themselves: It is related from Sahl ibn Al-Handhaliyya that the Messenger of Allah, may Allah bless him and grant him peace, once passed by a camel that was so emaciated that its back had almost reached its stomach. He said, "Fear Allah in these beasts who cannot speak." (Abu Dawud)
- Mental cruelty also forbidden: It is related from AbdulRahman bin Abdullah that a group of Companions were once on a journey with the Prophet, may Allah bless him and grant him peace, and he left them for a while. During his absence, they saw a bird with its two young, and they took the young ones from the nest. The mother bird was circling above in the air, beating its wings in grief, when the Prophet came back. He said, "Who has hurt the feelings of this bird by taking its young? Return them to her." (Muslim)
- Forgiveness of sins: It is related from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, that a prostitute once saw a dog on a very hot day going round and round a well, lolling its tongue because of its thirst. She drew some water for it using her shoe, and for this action all her sins were forgiven her. (Muslim)
- Mistreatment is a sin: It is related from Jabir that the Messenger of Allah, once saw a donkey which had been branded on its face and he said, "May Allah curse the one who branded it."(Muslim)
- Give rest to beasts of burden: It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Do not use the backs of your animals as chairs. Allah has made them subject to you, so that by them you can reach places that you would not otherwise be able to reach except with great fatigue." (Abu Dawud)
- Prophet Muhammad, may the mercy and blessings of God be upon him, described God’s punishment of a woman who was sent to Hell because of a cat. She kept her locked up, neither feeding her nor setting her free to feed herself.
Islam & women?
"O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dowry you have given them - except when they have become guilty of open lewdness. On the contrary live with them on a footing of kindness and equity. If you take a dislike to them, it may be that you dislike something and Allah will bring about through it a great deal of good." [Noble Quran 4:19]
"O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Reverence Allah, through Whom you demand your mutual (rights), and reverence the wombs (that bore you); for Allah ever watches over you." [Noble Quran 4:1]
"They (your wives) are your garment and you are a garment for them." [Noble Quran 2:187]
"And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquility with them; and He has put love and mercy between you. Verily in that are signs for those who reflect." [Noble Quran 30:21]
"The world and all things in the world are precious but the most precious thing in the world is a virtuous woman. He once told the future khalifah, 'Umar: "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."
On other occasions the Prophet said:
"The best property a man can have is a remembering tongue (about Allah), a grateful heart and a believing wife who helps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world is a virtuous wife."
Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: "Fear Allah in respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."
The Prophet (peace and blessings be upon him) was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous khutbah on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said:
"Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."
In Islam a woman is a completely independent personality. She can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband. The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah (peace and blessings be upon him) was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell:
It is narrated by the Prophet's wife, Ayshah, that a woman entered her house with two of her daughters. She asked for charity but Ayshah could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace and blessings be upon him) came to the house, Ayshah told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.
The worst calamity for a woman is when her husband passes away and, as a widow, the responsibility of maintaining the children falls upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad (peace and blessings be upon him) upheld the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same. Abu Hurayrah reported that the Prophet said: "One who makes efforts (to help) the widow or a poor person is like a Mujahid (warrior) in the path of Allah, or like one who stands up for prayers in the night and fasts in the day."
Woman as mother commands great respect in Islam. The Noble Quran speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount. Abu Hurayrah reported that a man came to the Messenger of Allah (peace and blessings be upon him) and asked: "O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your father."
In another tradition, the Prophet advised a believer not to join the war against the Quraish in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause of his salvation. Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace and blessings be upon him) and said, "Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice." He said, "Then remain in your mother's service, because Paradise is under her feet."
A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.
These aspects were much emphasized by the Prophet (peace and blessings be upon him). He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said:
"Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah's laws."
Once Mu'awiyah asked the Prophet (peace and blessings be upon him), "What are the rights that a wife has over her husband?" The Prophet replied, "Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house." Once a woman came to the Prophet with a complaint against her husband. He told her: "There is no woman who removes something to replace it in its proper place, with a view to tidying her husband's house, but that Allah sets it down as a virtue for her. Nor is there a man who walks with his wife hand-in-hand, but that Allah sets it down as a virtue for him; and if he puts his arm round her shoulder in love, his virtue is increased tenfold." Once he was heard praising the women of the tribe of Quraish, "...because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands."
Islam & science?
There is, perhaps, no better illustration of the close links between Islam and science than the Prophet Muhammad’s often-quoted statements:
“Seeking knowledge is compulsory on every Muslim.”
“wisdom is the lost property of the believer.”
“whoever follows a path seeking knowledge, Allah will make his path to paradise easy.”
These statements and many others are veritable invitations to humanity to enrich their knowledge from all sources. It comes as no surprise, therefore, to learn that in Islam religion and science have always been considered as twin sisters and that today, at a time when science has taken such great strides, they still continue to be associated. Nor is it a surprise to learn that certain scientific data are used for the better understanding of the Qur’anic text. What is more, in a century where, for many people, scientific truth has dealt a deathblow to religious belief, it is precisely the discoveries of science that, in an objective examination of the Islamic scripture, have highlighted the supernatural nature of revelation and the authenticity of the religion which it taught.
