Wednesday, 16 May 2012

Tafseer of Ayat-ul-Kursi

By Shaikh Abdullah Faisal
(THIS TAFSIR WAS DONE DURING THE JUMMAH KHUTBA; TANZANIA DEC. 09)

All praise is due to Allah lord of the worlds. We praise His and we beseech him for help & assistance. Whomsoever Allah guides none can lead astray. And whomsoever Allah refuses to guide no one can guide. I testify to the fact that there’s no deity worthy of worship but Allah. And I also testify that Muhammad (saw) is his last Prophet and Messenger.

Brothers and sisters in Islam, Allah has blessed us once more to witness another day of youmul jumua. Today we shall be explaining the greatest ayah of the Holy Qur’an. This verse is called ayatul kursi. In this verse Allah said:

"He is Allah! Laa ilaaha illaa huw, none has the right to be worshipped except Him. He is al Hayy, the Ever Living. He is al Qayyum, the One who sustains and protects all that exists in the heavens and the earth. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him save by His permission? He knows what happens to his creatures in this world and what fate awaits them in the Hereafter. And they will never compass anything of His Knowledge save that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High , the Most Great." (al Baqarah: 255)

Brother and sisters in Islam we shall explain each sentence of this verse so that the congregation will understand the meaning of ayatul kursi which is the greatest ayah of the Holy Qur’an.
The Qur’an states:

"He is Allah! Laa ilaaha illaa huw, none has the right to be worshipped except Him..."

When a Muslim recites this sentence of ayatul kursi, he/she is hereby repeating the shahada. It must be borne in mind that the shahada has 7 conditions which have to be practiced in order for a person to be accepted as a real Muslim. The first condition of shahada is ilm, knowledge of what the shahada means. There is a so-called Muslim country in which the citizens are Muslims who recite the shahada, yet until recently they used to hold a weeklong festival to send praises to the gods of the sea. How can a Muslim recite the shahada and ayatul kursi and declares that Allah is the only true deity yet sends praises to the gods of the sea?! Indeed these people have nullified their shahada because there’s no excuse for the shirk of worshipping a false god.

Allah said he will forgive any crime except shirk. Hence Allah said:

"Verily Allah doesn’t forgive the crime of shirk, worshipping false gods but He will forgive anything else to whom He wills; and whoever set up partners with Allah in worship has indeed committed a grave sin." (2: 48)

These so-called Muslims who hold a weeklong festival to praise the gods of the sea to bless them in their catch of the fish and to protect their boats from capsizing do not practice Laa ilaaha illal laa, there’s no deity worthy of worship but Allah. They recite it for cultural reasons but not by conviction. Anyone who recites the shahada but doesn’t know what he/she is reciting is a kafir because the first condition of shahada is knowledge of what the shahada means.

"He is al Hayy, the Ever Living, al Qayyum..."

Allah refers to Himself as al Hayy in this sentence. Thus He alone is the Ever Living. The Goofi Soofis and the Berailwis give this attribute to the Holy Prophet Muhammad (saw). Hence they claim that he is alive in his grave and he is fully aware of the affairs of his Ummah. It must be borne in mind that it is the ijmaa, agreement of the sahabas that the Rasool (saw) is dead and to go against the ijmaa of the sahabas is an act of kufr. When the Rasool (saw) passed away Umar (ra) said:

“If I hear anyone saying Muhammad is dead I shall cut off his head with my sword.”

Then Abu Bakr (ra) went into the home of the Prophet (saw) and kissed him on the forehead and said to the Ummah:

“People anyone who worships Muhammad let him know that Muhammad is dead, and anyone who worships Allah, let him know that Allah is alive and cannot die.”

Then Abu Bakr (ra) read the ayah: "Verily you Muhammad shall die and all your companions shall die too." (Surah Zumar 39: 30). The real reason why the Goofi Soofis and the Berailwis of India, Pakistan, Bangladesh, Africa and Turkey spread the creed that the Holy Prophet (saw) is al Hayy so he is still alive in his grave, is because they are grave-worshippers and they believe that the Rasool (saw) can respond to their requests when they beseech him for things. The creed that Muhammad (saw) is alive in the grave and is fully aware of the affairs of his Ummah is farfetchedness and it goes against the creed of orthodox Muslims. We shall use a Hadith in Sahih Bukhari to refute the Goofi Soofi and the Berailwis. The Hadith says:

"On judgment Day some people will come to drink from my houd, lake-fount. I will look in their faces and recognize them because they used to be Muslims during my lifetime. But just as they are about to drink 2 angels will stop them. I Muhammad will cry out: “ They are Muslims, they are of my Ummah” But the 2 angels will say to me: “You don’t know what they did after you left, they turn back on their heels as apostates from Islam.” (Sahih Bukhari Vol. 9 Hadith No. 172)

We say to the Goofi Soofis and the Berailwis, if the Holy Prophet (saw) is alive in his grave and is fully aware about all matters concerning his Ummah, why is it the 2 angels will say to him on the Day of Resurrection: “You don’t know what they did after you left, they apostated from Islam.”

It is very easy to refute a Goofi Soofi or a Berailwi because they are 100% jaahil, ignorant in regards to Aqeeda.

"Al Qayyum, is the One who sustains and protects all that is in the heavens and on earth. Neither slumber nor sleep overtakes him..."

Allah uses this statement to prove that anyone who sleeps cannot be God, because God doesn’t sleep. If he sleeps the entire universe will grind to a halt. The Christians in their ignorance and arrogance claim that Jesus is God. But the Bible says:

"Jesus slept and while he was sleeping he was in danger" (Luke 8: 28)

How can God sleep? Who would govern the universe if God should sleep?! Moreover how can God be in danger from His own creation?! How can God be vulnerable?! Anyone who is vulnerable cannot be God. Indeed ayatul kursi is used to refute the divinity of Jesus which is the pagan doctrine of the Christians. May Allah guide the sincere ones from among them to authentic tawheed. And may He condemn the stubborn from among them to the Hell-fire to abide therein forever.

"To Him belongs whatever is in heavens and whatever is on the earth..."

This ayah states that Allah is al Ghani, the rich while we are fuqaraa, the poor. The rain belongs to Allah and without the rain people suffer drought and starvation. We have seen people starve to death right here in Africa in some countries like Ethiopia, Chad, Niger etc etc. The Holy Prophet (saw) said:

“In the Last Days people will become evil and withhold Zakah which is a pillar of Islam. And had it not being for the animals Allah would not bother to send the rain.”

Allah owns all that is on earth, hence we are called ibaadur Rahman, the servants of Allah. So our wives belong to Allah and not our properties that we own the way we own cars and houses. Our wives are amaana, a trust for us to look after to gain Allah’s pleasure. Any man who doesn’t fulfil this trust doesn’t deserve a wife. Allah even owns the animals and at times He uses them as His armies to punish the kuffaar. In Surah al-Fil Allah told us that He used the birds to pelt Abraha and his army with stones and destroyed them. They came from Yemen the year the Holy Prophet (saw) was born to demolish the Ka'ba, Allah’s house.

"Who is it that can intercede with Him save by His permission?.."

We the members of ahlus sunnah wal jamaa’a believe in shafaa’a, intercession on the Day of Judgment, but only by Allah’s permission. The khawaarij do not believe in this crucial aspect of the Islamic creed. Ayatul kursi tells us that intercession will take place on the Day of Resurrection but only by the will of Allah.

On Judgment Day after all the previous Prophets refuse to intercede the Holy Prophet (saw) will be given the honor to intercede on behalf of humankind. On Judgment day a baby who died before reaching puberty will intercede for his/her parents as long as they are real Muslims. The Holy Qur’an will intercede for those who used to read it regularly. Ramadan will intercede and say: “O Allah I made him hungry so give him/ her jannah." A person who died a shaheed, martyr will be able to intercede for 70 members of his/her family.