When all is said and done, scientific knowledge seems, in spite of what many people may say or think, to be highly conducive to reflection on the existence of God. Once we begin to ask ourselves, in an unbiased or unprejudiced way, about the metaphysical lessons to be derived from some of today’s knowledge, (for example our evolving knowledge of the smallest components of matter or the questions surrounding the origin of life within inanimate matter), we indeed discover many reasons for thinking about God. When we think about the remarkable organization presiding over the birth and maintenance of life, it becomes clear that the likelihood of it being the result of chance lessens quite considerably.
As our knowledge of science in the various fields expands, certain concepts must seem increasingly unacceptable. For example, the idea enthusiastically expressed by the recent French winner of the Nobel prize for medicine, that living matter was self-created from simple chemical elements due to chance circumstances. Then from this point it is claimed that living organisms evolved, leading to the remarkably complex being called man. To me, it would seem that the scientific advancements made in understandithe fantastic complexity of higher beings provides stronger arguments in favor of the opposite theory: that the existence of an extraordinarily methodical organization presiding over the remarkable arrangement of the phenomena of life necessitates the existence of a Creator.
In many parts of the Book, the Qur’an, encourages this kind of general reflection but also contains infinitely more precise data which are directly related to facts discovered by modern science. It is precisely this data which exercise a magnetic attraction for today’s scientists.
The Qur’an And Science
For many centuries, humankind was unable to study certain data contained in the verses of the Qur’an because they did not possess sufficient scientific means. It is only today that numerous verses of the Qur’an dealing with natural phenomena have become comprehensible. A reading of old commentaries on the Qur’an, however knowledgeable their authors may have been in their day, bears solemn witness to a total inability to grasp the depth of meaning in such verses. I could even go so far as to say that, in the 20th century, with its compartmentalization of ever-increasing knowledge, it is still not easy for the average scientist to understand everything he reads in the Qur’an on such subjects, without having recourse to specialized research. This means that to understand all such verses of the Qur’an, one is nowadays required to have an absolutely encyclopedic knowledge embracing many scientific disciplines.
I should like to stress, that I use the word science to mean knowledge which has been soundly established. It does not include the theories which, for a time, help to explain a phenomenon or a series of phenomena, only to be abandoned later on in favor of other explanations. These newer explanations have become more plausible thanks to scientific progress. I only intend to deal with comparisons between statements in the Qur’an and scientific knowledge which are not likely to be subject to further discussion. Wherever I introduce scientific facts which are not yet 100% established, I will make it quite clear.
There are also some very rare examples of statements in the Qur’an which have not, as yet, been confirmed by modern science. I shall refer to these by pointing out that all the evidence available today leads scientists to regard them as being highly probable. An example of this is the statement in the Qur’an that life has an aquatic origin ( “And I created every living thing out of water” Qur’an, 21:30 ).
These scientific considerations should not, however, make us forget that the Qur’an remains a religious book par excellence and that it cannot be expected to have a scientific purpose per se. In the Qur’an, whenever humans are invited to reflect upon the wonders of creation and the numerous natural phenomena, they can easily see that the obvious intention is to stress Divine Omnipotence. The fact that, in these reflections, we can find allusions to data connected with scientific knowledge is surely another of God’s gifts whose value must shine out in an age where scientifically based atheism seeks to gain control of society at the expense of the belief in God. But the Qur’an does not need unusual characteristics like this to make its supernatural nature felt. Scientific statements such as these are only one specific aspect of the Islamic revelation which the Bible does not share.
Throughout my research I have constantly tried to remain totally objective. I believe I have succeeded in approaching the study of the Qur’an with the same objectivity that a doctor has when opening a file on a patient. In other words, only by carefully analyzing all the symptoms can one arrive at an accurate diagnosis. I must admit that it was certainly not faith in Islam that first guided my steps, but simply a desire to search for the truth. This is how I see it today. It was mainly the facts which, by the time I had finished my study, led me to see the Qur’an as the divinely-revealed text it really is.
AUTHENTICITY OF QUR’AN
Before getting to the essence of the subject, there is a very important point which must be considered: the authenticity of the Qur’anic text.
It is known that the text of the Qur’an was both recited from memory, during the time it was revealed, by the Prophet and the believers who surrounded him, and written down by designated scribes among his followers. This process lasted for roughly twenty-three years during which many unofficial copies were made. An official copy was made within one year after the Prophet’s death at the instruction of Caliph Abu Bakr.