The Holy Prophet (saw) said: “For every Nabi, Prophet there’s a dua which Allah shall answer. I saved up my dua to use it as intercession to beg Allah to give every member of my Ummah the jannah on Judgment Day.”

"He knows what happens to His creatures in this world and what fate shall meet them in the Here-after..."

In this statement Allah tells us that He alone has full knowledge of ilmul ghaib, unseen knowledge. No one is allowed to claim to have knowledge of the unseen. Some people who do black magic, work with the jinn and claim to have hidden knowledge of past and future events. This is to assume power among the people. Anyone who makes this claim has fallen into shirk and major kufr that ejects the claimant outside the fold of Islam. This is so because he is claiming Allah’s attributes for himself. These attributes are The All Seeing, The All Hearing, The All Knowing. In Europe the kuffaar install cameras all over the continent to convince the populace that they are the All Seeing, The All Hearing, The All Knowing.

The twelver shias claim that their imams have full knowledge of the ghaib, unseen. And nothing slips them. Khomeni even made this claim in page 52 of his book The Islamic State. This creed is shirk. Not even the Holy Prophet (saw) had full knowledge of the ghaib. In regards to this fact Allah said: "Say O Muhammad: “I possess no benefit or harm for myself except as Allah wills. If I had knowledge of the ghaib, unseen I would have piled up goodness in abundance and no evil would have touched me. I am only a warner and a bringer of glad tidings for a people who believer.” (Surah A’raaf 7: 188)

If Allah is telling us in this ayah that not even the Holy Prophet had full knowledge of the ghaib, how can the 12vers claim that their imams have full knowledge of the unseen and nothing slips them? We the members of ahlus sunnah wal jamaa’a say to the shias: You claim in your history books that Hasan (ra) was poisoned by his enemies so that Yazeed can become the caliph. If Hasan (ra) had full knowledge of the ghaib, why did he eat a plate of food that contained poison? Are you saying Hasan (ra) committed suicide? It is very easy to debate with a Christian, Shia, Berailwi and a Goofi Soofi because none of these four have any knowledge of Tawheed.

(End Of 1st Khutba)

"His Kursi (footstool) extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them..."

The word Kursi is rightly translated as footstool but sometimes wrongly translated as the throne. The word for the throne is Arsh. A Muslim should not get offended when he is taught that Allah has 2 hands and 2 feet because these hands and feet do not resemble our hands and feet. Nothing of the creation resembles Allah. It is Allah who told us that He has feet, thus He said: "Remember the Day of Judgment when Allah shall expose His shin for humankind to see. Then all shall prostrate themselves to Allah, but they the hypocrites will not be able to do so." (Surah Qalam 68: 42)

The Holy Prophet (saw) on commenting on this Qur’anic verse said: “Allah shall lay bare His shin on the Day of Resurrection, and all the believers, men and women will prostrate themselves before Him; but there will remain those who used to prostrate themselves in the world for showing off and for gaining good reputation. Such a one will try to prostrate himself on the Day of Judgment, but his back bones will become a single vertebra bone so he will not be able to prostrate.” (Sahih Bukhari Vol. 6 Hadith no. 441)

"Allah feels no fatigue in preserving the heavens and the earth. And He is the Most High the Most Great..."

Allah uses this statement to prove that He alone is the supreme Being who deserves to be worshipped. He feels no fatigue and He has no weaknesses. This is the meaning of the words subhan allah. This means Allah is far above all weaknesses and imperfections. Even the angels are imperfect because they drop down and faint when they hear the Qur’an being revealed to Muhammad (saw).

We use these words of Allah in ayatul kursi to refute the Raafidites (12ver shi'a) who claim that the sun, the moon and the stars are controlled by the imams. Even the atoms of the universe are been controlled by the imams. Khomeni even made this claim in page 52 of his book The Islamic State and no shia cleric refutes him. This means they agree with his shirk because according to sharia law silence means agreement. Allah told us in ayatul kursi that He alone is preserving the universe, so how can the Raafidites tell us that it is their imams who are in control of the universe, and even the atoms of the universe?!

I close this khutba by saying: The noble Sahabi Abu Huraira (ra) said:

Allah’s Messenger ordered me to guard the Zakah revenue of Ramadan. Then someone came to me and started stealing from the foodstuff. I caught him and said: I will take you to Allah’s Messenger. That person said to me, please don’t take me to Allah’s Messenger, and I will tell you a few words by Allah will benefit you. When you go to your bed recite ayatul kursi (2: 255) for then there will be a guard from Allah who will protect you all night long. And Satan will not be able to come near you till dawn. When the Holy Prophet heard this story, he said to me: That was Iblis, he told you the truth even though he is a compulsive liar. (Sahih Bukhari Vol. 6 Hadith No. 530)

Brothers and sisters if only we recite ayatul kursi before going to bed, ourselves and our properties will be protected by Allah till dawn. We notice that iblis is a scholar yet he doesn’t fear Allah nor worship Him. May Allah protect us all from evil scholars.

Source: http://www.missionislam.com

Giving Priority to the Qur'an

Shaykh Abu Anas Hamad al-`Uthmaan [1]
Hudhayfah said:The Messenger of Allah (sallallaahu `alayhi wa sallam) related matters to us. I have seen one of them, and I am waiting for the other. He (sallallaahu `alayhi wa sallam) informed us: "Trustworthiness was sent down in depths of the heart of the people, then they learnt it from the Qur'an, then they learnt it from the Sunnah" (2)

Al-Haafidh Ibn Hajar (852H) said: "His (`azza wa jall) saying: 'then they learnt it from the Qur'aan, then they learnt it from the Sunnah' So it occurs in this narration with the repetition of "then", which contains and indication that they would learn the Qur'aan before learning the details of the sunnah. And what is meant by the details of the sunnah is anything that they would learn from Prophet (saallallaahu `alayhi wa sallam) whether it was obligatory or recommended." (3)

Al-Maymoonee said:I asked Abu 'Abdullaah Imaam Ahmed which is more beloved to you, that I should I begin teaching my son the Qur'aan or the hadeeth He said: "No! The Qur'aan." I said: Shall I teach him all of it? He replied: "Unless that is difficult, in which case teach him some of it." Then. he said to me: "If he begins reciting first, then he will learn correct recitation and will persevere in it." (4)

Ibn Muflih said: "Upon this are the followers of Imaam Ahmad right up until our time." (5)

Ibn Taymiyyah (d. 718H) said: "As for seeking to memorize the Qur'an then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality - either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur'aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur'aan which is more important than all of this." (6)

Muhammad ibn al-Fadl said: "I heard my grandfather say: I asked my father for permission to study under Qutaybah, so he said: "First learn the Qur'aan and then I will give you permission." So I memorized the Qur'aan by heart. Then he said to me: "Remain until you have led the people in prayer with it (i.e. for taraweeh prayer)." So I did so, and after the "eed prayer he gave me permission, so I left for Marw." (7)

Ibn 'Abdul-Barr (d. 463H) said: "Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Companions and those that follow them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijtihaad (a knowledge-based judgment that a qualified scholar makes, intending to reach the truth), then such a person has erred So the first knowledge is memorization of the Book of Allah and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it. However, I do not say that it is obligatory to memorize all of the Qur'an but I do say that it is obligatory and essential for anyone who wishes to become a scholar - not that it is something obligatory in itself." (8)

Al-Khateeb al-Baghdaadee (d. 463H) said: "It is fitting for a student that he begins with memorization of the Book of Allah -since it is the greatest of the branches of knowledge and that which should be placed first and given precedence." (9)

Al-Haafidh an-Nawawee (d. 676H) said: "The first thing he should begin with-is memorization of the mighty Qur'aan, which is the most important of the branches of knowledge. And the Companions and those that follow them did not use to teach hadeeth or fiqh except to one who had memorized the Qur'aan When he has memorized it, let him beware of preoccupying himself from it with hadeeth, fiqh or other things, to the extent that it leads him to forget anything of the Qur'aan, or makes that likely." (10)

Seeking knowledge in due Amounts (11)

Allah (`azza wa jall) said: "And it is a Qur'aan which We have divided into parts, in order that you may recite it to men at intervals. And We have sent it down in stages." (12)

The Prophet sallallaahu `alayhi wa sallam said to `Abdullaah ibn `Amr ibn al-`Aas: "Read the Qur'aan in every month." I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: "Recite it in every twenty nights." I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: "Then recite it in every seven days and do not increase upon that." (13)

'Abdullaah ibn 'Amr ibn al-'Aas also related from the Prophet (sallallaahu `alayhi wa sallam) that he said: "He does not understand the Qur'aan who recites it in less than three days" (14)

Umar ibn 'Abdul-Waahid, a companion of al-Awzaa'ee said: We read in al-Muwattaa to Maalik (d. 179H) in forty days, so he said: "A book that took me forty years to compile, you take from me in forty days! How little you understand of it." (15)

Al-Khateeb al-Baghdaadee said: "It is fitting that he takes care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it., memorize it and be able to understand it. Because Allah says which means: "And those who disbelieve say: Why is the Qur’aan not send down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.("16") (17)

Al-Khateeb also said: "And know that the heart in an organ from the organs. It is able to bear somethings and unable to bear others—just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of miles in a day without tiring, whereas others are unable to even walk a mile a day before they become tired... So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a firm and proficient teacher.'' (18)

Supplicating for an Increase in Knowledge(19)
Allah (`azza wa jall) said which means: "Say: My Lord! Increase me in knowledge." (Soorah TaaHaa 20:114)

Umm Salamah said:Allaah's Messenger (sallallaahu `alayhi wa sallam) used to supplicate in the morning prayer: "O Allah! I ask you for beneficial knowledge, righteous action and pure sustenance." (20) Anas bin Maalik (be) said: I heard Allaah's Messenger (sallallaahu `alayhi wa sallam) supplicate:"O Allah! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit." (21)

Abu Bakr Muhammad ibn Ja'far said: I heard Ibn Khuzaymah (d. 311H) being asked: From where did you acquire this knowledge? So he said: "Allaah’s Messenger (sallallaahu `alayhi wa sallam) said: "Zam-zam water is that for which it is drunk." (22) So when I drunk zam-zam water, I supplicate to Allah for beneficial knowledge." (23)

Shaykhul-lslaarn Ibn Taymiyyah said: (24) "The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allah and turning towards Him, Allah guides such a person—as He said which means: "O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me." (25)

And as the Prophet (sallallaahu `alayhi wa sallam) used to say: "O Allah! Lord of Jibreel, Meekaa 'eel and Israafeel. The Originator of the heavens and the earth. Knower of the Unseen and the apparent. You judge between Your servant in that which he differs. So guide me in that which I differ from the truth—by Your permission. Indeed, You guide whomsoever You please, to a Path that is straight." (26)

Foot Notes:
1. From An-Nubadh fee Aadaabit-Talabil-'ilm (pp.61-66), slightly abridged.
2. Related by al-Bukhaaree (no. 7086)
3. Fathul-Baaree (13/39)
4. Related by Ibn Muflih in Al-Aadaabush-Shar'iyyah.
5. Related by Ibn Abee Ya'laa in Tabaqaatul-Hanaabilah (1/41).
6. Fataawaa al-Kubra (2/54-55).
7. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/722).
8. Jaami' Bayaanul-'llm wa fadlihi (pp. 526-528)
9. Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabis-Saami'(1/106).
10. From the introduction to Al-Majmoo' Sharhul-Muhadhhab (1/38)
11. From An-Nubadh (pp.67-69)
12. Soorah al-lsraa 17:106.
13. Related by al-Bukhaaree (no. 5052) and Muslim (no. 1159) and the wording is from Muslim).
14. Saheeh: related by Abu Daawood in his Sunan (no. 1394) and it was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (no. 1294). 15. Related by Ibn 'Abdul-Barr in at-Tawheed (1/77)
16. Soorah al-Furqaan 25:32.
17. Al-Faqeeh wal-Mutafaqqih (2/101).
18. Al-Fapeeh wal-Mutafaqqih (2/107).
19. An-Nubadh (pp. 97-99).
20. Hasan: related by Ahmad (6/305) and atTiyaalasee (p.224). It was authenticated by al-Haafidh Ibn Hair in Nataa'ijul Aflkaar (2/313).
21. Related by Haakim (1/510) and he said: "It is authentic upon the condition of Muslim." Adh-Dhahabee also agreed.
22. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/721).
23. Hasan: It has been narrated by many different ways. Refer to all- Maqasidu lHasanah ( 928) of as-Sakhawi for its authentication and sources.
24. Majmoo`ul fataawaa (4/39)
25. Related by Muslim (no. 2577) form Abu Dharr.
26. Related by Muslim (no. 770) from `Aaishah.

Source: http://www.missionislam.com

The Importance of Tajweed

By Sister Fatima Barakatullah
Listening to the Qur'an being recited correctly is enough to soften even the hardest of hearts and Muslims and non-Muslims alike find it a deeply moving experience even if they do not understand what is being said. We feel this even more in Ramadaan when we are in the Taraweeh prayers and we can really feel the difference if we go to a Masjid where the Tajweed rules of Qur'an recitation are not being observed as they should. Every single Muslim has to recite Qur'an in Salah but many of us do not realise that reciting the Qur'an correctly, observing the rules of recitation is not an advanced science for expert reciters alone, rather it is an obligation upon each and every one of us whenever we recite the Qur'an.

What is Tajweed
The word Tajweed linguistically means 'proficiency' or 'doing something well'. It comes from the same root letters as the word 'Jayyid' in Arabic (meaning 'good'): Jeem, Waw and Daal. When applied to the Qur'an, it means giving every letter of the Qur'an its rights and dues of characteristics when we recite the Qur'an and observing the rules that apply to those letters in different situations. We give the letters their rights by observing the essential characteristics of each letter that never leave it. And we give them their dues by observing the characteristics of each letter that are present in them some of the time and not present at other times.

The Qur'an was revealed with Tajweed rules applied to it. In other words, when the angel Jibreel (alaihis salaam) recited the words of Allah to the Prophet Muhammad (sallallaahu 'alaihi wa sallam) he recited them in a certain way and he showed the Prophet (sallallaahu 'alaihi wa sallam) the ways in which it was permissible to recite the Qur'an. So it is upon us to observe those rules so that we recite it in the way it was revealed.

At the time of the Prophet (sallallaahu 'alaihi wa sallam) there was no need for people to study Tajweed because they talked with what is now known as Tajweed so it was natural for them. When the Arabs started mixing with the non-Arabs as Islam spread, mistakes in Qur'an recitation started appearing, so the scholars had to record the rules. Now, because the everyday Arabic that Arabs speak has changed so much from the Classical Arabic with which the Qur'an was revealed, even Arabs have to study Tajweed.