Here we must note a highly important point. The present text of the Qur’an benefited in its original preparation from the advantage of having its authenticity cross-checked by the text recited from memory as well as the unofficial written texts. The memorized text was of paramount importance at a time when not everyone could read and write, but everybody could memorize. Moreover, the need for a written record was included in the text of the Qur’an itself. The first five verses of chapter al-‘Alaq, which happen to constitute the first revelation made to the Prophet (S), express this quite clearly:
“Read: In the name of your Lord who created. Who created man from a clinging entity. Read! Your Lord is the most Noble, Who taught by the pen. Who taught man what he did not know.” Qur’an, 96:1-5
These are surely words in “praise of the pen as a means of human knowledge”, to use Professor Hamidullah’s expression.
Then came the Caliphate of ‘Uthman (which lasted from the twelfth to the twenty-fourth year following Muhammad’s death). Within the first two years of Caliph ‘Uthman’s rule, seven official copies were reproduced from the official text and distributed throughout a large area of the world which had already come under Islamic rule. All unofficial copies existing at that time were destroyed and all future copies were made from the official seven copies.
In my book, The Bible, the Qur’an and Science, I have quoted passages from the Qur’an which came from the period prior to the Hijrah (the Prophet’s emigration from Makkah to Madeenah in the year 622) and which allude to the writing of the Qur’an before the Prophet’s departure from Makkah.
There were, moreover, many witnesses to the immediate transcription of the Qur’anic revelation.
Professor Jacques Berque has told me of the great importance he attaches to it in comparison with the long gap separating the writing down of the Judeo-Christian revelation from the facts and events which it relates. Let us not forget that today we also have a number of manuscripts of the first written versions of the Qur’an which were from a time period very close to the time of revelation.
I shall also mention another fact of great importance. We shall examine statements in the Qur’an which today appear to merely record scientific truth, but of which men in former times were only able to grasp the apparent meaning. In some cases, these statements were totally incomprehensible. It is impossible to imagine that, if there were any alterations to the texts, these obscure passages scattered throughout the text of the Qur’an, were all able to escape human manipulation. The slightest alteration to the text would have automatically destroyed the remarkable coherence which is characteristic to them. Change in any text would have prevented us from establishing their total conformity with modern knowledge. The presence of these statements spread throughout the Qur’an looks (to the impartial observer ) like an obvious hallmark of its authenticity.
The Qur’an is a revelation made known to humans in the course of twenty-three years. It spanned two periods of almost equal length on either side of the Hijrah. In view of this, it was natural for reflections having a scientific aspect to be scattered throughout the Book. In a study, such as the one we have made, we had to regroup the verses according to subject matter, collecting them chapter by chapter.
How should they be classified? I could not find any indications in the Qur’an suggesting any particular classification, so I decided present them according to my own personal one.
It would seem to me, that the first subject to deal with is Creation. Here it is possible to compare the verses referring to this topic with the general ideas prevalent today on the formation of the Universe. Next, I divided up verses under the following general headings: Astronomy, the Earth, the Animal and Vegetable Kingdoms, Humans, and Human Reproduction in particular. Furthermore, I thought it useful to make a comparison between Qur’anic and Biblical narrations on the same topics from the point of view of modern knowledge. This has been done in the cases of Creation, the Flood and the Exodus. The reason that these topics were chosen is that knowledge acquired today can be used in the interpretation of the texts.
CREATION OF THE UNIVERSE
From an examination of creation as described in the Qur’an, an extremely important general concept emerges: The Qur’anic narration is quite different from the Biblical narration. This idea contradicts the parallels which are often wrongly drawn by Western authors to emphasize the resemblance between the two texts. To stress only the similarities, while silently ignoring the obvious dissimilarities, is to distort reality. There is, perhaps, a reason for this.
When talking about creation, there is a strong tendency in the West to claim that Muhammad copied the general outlines mentioned in the Qur’an from the Bible. Certainly it is possible to compare the six days of creation as described in the Bible, plus an extra day for rest on God’s Sabbath, with this verse from chapter al-A‘raaf.
“Your Lord is God who created the heavens and the earth in six days.” Qur’an, 7:54
However, it must be pointed out that modern commentators stress the interpretation of the Arabic word ayyaam, (one translation of which is ‘days’), as meaning ‘long periods’ or ‘ages’ rather than periods of twenty-four hours.
What appears to be of fundamental importance to me is that, in contrast to the narration contained in the Bible, the Qur’an does not lay down a sequence for creation of the earth and heavens. It refers both to the heavens before the earth and the earth before the heavens, when it talks of creation in general, as in this verse of chapter Taa Haa:
“(God) who created the earth and heavens above.” Qur’an, 20:4
In fact, the notion derived from the Qur’an is one of a parallelism in the celestial and terrestrial evolutions. There are also basic pieces of information concerning the existence of an initial gaseous mass ( dukhaan ) which are unique to the Qur’an. As well as descriptions of the elements which, although at first were fused together ( ratq ), they subsequently became separated (fatq). These ideas are expressed in chapters Fussilat and al-Anbiyaa:
“God then rose turning towards the heaven when it was smoke” Qur’an, 41:11
“Do the disbelievers not see that the heavens and the earth were joined together, then I split them apart?” Qur’an, 21:30
According to modern science, the separation process resulted in the formation of multiple worlds, a concept which appears dozens of times in the Qur’an. For example, look at the first chapter of the Qur’an, al-Faatihah:( “Praise be to God, the Lord of the Worlds.” Qur’an, 1:1 ). These Qur’anic references are a11 in perfect agreement with modern ideas on the existence of primary nebula (galactic dust), followed by the separation of the elements which resulted in the formation of galaxies and then stars from which the planets were born. Reference is also made in the Qur’an to an intermediary creation between the heavens and the earth, as seen in chapter al-Furqaan:
“God is the one who created the heavens, the earth and what is between them…” Qur’an, 25:59
It would seem that this intermediary creation corresponds to the modern discovery of bridges of matter which are present outside organized astronomical systems.