The purpose of Tajweed
The Qur'an is the word of Allah, and its every syllable is from Allah. Its recitation must be taken very seriously. The purpose of the Science of Tajweed in essence is to make the reciter proficient in reciting the Qur'an, observing the correct pronunciation of every letter with the rulings and characteristics which apply to each letter, without any exaggeration or deficiency. And so through this the reciter can recite the Qur'an upon the way of the Prophet (sallallaahu alaihi wa sallam) who received it from Jibreel who received it from Allah (subhanahu wa ta'aala) in the Classical Arabic dialect that it came down in.

Arabic letters each have a Makhraj - an exit or articulation point - in the mouth or throat from which they originate and they also each have Sifaat - attributes, or characteristics - particular to them. Knowing the Makhraj and Sifaat of each letter is an important part of Tajweed. Sometimes two letters have very similar exits which makes mixing them up easy. So if a person does not know the attributes of each letter there is a danger that he will change the meaning of the words in Qur'an recitation. Observing the rules of Tajweed in reciting protects the reciter from making mistakes in reciting the Qur'an.

The ruling of reading with Tajweed
Muhammad bin Al-Jazaree the great Qur'an and Hadeeth scholar of the 9th Century (Hijri) says in his famous poem detailing the rules of Tajweed:

"And applying Tajweed is an issue of absolute necessity, Whoever doesn't apply Tajweed to the Qur'an, then a sinner is he."

Sheikh Zakariyyaa Al-Ansari [died in 926 H.] said in explanation of this verse in his book: Sharh al-Muqaddimah al-Jazariyyaa

"It is required to observe all of the Arabic rules in that which changes it and ruins the meaning".

So he regarded it as an obligation to keep away from the major mistakes in reciting the Qur'an.

The scholars have divided the types of mistakes one might fall into when reciting the Qur'an into two types:

1. Clear mistakes: which usually change obvious things and change the meaning.

2. Unobvious (hidden) mistakes: for which one may need to study Tajweed rules.

And the majority of scholars agree that applying the Tajweed rules of Qur'an such that the Clear Mistakes are avoided is an individual obligation (Fard 'Ayn) upon every Muslim who has memorised part of or all of the Qur'an. As for applying all of the rules of Tajweed and avoiding the Unobvious mistakes then it is (Fard Kifaayah) upon the Muslim ummah. That is, there must be some students of knowledge who have knowledge of that. This is because the Qur'an was revealed with the Tajweed rules applied to it and the Prophet (sallallaahu alaihi wa sallam) recited it back to Jibreel in that way and the Companions of the Prophet (sallallaahu alaihi wa sallam) read it in that way, so it is an established Sunnah.

The Clear mistakes must be avoided by all and to avoid them one must memorise and read attentively and have knowledge of some basic aspects of Tajweed. If a person falls into the Clear Mistakes, this is considered a sin and Ibn Taymiyyah even regarded it undesirable for a Student of Knowledge (i.e. someone who knows Tajweed) to pray behind a person who makes Clear Mistakes in their Salaah. As for the Unobvious mistakes, then the ruling on them is lighter and the recitation of a person falling into this type of mistake is regarded as lacking in completeness but prayer behind such a person is sound.

The List below shows what type of mistakes fall under each category.

Clear mistakes

Mistakes in words which are clear and inconspicuous, usually changing the meaning. Mistakes related to correct pronunciation of letters so that letters are not mixed up. Scholars, and the ordinary Muslims should avoid these.

Examples of Clear mistakes:

• Changing one letter into another, or a short vowel (harakah) into another, (changing Fathah into Damma or the letter Qaaf into Kaaf etc)

• Not observing the elongations (Madd) at all. Reciting them quickly as if there is no Madd so that they turn into the length of a vowel.

• Making a madd letter out of a normal harakah.

• Stopping or starting at an incorrect place so that the meaning is spoilt. Like stopping at 'Laa ilaaha' (There is no God), without completing 'illallaah' (except Allah).

Unobvious mistakes

Mistakes which are to do with perfecting pronunciation and are not obvious. Known only by those who have studied Tajweed rules or experts in this field. Ordinary Muslims may not know these or perceive these as mistakes.

Examples of Unobvious mistakes:

• Not being totally exact with the elongation of letters: (Making the Madd shorter or longer by a 1/2 or even 1/4 degree etc.)

• Not observing the attributes of each letter perfectly: (Slightly rolling the Raa', or exaggerating the 'N' sound in Noon etc.)

• Not observing the rules with which to pronounce letters when they are next to each other (like not merging certain letters that should be merged (idghaam) and not clearly pronouncing those which should be clearly pronounced (ith-haar) etc.)

• Making light letters sound heavy and heavy letters sound light (Except if by doing this you change a letter into another; in this case it would be an obvious mistake.)

And of the proofs that the scholars bring to show the obligation of Tajweed and that it is an established Sunnah is that Allah says in the Qur'an, the meaning of which is:

'And recite the Qur'an (aloud) in a (slow and melodious) style (tarteela)' (Surah Muzzammil, aayah 4)

Ali ibn Abi Talib (radi Allahu 'anhu) said in the explanation of this aayah:

"at-Tarteel is Tajweed of the letters and knowing where to stop (correctly)".
And of the proofs also is that Allah says in the Qur'an, the meaning of which is:

'Those who We have given the Book to, give it its right in recitation ( recite it as it should be recited)' (Surah al-Baqarah, aayah 121)
And of the rights of reciting correctly is reciting it the way it was revealed.

There are various ahadeeth also showing us the importance of Tajweed.

Umm Salamah was asked about the recitation of the Prophet (sallallaahu alaihi wa sallam) and she described it as a recitation 'clearly-distinguished letter by letter'.

Sa'eed bin Mansoor relates in his Sunan that a man was reciting the Qur'an to Abdullah bin Mas'ood and he recited
"Innamas sadaqaatu lil fuqara-i wal masaakeen", so Ibn mas'ood said: "This was not how the Messenger of Allah (sallallaahu alaihi wa sallam) recited it to me!" So the man asked,
"How did he read it to you oh Aba Abdir-Rahman?" So he said "Lil Fuqaraaaa-i wal masaakeen", he elongated the word Fuqaraa and the knowledge of the different lengths of elongation (mudood) is also from the rules of Tajweed.

Reciting the Qur'an melodiously
1. The Prophet (sallallaahu alaihi wa sallam) used to recite the Qur'an in slow, measured, rhythmic tones as Allah had instructed him, not hurriedly, but rather "he would recite a surah in such slow rhythmic tones that it would be longer than it would seem possible."

2. He would stop at the end of each aayah.

3. He commanded people to recite in a beautiful voice in a pleasant melodious tone. He said "Beautify the Qur'an with your voices [for a fine voice increases the Qur'an in beauty]"
and he said

4. " He who does not recite the Qur'an in a pleasant tone is not of us." Unfortunately all to often we find people reciting the Qur'an quickly and without changing their tone and without any feeling.

5. We should put all our efforts into reciting the Qur'an with as much feeling as we can! Have you ever prayed behind an Imam who read with feeling? Well the Prophet (sallallaahu alaihi wa sallam) said "Truly the one who has one of the finest voices among the people for reciting the Qur'an is the one whom you think fears Allah when you hear him recite."

6. And once when the Prophet (sallallaahu alaihi wa sallam) complimented Abu Moosaa al-Ash'ari on the beauty of his recitation, Abu Moosaa said "Had I known you were there, I would have made my voice more pleasant and emotional for you."