This brief survey of Qur’anic references to creation clearly shows us how modern scientific data and statements in the Qur’an consistently agree on a large number of points. In contrast, the successive phases of creation mentioned in the Biblical text are totally unacceptable. For example, in Genesis 1:9-19 the creation of the earth (on the 3rd day) is placed before that of the heavens (on the 4th day). It is a well known fact that our planet came from its own star, the sun. In such circumstances, how could anyone claim that Muhammad, the supposed author of the Qur’an, drew his inspiration from the Bible. Such a claim would mean that, of his own accord, he corrected the Biblical text to arrive at the correct concept concerning the formation of the Universe. Yet the correct concept was reached by scientists many centuries after his death.
ASTRONOMY
Whenever I describe to Westerners the details the Qur’an contains on certain points of astronomy, it is common for someone to reply that there is nothing unusual in this since the Arabs made important discoveries in the field of astronomy long before the Europeans. But, this is a mistaken idea resulting from an ignorance of history. In the first place, science developed in the Arab World at a considerable time after the Qur’anic revelation had occurred. Secondly, the scientific knowledge prevalent at the highpoint of Islamic civilization would have made it impossible for any human being to have written statements on the heavens comparable to those in the Qur’an. The material on this subject is so vast that I can only provide a brief outline of it here.
The Sun and Moon.
Whereas the Bible talks of the sun and the moon as two lights differing only in size, the Qur’an distinguishes between them by the use of different terms: light (noor) for the moon, and lamp (siraaj) for the sun.
“Did you see how Allah created seven heavens, one above the other, and made in them the moon a light and the sun a lamp?” Qur’an, 78:12-13
The moon is an inert body which reflects light, whereas the sun is a celestial body in a state of permanent combustion producing both light and heat.
Stars and Planets
The word ‘star’ (najm) in the Qur’an ( 86:3 ) is accompanied by the adjective thaaqib which indicates that it burns and consumes itself as it pierces through the shadows of the night. It was much later discovered that stars are heavenly bodies producing their own light like the sun.
In the Qur’an, a different word, kawkab, is used to refer to the planets which are celestial bodies that reflect light and do not produce their own light like the sun.
“We have adorned the lowest heaven with ornaments, the planets.” Qur’an, 37:6
Orbits
Today, the laws governing the celestial systems are well known. Galaxies are balanced by the position of stars and planets in well-defined orbits, as well as the interplay of gravitational forces produced by their masses and the speed of their movements. But is this not what the Qur’an describes in terms which have only become comprehensible in modern times. In chapter al-Ambiyaa we find:
“(God is) the one who created the night, the day, the sun and the moon. Each one is traveling in an orbit with its own motion.” Qur’an,21:33
The Arabic word which expresses this movement is the verb yasbahoon which implies the idea of motion produced by a moving body, whether it is the movement of one’s legs running on the ground, or the action of swimming in water. In the case of a celestial body, one is forced to translate it, according to its original meaning, as ‘to travel with its own motion.’
In my book, The Bible, The Qur’an and Science, I have given the precise scientific data corresponding to the motion of celestial bodies. They are well known for the moon, but less widely known for the sun.
The Day and Night
The Qur’anic description of the sequence of day and night would, in itself, be rather commonplace were it not for the fact that it is expressed in terms that are today highly appropriate. The Qur’an uses the verb kawwara in chapter az-Zumar to describe the way the night ‘winds’ or ‘coils’ itself around the day and the day around the night.
“He coils the night upon the day and the day upon the night.” Qur’an, 39:5
The original meaning of the verb kis to coil a turban around the head. This is a totally valid comparison; yet at the time the Qur’an was revealed, the astronomical data necessary to make this comparison were unknown. It is not until man landed on the moon and observed the earth spinning on its axis, that the dark half of the globe appeared to wind itself around the light and the light half appeared to wind itself around the dark.