Let us remember, that the Qur'an is the word of Allah. In it we find exhortations, warnings, glad-tidings, parables, stories of the past, commands and prohibitions. Aayaat to make us think, reflect, cry, fear, hope, love, fall down in prostration! How can we recite all of this without feeling!? When we recite an aayah of Qur'an we should imagine that we are trying to feel and convey the full message behind that aayah. Perhaps some of us don't feel confident. I believe that this lack of confidence comes partly from not knowing the rules of Tajweed correctly and so fearing that we will make mistakes and partly from not understanding the meaning of what we are reciting. So let us work hard to remove these two obstacles by learning Tajweed and working towards learning Arabic.

Helpful Tips towards learning Tajweed
• You must find a Qur'an teacher who has studied Tajweed to listen to your recitation and correct you. Tajweed cannot merely be learnt from books, because the movements of your mouth as well as the sounds are important and only a teacher can correct you and make sure you are applying the rules correctly. Sometimes local Mosques will run classes. Qur'an recitation is a science which was passed down generation by generation through teachers not just books, with a direct line to the Prophet (sallallaahu alaihi wa sallam)

• Find a book containing the rules of Tajweed and learn each rule little by little, applying it as you go along with the help of your teacher. There are many concise Arabic books and in English there are some books as well as tapes to help. Look for books with some drawings showing you how to pronounce each letter.

• Listen to Qur'an tapes of reciters who recite very clearly, at a medium or slow speed (like Sheikh Hudhaify or Sheikh Muhammad Hosary) and try and notice them applying the different rules of Tajweed. Repeat after them while trying to apply the rules you've learnt. Try to copy their tone and melody as well and see how it changes as the meaning of what they're reciting changes.

• Tajweed website: There is an excellent Tajweed website I came across in English which details many aspects of Tajweed in a very clear way including a Question and Answer section:
http://www.abouttajweed.com

• Tajweed Mus-haf: You can get a new Mus-haf (copy of the Qur'an), called Mus-haf at-Tajweed, which has the rules of Tajweed incorporated in the text of the Qur'an in colour coding! This is very helpful as it prompts you as you go along. There is also a computer program you can buy with it which highlights Tajweed rules with recitation.

• Tajweed Poem: If you know Arabic you could memorise Ibn al-Jazaree's poem which contains all the rules of Tajweed. You can get the poem on tape sung as a nasheed in Arab countries. You might find memorising the rules easy in this way.

• Try and apply the rules you learn to the Surahs you have already memorised and don't become lazy about reciting correctly. You might have to revise the surahs by looking back at them.

• Practice and repetition will make perfect insha Allah: As Ibn al-Jazaree says in his poem about acquiring Tajweed:
'And there is no obstacle between it (learning Tajweed) and leaving it, Except that a person must exercise his mouth with it!'

May Allah help us all to give His Book its right when we recite it and make reciting it more beloved to our tongues than anything else. Aameen.---------------------

Much of the factual information for this article has been taken from the book 'Qawaa'id at-Tajweed' by Dr. 'Abdul Azeez Abdul Fattah al-Qaari' a teacher of the Islamic University in Madinah. Published by Maktabah Dar in Madinah and from 'The Prophet's (sallallaahu 'alaihi wa sallam) prayer described' by Sheikh al-Albaani (rahimahullah). It was looked over and corrected by the brothers at abouttajweed.com in Saudi Arabia..

Source: http://www.missionislam.com

What is the Challenge of the Qur'an with Respect to Arabic Prose & Poetry?

M S M Saifullah, cAbd ar-Rahman Robert Squires & Muhammad Ghoniem

The Qur'an in many places challenges the people to produce a surah like it. It appears that the Christian missionaries who call the challenge irrelevent or an utterly subjective criterion are pretty much unaware of how the Arabic poetry and prose compares with the Qur'an. This article is devoted to deal with one aspect of the Qur'anic challenge of produce a surah like it. What is meant by surah like it with respect to the Arabic prose and poetry?

The verses of the Qur'an dealing with the challenge are given below (Hilali and Muhsin Khan's Translation):
Say: "If the mankind and the jinns were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another." [Qur'an 17:88]

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our slave (Muhammad Peace be upon him ), then produce a surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. [Qur'an 2:23]

And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurat (Torah), and the Injeel (Gospel), etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for mankind) - wherein there is no doubt from the the Lord of the 'Alamin (mankind, jinns,and all that exists).

Or do they say: "He (Muhammad(P)) has forged it?" Say: "Bring then a surah (chapter) like unto it, and call upon whomsoever you can, besides Allah, if you are truthful!" [Qur'an 10:37-38]

Or they say, "He (Prophet Muhammad(P)) forged it (the Qur'an)." Say: "Bring you then ten forged surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!" [Qur'an 11:13]

Or do they say: "He (Muhammad(P)) has forged it (this Qur'an)?" Nay! They believe not! Let them then produce a recital like unto it (the Qur'an) if they are truthful. [Qur'an 52:33-34]

cAbdur Rahim Green mentions that:

These are the sixteen al-Bihar (literally "The Seas", so called because of the way the poem moves, according to its rhythmic patterns): at-Tawil, al-Bassit, al-Wafir, al-Kamil, ar-Rajs, al-Khafif, al-Hazaj, al-Muttakarib, al-Munsarih, al-Muktatab, al-Muktadarak, al-Madid, al-Mujtath, al-Ramel, al-Khabab and as-Saria'. So the challenge is to produce in Arabic, three lines, that do not fall into one of these sixteen Bihar, that is not rhyming prose, nor like the speech of soothsayers, and not normal speech, that it should contain at least a comprehensible meaning and rhetoric, i.e. not gobbledygook. Now I think at least the Christian's "Holy spirit" that makes you talk in tongues, part of your "Tri-Unity" of God should be able to inspire one of you with that!

To begin with; the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry. It is a speech with metre and rhyme, which means every line of it ends upon a definite letter, which is called the 'rhyme'. This rhymed poetry is again divided into metres or what is called as al-Bihar, literally meaning 'The Seas'. This is so called because of the way the poetry moves according to the rhythmic patterns. There are sixteen al-Bihar viz; at-Tawil, al-Bassit, al-Wafir, al-Kamil, ar-Rajs, al-Khafif, al-Hazaj, al-Muttakarib, al-Munsarih, al-Muktatab, al-Muktadarak, al-Madid, al-Mujtath, al-Ramel, al-Khabab and as-Saria'. Each one rhymes differently. For metres of Arabic poetry please see please see Lyall's book Translations Of Ancient Arabian Poetry, Chiefly Pre-Islamic.[1] He discusses al-Kamil, al-Wafir, al-Hajaz, at-Tawil, al-Bassit, al-Khafif and al-Madid briefly.[2]

The other branch of Arabic speech is prose, that is non-metrical speech. The prose may be a rhymed prose. Rhymed prose consists of cola ending on the same rhyme throughout, or of sentences rhymed in pairs. This is called "rhymed prose" or sajc. Prose may also be straight prose (mursal). In straight prose, the speech goes on and is not divided in cola, but is continued straight through without any divisions, either of rhyme or of anything else. Prose is employed in sermons and prayers and in speeches intended to encourage or frighten the masses.[3] One of the most famous speeches involving sajc is that of Hajjaj bin Yusuf in his first deputation in Iraq in post-Islamic and Quss bin Sa'idah in pre-Islamic times.