The Solar Apex
The notion of a settled place for the sun is vividly described in chapter Yaa Seen of the Qur’an:
“The sun runs its coarse to a settled place That is the decree of the Almighty, the All Knowing.” Qur’an, 36:38
“Settled place” is the translation of the word mustaqarr which indicates an exact appointed place and time. Modern astronomy confirms that the solar system is indeed moving in space at a rate of 12 miles per second towards a point situated in the constellation of Hercules ( alpha lyrae ) whose exact location has been precisely calculated. Astronomers have even give it a name, the solar apex.
Expansion of the Universe
Chapter ath-Thaariyaat of the Qur’an also seems to allude to one of the most imposing discoveries of modern science, the expansion of the Universe.
“I built the heaven with power and it is I, who am expanding it.” Qur’an,51:47
The expansion of the universe was first suggested by the general theory of relativity and is supported by the calculations of astrophysics. The regular movement of the galactic light towards the red section of the spectrum is explained by the distancing of one galaxy from another. Thus, the size of the universe appears to be progressively increasing.
Conquest of Space
Among the achievements of modern science is the “conquest” of space which has resulted in mans journey to the moon. The prediction of this event surely springs to mind when we read the chapter ar-Rahmaan in the Qur’an:
“O assembly of Jinns and men, if you can penetrate the regions of the heavens and the earth, then penetrate them! You will not penetrate them except with authority.”
Qur’an,55:33
Authority to travel in space can only come from the Creator of the laws which govern movement and space. The whole of this Qur’anic chapter invites humankind to recognize God’s beneficence.
GEOLOGY
Let us now return to earth to discover some of the many amazing statements contained in Qur’anic reflections about our own planet. They deal, not only with the physical phenomena observed here on earth, but also with details concerning the living organisms that inhabit it.
As in the case of everything we have discussed so far, we shall see that the Qur’an also expresses concepts in the field of geology that were way ahead of those current at the time of its revelation.
At this point, we must ask ourselves the following question: How could an uneducated man in the middle of the desert accurately tackle so many and such varied subjects at a time when mythology and superstition reigned supreme? How could he so skillfully avoid every belief that was proven to be totally inaccurate many centuries later?
Water Cycle
The verses dealing with the earthly systems are a case in point. I have quoted a large number of them in my book, The Bible, The Qur’an and Science, and have paid special attention to those that deal with the water cycle in nature. This is a topic which is well known today. Consequently, the verses in the Qur’an that refer to the water cycle seem to express ideas that are now totally self-evident. But if we consider the ideas prevalent at that time, they appear to be based more on myth and philosophical speculation than on observed fact, even though useful practical knowledge on soil irrigation was current at that period.
Let us examine, for example, the following verse in chapter az-Zumar:
“Have you not seen that Allah sent rain down from the sky and caused it to penetrate the ground and come forth as springs, then He caused crops of different colors to grow…” Qur’an,39:21
Such notions seem quite natural to us today, but we should not forget that, not so long ago, they were not prevalent. It was not until the sixteenth century, with Bernard Palissy, that we gained the first coherent description of the water cycle. Prior to this, people believed that the waters of the oceans, under the effect of winds, were thrust towards the interior of the continents. They then returned to the oceans via the great abyss, which, since Plato’s time was called the Tartarus .In the seventeenth century, great thinkers such as Descartes still believed in this myth. Even in the nineteenth century there were still those who believed in Aristotle’s theory that water was condensed in cool mountain caverns and formed underground lakes that fed springs. Today, we know that it is the infiltration of rain water into the ground that is responsible for this. If one compares the facts of modern hydrology with the data found in numerous verses of the Qur’an on this subject, one cannot fail to notice the remarkable degree of agreement between the two.
Mountains
In geology, modern science has recently discovered the phenomenon of folding which formed the mountain ranges. The earth’s crust is like a solid shell, while the deeper layers are hot and fluid, and thus inhospitable to any form of life. It has also been discovered that the stability of mountains is linked to the phenomenon of folding. The process of mountain formation by folding drove the earth’s crust down into the lower layers and provided foundations for the mountains.
Let us now compare modern ideas with one verse among many in the Qur’an that deals with this subject. It is taken from chapter an-Naba’:
“Have We not made the earth an expanse and the mountains stakes?”
Qur’an, 78:6-7
Stakes ( awtaad ), which are driven into the ground like those used to anchor a tent, are the deep foundations of geological folds.
Here, as in the case of all the other topics presented, the objective observer cannot fail to notice the absence of any contradiction to modern knowledge.
BIOLOGY
More than anything else, I was struck by statements in the Qur’an dealing with living things, both in the animal and vegetable kingdoms, especially with regard to reproduction. We should really devote much more time to this subject, but, due to the limited scope of this presentation, I can only give a few examples.
I must once again stress the fact that it is only in modern times that scientific progress has made the hidden meaning of some Qur’anic verses comprehensible to us. Numerous translations and commentaries on the Qur’an have been made by learned men who had no access to modern scientific knowledge. It is for this reason that scientists find some of their interpretations unacceptable.