So, the challenge, as cAbdur Rahim Green mentions, is to produce in Arabic , three lines, that do not fall into one of these sixteen al-Bihar, that is not rhyming prose, nor like the speech of soothsayers, and not normal speech, that it should contain at least a comprehensible meaning and rhetoric, i.e. not gobbledygook. Indeed

The Qur'an is not verse, but it is rhythmic. The rhythm of some verses resemble the regularity of sajc, and both are rhymed, while some verses have a similarity to Rajaz in its vigour and rapidity. But it was recognized by Quraysh critics to belong to neither one nor the other category.[4]

t is interesting to know that all the pre-Islam and post-Islamic poetry collected by Louis Cheikho falls in the above sixteen metres or al-Bihar.[5] Indeed the pagans of Mecca repeated accuse Prophet Muhammad(P) for being a forger, a soothsayer etc. The Arabs who were at the pinnacle of their poetry and prose during the time of revelation of the Qur'an could not even produce the smallest surah of its like. The Qur'an's form did not fit into any of the above mentioned categories. It was this that made the Qur'an inimitable, and left the pagan Arabs at a loss as to how they might combat it as Alqama bin cAbd al-Manaf confirmed when he addressed their leaders, the Quraysh:

Oh Quraish, a new calamity has befallen you. Mohammed was a young man the most liked among you, most truthful in speech, and most trustworthy, until, when you saw gray hairs on his temple, and he brought you his message, you said that he was a sorcerer, but he is not, for we seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behavior, and we have heard their rhymes; you said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraish, look to your affairs, for by Allah a serious thing has befallen you.

It is a well known fact that the Qur'an was revealed in seven ahruf (or seven forms) to facilitate greater understanding of it among the Arabs who had different dialects. This was also to challenge them on their own grounds to produce a surah like that of the Qur'an. The challenge became more obvious when none of the seven major tribes could imitate it even in their own dialects as no one could claim that it was difficult to imitate due to it not being in their own dialect.[6]

What Do The Orientalists Say About The Inimitability Of The Qur'an?
E H Palmer, as early as 1880, recognized the unique style of the Qur'an. But he seem to have been wavering between two thoughts. He writes in the Introduction to his translation of the Qur'an:

That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur'an itself is not surprising. In the first place, they have agreed before-hand that it is unapproachable, and they have adopted its style as the perfect standard; any deviation from it therefore must of necessity be a defect. Again, with them this style is not spontaneous as with Muhammad and his contemporaries, but is as artificial as though Englishmen should still continue to follow Chaucer as their model, in spite of the changes which their language has undergone. With the Prophet, the style was natural, and the words were those in every-day ordinary life, while with the later Arabic authors the style is imitative and the ancient words are introduced as a literary embellishment. The natural consequence is that their attempts look laboured and unreal by the side of his impromptu and forcible eloquence.[7]

The famous Arabist from University of Oxford, Hamilton Gibb was open upon about the style of the Qur'an. In his words:
...the Meccans still demanded of him a miracle, and with remarkable boldness and self confidence Mohammad appealed as a supreme confirmation of his mission to the Koran itself. Like all Arabs they were the connoisseurs of language and rhetoric. Well, then if the Koran were his own composition other men could rival it. Let them produce ten verses like it. If they could not (and it is obvious that they could not), then let them accept the Koran as an outstanding evident miracle.[8]

And in some other place, talking about the Prophet(P) and the Qur'an, he states:

Though, to be sure, the question of the literary merit is one not to be judged on a priori grounds but in relation to the genius of Arabic language; and no man in fifteen hundred years has ever played on that deep-toned instrument with such power, such boldness, and such range of emotional effect as Mohammad did.[9]

As a literary monument the Koran thus stands by itself, a production unique to the Arabic literature, having neither forerunners nor successors in its own idiom. Muslims of all ages are united in proclaiming the inimitability not only of its contents but also of its style..... and in forcing the High Arabic idiom into the expression of new ranges of thought the Koran develops a bold and strikingly effective rhetorical prose in which all the resources of syntactical modulation are exploited with great freedom and originality.[10]

On the influence of the Qur'an on Arabic literature Gibb says:
The influence of the Koran on the development of Arabic Literature has been incalculable, and exerted in many directions. Its ideas, its language, its rhymes pervade all subsequent literary works in greater or lesser measure. Its specific linguistic features were not emulated, either in the chancery prose of the next century or in the later prose writings, but it was at least partly due to the flexibility imparted by the Koran to the High Arabic idiom that the former could be so rapidly developed and adjusted to the new needs of the imperial government and an expanding society.[11]

As the Qur'an itself says:
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith. (Qur'an 2:23-24)

Lastly, the beautiful style of the Qur'an is admired even by the Arab Christians:
The Quran is one of the world's classics which cannot be translated without grave loss. It has a rhythm of peculiar beauty and a cadence that charms the ear. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence. When it is read aloud or recited it has an almost hypnotic effect that makes the listener indifferent to its sometimes strange syntax and its sometimes, to us, repellent content. It is this quality it possesses of silencing criticism by the sweet music of its language that has given birth to the dogma of its inimitability; indeed it may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.[12]

The above sentences speak of themselves. Summing up: Within the Arabic literature, either poetry or prose, there is nothing comparable to the Qur'an. Muslims throughout the centuries are united upon the its inimitability.

There is also a talk by Christian missionaries that there are grammatical 'errors' in the Qur'an. In retort, it can be mentioned that the Arab contemporaries of Muhammad(P) were most erudite and proficient in the idiosyncrasies of Arabic speech; and hence, if they had found any grammatical 'errors' in the Qur'an, they would have revealed it when Muhammad(P) challenged them with to do so. Therefore, since they did not take up his challenge on this issue, we can be rest assured that no such grammatical 'errors' exist in the Qur'an.

Indeed the grammatical errors claimed by Christian missionaries have been already discussed and refuted in a reputed journal.[13] It turns out that lack of knowledge of intricate constructions in classical Arabic by Christian missionaries gave rise to so-called grammatical 'errors'.

I'jaz al-Qur'an (Or Inimitability Of The Qur'an) & Its Exposition
I'jaz literally means "the rendering incapable, powerless". It is the concept relating to the miraculous nature of the Qur'an. What consitutes this miracle is a subject that has engaged Muslims scholars for centuries. By the early part of the third century AH (ninth century CE), the word i'jaz had come to mean that quality of the Qur'an that rendered people incapable of imitating the book or any part; in content and form. By the latter part of that century, the word had become the technical term, and the numerous definitions applied to it after the tenth century have shown little divergence from the key concepts of the inimitability of the Qur'an and the inability of human beings to match it even challenged (tahiddi).[14]
Thus, the Islamic doctrine of i'jaz al-Qur'an consists in the belief that the Qur'an is a miracle (mu'jizah) bestowed on Muhammad(P). Both terms, i'jaz and mu'jizah come from the same verbal root. While mu'jizah is the active principle of a'jaza, i'jaz is its verbal noun.[15]
The early theological discussions on i'jaz introduced the hypothesis of sarfah ("turning away") and argued that the miracle consisted of God's turning the competent away from taking up the challenge of imitating the Qur'an. The implication of sarfah is that the Qur'an otherwise could be imitated. However, cAbd al-Jabbar (d. 1025 CE), the Mu'tazilite theologian rejected sarfah because of its obvious weaknesses.

cAbd al-Jabbar rejects the doctrine of sarfah for two main reasons. Firstly, because it contradicts the verse of the Qur'an stating that neither jinn nor human can rival the Qur'an, and secondly because it makes a miracle of something other than the Qur'an, i.e., the sarfah, the prohibition from production, and not the Qur'an itself. In addition to this, according to 'Abd al-Jabbar, the doctrine of sarfah displays four major weaknesses:

It ignores the well-known fact that the Arabs of Muhammad's time had acknowledged the superior quality of speech of the Qur'an;
It is in direct conflict with the meaning of the verses of the Challenge;
It implies that the Qur'an is not a miracle; and
It asserts that the Arabs were out of their minds (khuruj 'an al-'aql).