There are also other verses whose obvious meanings are easily understood, but which conceal
scientific meanings which are startling, to say the least. This is the case of a verse in chapter al-Ambiyaa, a part of which has already been quoted:
“Do the unbelievers not realize that the heavens and the earth were joined together,
then I clove them asunder and I made every living thing out of water. Will they still not believe?” Qur’an, 21:30
This is a dramatic affirmation of the modern idea that the origin of life is aquatic.
Botany
Progress in botany at the time of Muhammad (S) was not advanced enough in any country for scientists to know that plants have both male and female parts. Nevertheless, we may read the following in the chapter Taa Haa:
“(God is the One who) sent down rain from the sky and with it brought forth a variety of plants in pairs.” Qur’an, 20:53
Today we know that fruit comes from plants that have sexual characteristics even when they come from unfertilized flowers, like bananas. In the chapter ar-Ra‘d we read the following:
“… and of all fruits (God) placed (on the earth) two pairs.” Qur’an, 13:3
Physiology
In the field of physiology, there is one verse which appears extremely significant to me. One thousand years before the discovery of the blood circulatory system, and roughly thirteen centuries before it was determined that the internal organs were nourished by the process of digestive , a verse in the Qur’an described the source of the constituents of milk, in conformity with scientific facts.
To understand this verse, it must first be known that chemical reactions occur between food and enzymes in the mouth, the stomach and the intestines releasing nutrients in molecular form which are then absorbed into the circulatory system through countless microscopic projections of the intestinal wall called villi. Blood in the circulatory system then transports the nutrients to all the organs of the body, among which are the milk-producing mammary glands.
This biological process must be basically understood, if we are to understand a verse in the Qur’an which has for many centuries given rise to commentaries that were totally incomprehensible.
Today it is not difficult to see why! This verse is taken from the chapter an-Nahl:
“Verily, in cattle there is a lesson for yon. I give you drink from their insides, coming from a conjunction between the digested contents ( of the intestines ) and the blood, milk pure and pleasant for those who drink it.” Qur’an, 16:66
The constituents of milk are secreted by the mammary glands which are nourished by the product of food digestion brought to them by the bloodstream. The initial event which sets the whole process in motion is the conjunction of the contents of the intestine and blood at the level of the intestinal wall itself.
This very precise concept is the result of the discoveries made in the chemistry and physiology of the digestive system over one thousand years after the time of Prophet Muhammad (S).
EMBRYOLOGY
There are a multitude of statements in the Qur’an on the subject of human reproduction which constitute a challenge to the embryologist seeking a human explanation for them. It was only after the birth of the basic sciences which contributed to our knowledge of biology and the invention of the microscope, that humans were able to understand the depth of those Qur’anic statements. It was impossible for a human being living in the early seventh century to have accurately expressed such ideas. There is nothing to indicate that people in the Middle-East and Arabia knew anything more about this subject than people living in Europe or anywhere else. Today, there are many Muslims, possessing a thorough knowledge of the Qur’an and natural sciences, who have recognized the amazing similarity between the verses of the Qur’an dealing with reproduction and modern scientific knowledge.
I shall always remember the comment of an eighteen-year-old Muslim, brought up in Saudi Arabia, commenting on a reference to human reproduction as described in the Qur’an. He pointed to the Qur’an and said, “This book provides us with all the essential information on the subject. When I was at school, my teachers used the Qur’an to explain how children were born. Your books on sex-education are a bit late on the scene!”
If I were to spend as long on all the details of reproduction contained in the Qur’an, as the subject merits, this pamphlet would become a book. The detailed linguistic and scientific explanations I have given in The Bible, The Qur’an and Science are sufficient for the person who does not speak Arabic nor know much about embryology to be able to understand the meaning of such verses in the light of modern science in more depth.
It is especially in the field of embryology that a comparison between the beliefs present at the time of the Qur’an’s revelation and modern scientific data, leaves us amazed at the degree of agreement between the Qur’an’s statements and modern scientific knowledge. Not to mention the total absence of any reference in the Qur’an to the mistaken ideas that were prevalent around the world at the time.
Fertilization
Let us now isolate, from all these verses, precise ideas concerning the complexity of the semen and the fact that an infinitely small quantity is required to ensure fertilization. In chapter al-Insaan the Qur’an states:
“Verily, I created humankind from a small quantity of mingled fluids.” Qur’an, 76:2
The Arabic word nutfah has been translated as “small quantity”. It comes from the verb meaning ‘to dribble, to trickle’ and is used to describe what remains in the bottom of a bucket which has been emptied. The verse correctly implies that fertilization is performed by only a very small volume of liquid.
On the other hand, mingled fluids ( amshaaj ) has been understood by early commentators to refer to the mixture of male and female discharges. Modern authors have corrected this view and note that the sperm is made up of various components.
When the Qur’an talks of a fertilizing fluid composed of different components, it also informs us that human progeny will be formed from something extracted from this liquid. This is the meaning of the following verse in chapter as-Sajdah:
“Then He made [ man's ] offspring from the essence of a despised fluid.”
Qur’an, 32:8
Qur’an, 32:8
The Arabic word translated by the term ‘essence’ is sulaalah which means ‘something extracted, the best part of a thing’. In whatever way it is translated, it refers to part of a whole. Under normal conditions, only one single cell, spermatozoon, out of over 50 million ejaculated by a man during sexual intercourse will actually penetrate the ovule.
Implantation
Once the egg has been fertilized in the fallopian tube, it descends to lodge itself inside the uterus. This process is called the ‘implantation of the egg’. Implantation is a result of the development of villosities, which, like roots in the soil, draw nourishment from the wall of the uterus and make the egg literally cling to the womb. The process of implantation is appropriately described in several verses by the word ‘alaq, which is also the title of the chapter in which one of the verses appears:
“God fashioned humans from a clinging entity.” Qur’an, 96:2
I do not think there is any reasonable translation of the word ‘alaq other than to use it in its original sense. It is a mistake to speak of a ‘blood clot’ here, which is the term Professor Hamidullah uses in his translation. It is a derivative meaning which is not as appropriate in this context.
Embryo
The evolution of the embryo inside the maternal uterus is only briefly described, but the description is accurate, because the simple words referring to it correspond exactly to fundamental stages in its growth. This is what we read in a verse from the chapter al-Mu’minoon:
“I fashioned the clinging entity into a chewed lump of flesh and I fashioned the chewed flesh into bones and I clothed the bones with intact flesh.” Qur’an, 23:14
The term ‘chewed flesh’ (mudghah) corresponds exactly to the appearance of the embryo at a certain stage in its development.
It is known that the bones develop inside this mass and that they are then covered with muscle. This is the meaning of the term ‘intact flesh’ (lahm).
The embryo passes through a stage where some parts are in proportion and others out of proportion with what is later to become the individual. This is the obvious meaning of a verse in the chapter al-Hajj, which reads as follows:
“I fashioned (humans) a clinging entity, then into a lump of flesh in proportion and out of proportion.” Qur’an, 22:5.
Next, we have a reference to the appearance of the senses and internal organs in the chapter as-Sajdah:
“… and (God) gave you ears, eyes and hearts.” Qur’an, 32:9
Nothing here contradicts today’s data and, furthermore, none of the mistaken ideas of the time have crept into the Qur’an. Throughout the Middle Ages there were a variety of beliefs about human development based on myths and speculations which continued for several centuries after the period. The most fundamental stage in the history of embryology came in 1651 with Harvey’s statement that “all life initially comes from an egg”. At that time, when science had benefited greatly from the invention of the microscope, people were still arguing about the respective roles of the egg and spermatozoon. Buffon, the great naturalist, was one of those in favor of the egg theory.Bonnet, on the other hand, supported the theory of ‘the ovaries of Eve’, which stated that Eve, the mother of the human race, was-supposed to have had inside her the seeds of all human beings packed together one inside the other.
BIBLE, QUR’AN AND SCIENCE
We have now come to the last subject I would like to present in this short pamphlet: it is the comparison between modern knowledge and passages in the Qur’an that are also referred to in the Bible.
Creation
We have already come across some of the contradictions between scripture and science regarding the creation of the universe. When dealing with that topic, I stressed the perfect agreement between modern knowledge and verses in the Qur’an, and pointed out that the Biblical narration contained statements that were scientifically unacceptable. This is hardly surprising if we are aware that the narration of the creation contained in the Bible was the work of priests living in the sixth century BC, hence the term ‘sacerdotal’ ( priestly ) narration is officially used to refer to it. The narration seems to have been conceived as the theme of a sermon designed to exhort people to observe the Sabbath. The narration was constructed with a definite end in view, and as Father de Vaux (a former head of the Biblical School of Jerusalem) has noted, this end was essentially legalist in character.
The Bible also contains a much shorter and older narration of Creation, the so-called ‘Yahvist’ version, which approaches the subject from a completely different angle. They are both taken from Genesis, the first book of the Pentateuch or Torah. Moses is supposed to have been its author, but the text we have today has undergone many changes.
The sacerdotal narration of Genesis is famous for its whimsical genealogies, that go back to Adam, and which nobody takes very seriously. Nevertheless, such Gospel authors as Matthew and Luke have reproduced them, more or less word-for-word, in their genealogies of Jesus. Matthew goes back as far as Abraham, and Luke to Adam. These writings are scientifically unacceptable, because they set a date for the age of the world and the time humans appeared on Earth, which most definitely contradicts what modern science has firmly established. The Qur’an, on the other hand, is completely free of dates of this kind.
Earlier on, we noted how perfectly the Qur’an agrees with modern ideas on the formation of the Universe. On the other hand, the Biblical narration of primordial waters is hardly, nor is the creation of light on the first day before the creation of the stars which produce this light; the existence of an evening and a morning before the creation of the earth; the creation of the earth on the third day before that of the sun on the fourth; the appearance of beasts of the earth on the sixth day after the appearance of the birds of the air on the fifth day, although the former came first. All these statements are the result of beliefs prevalent at the time this text was written and do not have any other meaning.