This doctrine, in fact, implies that they could have produced a rival to the Qur'an, but simply decided against doing so. It effectively calls into question either their motives or their sanity. Therefore, according to cAbd al-Jabbar the correct interpretation of sarfah is that the motives to rival the Qur'an disappeared (insarafah) because of the recognition of the impossibility of doing so.[16]

cAbd al-Jabbar insisted on the unmatchable quality of the Qur'an's extra-ordinary eloquence and unique stylist perfection. In his work al-Mughni (The Sufficient Book), he argued that eloquence (fasahah) resulted from the excellence of both meaning and wording, and he explained that there were degrees of excellence depending on the manner in which words were chosen and arranged in any literary text, the Qur'an being the highest type.[17]
al-Baqillani (d. 1013 CE), in his systematic and comprehensive study entitled I'jaz al-Qur'an upheld the rhetorically unsurpassable style of the Qur'an, but he did not consider this to be a necessary argument in the favour of the Qur'an's uniqueness and emphasized instead the content of revelation.

The choice and arrangement of words, referred to as nazm was the focus of discussion by al-Jahiz, al-Sijistani (d. 928 CE), al-Bakhi (d. 933 CE) and Ibn al-Ikhshid (d. 937 CE). al-Rummani and his contemporary al-Khattabi (d. 998 CE) discussed the psychological effect of nazm of the Qur'an in their al-Nukat fi I'jaz al-Qur'an and Bayan I'jaz al-Qur'an, respectively.
The author who best elaborated and systematized the theory of nazm in his analysis of the i'jaz is cAbd al-Qahir al-Jurjani (d. 1078 CE) in his Dala'il al-I'jaz. His material was further organized by Fakhr ad-Din al-Razi (d. 1209) in his Nihayat al-I'jaz fi Dirayat al-I'jaz and put to practical purposes by al-Zamakhshari (d. 1144 CE) in his exegesis of the Qur'an entitled al-Kashasaf, rich in rhetorical analysis of the Qur'anic style.[18]
Hardly anything new has been added by later authors

.Is The Bible Inimitable?
Anyone who has read the history of the Bible as a text as well as the constantly changing canon at the whims of the leaders of the Church and some 300,000+ variant readings in the New Testament itself would suggest that no book in history enjoyed such as reputation. The process of serious editing through which the Christian Bible went through is unparalleled in its almost 2000 year history. This would itself make the Bible an inimitable book.

As far as the language of the Bible and its stylistic perfection is concerned, the Bible does not make any such claim. Therefore, it not does challenge the mankind of produce a few verses or a chapter like it. Further, it is a Christian claim that the Bible contains scribal and linguistic errors. The language in which the Greek New Testament was written is demotic Greek which itself has little or no regard for grammatical rules of classical Greek. Comparing the stylistic perfection of the Qur'an versus stylistic imperfection of the Bible, von Grunebaum states:
In contrast to the stylistic perfection of the Kur'an with the stylistic imperfections of the older Scriptures the Muslim theologian found himself unknowingly and on purely postulative grounds in agreement with long line of Christian thinkers whose outlook on the Biblical text is best summed up in Nietzsche's brash dictum that the Holy Ghost wrote bad Greek.[19]

Futher, he elaborates the position of Western theologians on the canonization process and composition of the Bible:
The knowledge of the Western theologian that the Biblical books were redacted by different writers and that they were, in many cases, accessible to him only in (inspired) translation facilitated admission of formal imperfections in Scripture and there with lessened the compulsive insistence on its stylistic authority. Christian teaching, leaving the inspired writer, under the guidance of the Holy Spirit, free in matters of style, has provided no motivation to seek an exact correlation between the revealed text on the one hand and grammar and rhetoric on the other. It thereby relieved the theologian and the critic from searching for a harmony between two stylistic worlds, which at best would yield an ahistoric concept of literary perfection and at worst would prevent anything resembling textual and substantive criticism of Revelation....

In Christianity, besides, the apology for the "low" style of the Bible is merely a part of educational problem - what to do with secular erudition within Christianity; whereas in Islam, the central position of the Kur'an, as the focal point and justification of grammatical and literary studies, was theoretically at least, never contested within the believing community.[20]
That pretty much sums up the Bible, its stylistic perfection (or the lack of it!) and the position of Western theologians.
And Allah knows best!

References
[1] C J Lyall, Translations Of Ancient Arabian Poetry, Chiefly Pre-Islamic, Williams & Norgate Ltd., London, 1930.
[2] Ibid., pp. xlv-lii.
[3] Ibn Khaldun, The Muqaddimah, Franz Rosenthal (Translator), Volume III, Routledge & Kegan Paul, London, 1958, p. 368.
[4] A F L Beeston, T M Johnstone, R B Serjeant and G R Smith (Editors), Arabic Literature To The End Of The Ummayad Period, 1983, Cambridge University Press, p. 34.
[5] Louis Cheikho, Shucara' 'al-Nasraniyah, 1890-1891, Beirut.
[6] Abu Ameenah Bilal Philips, Tafseer Soorah al-Hujuraat, 1988, Tawheed Publications, Riyadh (Saudi Arabia), p. 28.
[7] E H Palmer (Tr.), The Qur'an, 1900, Part I, Oxford at Clarendon Press, p. lv.
[8] H A R Gibb, Islam - A Historical Survey, 1980, Oxford University Press, p. 28.
[9] Ibid., p. 25.
[10] H A R Gibb, Arabic Literature - An Introduction, 1963, Oxford at Clarendon Press, p. 36.
[11] Ibid., p. 37.
[12] Alfred Guillaume, Islam, 1990 (Reprinted), Penguin Books, pp. 73-74.
[13] M A S Abdel Haleem, Grammatical Shift For The Rhetorical Purposes: Iltifat & Related Features In The Qur'an, Bulletin of School of Oriental and African Studies, Volume LV, Part 3, 1992.
[14] Mircea Eliade (Editor in Chief), The Encyclopedia Of Religion, Volume 7, Macmillam Publishing Company, New York, p. 87, Under I'jaz by Issa J Boullata.
[15] Yusuf Rahman, The Miraculous Nature Of Muslim Scripture: A Study Of 'Abd al-Jabbar's I'jaz al-Qur'an, Islamic Studies, Volume 35, Number 4, 1996, p. 409.
[16] Ibid., pp. 415-416.
[17] The Encyclopedia Of Religion, Op.Cit, p. 88.
[18] Ibid.
[19] B Lewis, V L Menage, Ch. Pellat & J Schacht (Editors), Encyclopedia Of Islam (New Edition), 1971, Volume III, E J Brill (Leiden) & Luzac & Co. (London), p. 1020 (Under I'djaz).
[20] Ibid.

Source: http://www.missionislam.com

Why God's (Allah's) Book Cannot Contain Error

1. God Revealed It: - “ Those who disbelieve in the Reminder when it comes to them (are guilty), for indeed it is an Honorable Scripture. Falsehood cannot come at it from before it or behind it. (It is) a revelation from the Wise, the Owner of Praise”
[Qur'an 41:41-42]

“ Praise be to Allah* Who has revealed the Scripture unto His slave, and has not placed therein any crookedness(but has made it) straight”
[Qur'an 18:l-2].

“ Allah has (now) revealed the fairest of statements, a Scripture consistent”
[Qur'an 39:23]

2. God Preserves It: God has promised to always preserve His book. He says:

“ Surely We revealed the Reminder [the Qur'an and We verily are it's Guardian]” [Qur'an 15:9].

The Qur'an contains no additions. It remains today - letter for letter - as it was revealed over 1400 years ago -nothing added, nothing taken away. Two of the original manuscripts of the Qur'an prepared 1400 years ago still exist today. one is in the Topkapi Sarav Museum in Istanbul, Turkey, and the other in Tashkent, Russia. Both of these are identical in content with the Qur'an available all over the world today.