Age of the Earth
As for the Biblical genealogies which form the basis of the Jewish calendar and assert that today the world is 5738 years old, these are hardly admissible either. Our solar system may well be four and a quarter billion years old, and the appearance of human beings on earth, as we know him today, may be estimated in tens of thousands of years, if not more. It is absolutely essential, therefore, to note that the Qur’an does not contain any such indications as to the age of the world, and that these are specific to the Biblical text.
The Flood
There is a second highly significant subject of comparison between the Bible and the Qur’an; descriptions of the deluge. In actual fact, the Biblical narration is a fusion of two descriptions in which events are related differently. The Bible speaks of a universal flood and places it roughly 300 years before Abraham.
According to what we know of Abraham, this would imply a universal cataclysm around the twenty-first or twenty-second century BC This story would be untenable, in view of presently available historical data. How can we accept the idea that, in the twenty-first or twenty-second century BC, all civilization was wiped off the face of the earth by a universal cataclysm, when we know that this period corresponds, for example, to the one preceding the Middle Kingdom in Egypt, at roughly the date of the first Intermediary period before the eleventh dynasty? It is historically unacceptable to maintain that, at this time, humanity was totally wiped out. None of the preceding statements is acceptable according to modern knowledge. From this point of view, we can measure the enormous gap separating the Bible from the Qur’an.
In contrast to the Bible, the narration contained in the Qur’an deals with a cataclysm that is limited to Noah’s people. They were punished for their sins, as were other ungodly peoples. The Qur’an does not fix the cataclysm in time. There are absolutely no historical or archaeological objections to the narration in the Qur’an.
The Pharaoh
A third point of comparison, which is extremely significant, is the story of Moses, and especially the Exodus from Egypt of the Hebrews. Here I can only give a highly compressed account of a study on this subject that appears in my book. I have noted the points where the Biblical and Qur’anic narrations agree and disagree, and I have found points where the two texts complement each other in a very useful way.
Among the many hypotheses, concerning the historical time-frame occupied by the Exodus in the history of the pharaohs, I have concluded that the most likely is the theory which makes Merneptah, Ramesses II’s successor, the pharaoh of the Exodus. The comparison of the data contained in the Scriptures with archeological evidence strongly supports this hypothesis. I am pleased to be able to say that the Biblical narration contributes weighty evidence leading us to situate Moses in the history of the pharaohs. Moses was probably born during the reign of Ramesses II. Biblical data. are therefore of considerable historical value in the story of Moses. A medical study of the mummy of Merneptah has yielded further useful information on the possible causes of this pharaoh’s death. The fact that we possess the mummy of this pharaoh is one of paramount importance. The Bible records that pharaoh was engulfed in the sea, but does not give any details as to what subsequently became of his corpse. The Qur’an, in chapter Yoonus, notes that the body of the pharaoh would be saved from the waters:
“Today I will save your dead body so that you may be a sign for those who come after you.” Qur’an, 10:92
A medical examination of this mummy, has, shown that the body could not have stayed in the water for long, because it does not show signs of deterioration due to prolonged submersion. Here again, the comparison between the narration in the Qur’an and the data provided by modern knowledge does not give rise to the slightest objection from a scientific point of view.
Such points of agreement are characteristic of the Qur’anic revelation. But, are we throwing the Judeo-Christian revelation into discredit and depriving it of all its intrinsic value by stressing the faults as seen from a scientific point of view? I think not because the criticism is not aimed at the text as a whole, but only at certain passages. There are parts of the Bible which have an undoubted historical value. I have shown that in my book, The Bible, The Qur’an and Science, where I discuss passages which enable us to locate Moses in time.
The main causes which brought about such differences as arise from the comparison between the Holy Scriptures and modern knowledge is known to modern scholars. The Old Testament constitutes a collection of literary works produced in the course of roughly nine centuries and which has undergone many alterations. The part played by men in the actual composition of the texts of the Bible is quite considerable.
The Qur’anic revelation, on the other hand, has a history which is radically different. As we have already seen, from the moment it was first commto humans, it was learnt by heart and written down during Muhammad’s own lifetime. It is thanks to this fact that the Qur’an does not pose any problem of authenticity.
A totally objective examination of the Qur’an, in the light of modern knowledge, leads us to recognize the agreement between the two, as has already been noted on repeated occasions throughout this presentation.
It makes us deem it quite unthinkable for a man of Muhammad’s time to have been the author of such statements, on account of the state of knowledge in his day. Such considerations are part of what gives the Qur’anic revelation its unique place among religious and non-religious texts, and forces the impartial scientist to admit his inability to provide an explanation based solely upon materialistic reasoning.
Such facts as I have had the pleasure of exposing to you here, appear to represent a genuine challenge to human explanation leaving only one alternative: the Qur’an is undoubtedly a revelation from God.