3. You Can Examine It: God Says:

“ Will they not then consider the Qur'an with care? If it had been from other than Allah they would have found therein much discrepancy”
[Qur'an 4:82]

Here God challenges people to find an error in the Qur'an. If it contains errors then it cannot be from God. If, on the other hand, it bad been the production of a human being it would definitely contain errors. A human writer 1400 years ago would have written on the basis of the level of knowledge of his or her day. And many of those ideas would turn out to be false later as humankind learns more, especially in the field of science. But the Qur'an is Remarkably free from error.

[*] Allah: name of the only God - used by Arabic-speaking Christians and Jews, and by Muslims of every language.

Allahu Akbar

Source: http://www.missionislam.com

Download the Entire Holy Qur'an to Your Computer

www.missionislam.com

Living By The Qur'an's Values Is Easy

We have made the Qur'an easy to remember. But is there any rememberer there? (Surat al-Qamar: 17)

Allah sent down the Qur'an as a guide to humanity and conveyed the simplest and the best way to lead one's life. The verses give us the good news that Islam is easy to practice: "Allah desires ease for you; He does not desire difficulty for you" (Surat al-Baqara: 185).

The Qur'an is a clear admonition to people of all ages and cultures. However, some people refer to unreliable sources, rather than the Qur'an, that cause them to believe mistakenly that Islam is difficult. The basic reason behind this attitude is their incomplete knowledge of Islam.

In our own day, many people remain utterly unaware of the facts conveyed by the Qur'an, such as the existence of the Hereafter, eternal life in Hell, Paradise's matchless blessings, and our Lord's admonitions and warnings to humanity. However, the Qur'an was sent down so that people could read it and take admonition. The Qur'an reveals that Allah told the Prophet (saas) to say: "(I have been ordered) to recite the Qur'an" (Surat an-Naml: 92).

To read and comply with the Qur'an is one of a Muslim's most important responsibilities. Allah causes people to grasp the Qur'an, and only those who are guided by Him can understand the full meaning of its verses. He also promises guidance to the sincere servants who turn to Him.

Those who assert that the Qur'an is hard to understand seek to prevent people from reading it, turning to Allah, and living by its values. However, Allah states in many parts of the Qur'an that it is easy to understand:

We have sent down Clear Signs to you, and no one rejects them except the deviators. (Surat al-Baqara: 99)

O humanity, a clear proof has come to you from your Lord. We have sent down a Clear Light to you. (Surat an-Nisa': 174)

Apart from the Qur'an, its judgments and practices are also very easy. The following verse is self-explanatory:

We did not send down the Qur'an to you to make you miserable, but only as a reminder for those who have fear. (Surah Ta Ha: 2-3)

The Qur'an's morality is the only way of life that befits human nature. Allah, the Creator of man from nothing, is the One Who best knows people's needs, the forms of worship they can perform, and the ways that lead to a tranquil and peaceful life. For this reason, Allah informs us that He does not impose upon people more than they can bear:

Allah does not impose on any self any more than it can stand. For it is what it has earned; against it, what it has merited. Our Lord, do not take us to task if we forget or make a mistake! Our Lord, do not place upon us a load like the one You placed upon those before us! Our Lord, do not place upon us a load that we have not the strength to bear! And pardon us, forgive us, and have mercy upon us. You are our Master, so help us against the disbelieving people. (Surat al-Baqara: 286)

Out of His infinite Mercy and Compassion for His servants, Allah gives a detailed account of what type of life will give happiness, peace, and tranquility to people. For instance, people are innately fond of love, respect, mercy, and compassion, and expect such treatment from others. They avoid cruelty, evilness, and immorality, and innately fear to be exposed to them. Such feelings and expectations are the inspiration of Allah to a person's soul.

As this is how Allah created human nature, the type of life that complies with Islam's morality is the life that offers the utmost pleasure to humanity. Allah states this fact in Surat ar-Rum, as follows:

So set your face firmly toward the Religion, as a pure natural believer, Allah's natural pattern on which He made humanity. There is no changing Allah's creation. That is the true Religion - but most people do not know it. (Surat ar-Rum: 30)

The Qur'an states in several places that the religion described in the Qur'an is the easiest one in many respects, as follows:

Allah desires ease for you; He does not desire difficulty for you. (Surat al-Baqara: 185)

But as for him who has faith and acts rightly, he will receive the best of rewards, and We will issue a command, making things easy for him. (Surat al-Kahf: 88)

We have made the Qur'an easy to remember. (Surat al-Qamar: 17)

He has selected you and not placed any constraint upon you in the religion - the religion of your forefather Ibrahim. (Surat al-Hajj: 78)

The Sunna of our Prophet (saas) is also easy to practice. Our Prophet (saas), who adopted the Qur'an as his guide, said: "Facilitate (religious matters to people) and do not make (things) difficult. Obey each other and do not differ (among yourselves)." (Bukhari and Muslim).

All Muslims are responsible for presenting the easiness of Islam (which is its very essence), reconciling people's hearts to the Qur'an and Islam, instructing people in the Qur'an and the Sunna of our Prophet (saas), and making them the sole guide of one's life

Source: http://www.missionislam.com

The Qur'an, Knowledge, and Science

A. Abd-Allah

Note: All translations of the Qur'an in this article are based on several translators including Yusuf Ali, Marmaduke Pickthal, T. B. Irving, and N. J. Dawood. However, there are some differences which the author felt made the English closer to the Arabic. The author is indebted to Dr. M. Zerroug for reviewing this article.

The Description of Knowledge in the Qur'an and by the Prophet (saas)

There are plenty of references to knowledge and the pursuit of knowledge in the Qur'an. The general feeling they leave the reader with is that the possessor of knowledge or wisdom has been given a very powerful gift, and that the pursuit of knowledge is something which should be done actively by everyone. Here are a few verses on the subject:

[96:1-5] Read! In the name of your Lord who created - Created the human from something which clings. Read! And your Lord is Most Bountiful - He who taught (the use of) the Pen, Taught the human that which he knew not.

These five verses make up the first passage revealed from the Qur'an to mankind through the Prophet Muhammad (saas). It is interesting that of all the things which Allah chose to begin His revelation with is related to the actions of reading and writing, especially the latter. The ability to write and store information is described by Professor Carl Sagan in his book COSMOS: "Writing is perhaps the greatest of human inventions, binding together people, citizens of distant epochs, who never knew one another. Books break the shackles of time, proof that humans can work magic." [21]

[2:269] He [Allah] grants wisdom to whom He pleases; and he to whom wisdom is granted indeed receives a benefit overflowing. But none will grasp the Message except men of understanding.

[20:114] High above all is Allah, the King, the Truth. Do not be in haste with the Qur'an before its revelation to you is completed, but say, "O my Sustainer! Increase my knowledge."

[3:190-191] Verily in the creation of the heavens and the earth, and the alternation of night and day - there are indeed signs for men of understanding; Men who remember Allah, standing, sitting, and lying down on their sides, and contemplate the creation of the heavens and the earth (with the thought) "Our Lord! Not for nothing have You created (all) this. Glory to You! Give us salvation from the suffering of the Fire."

These verses are a clear demonstration that 'science' and 'religion' were NOT meant to be fundamentally incompatible with each other by Allah. In fact, verses [3:190-191] strongly imply that "contemplating" the world around us is an integral part of faith.

[29:20] Say: Travel through the earth and see how Allah originated creation; so will Allah produce the second creation (of the Afterlife): for Allah has power over all things.

There are also references in the Qur'an describing the value (in the sight of Allah) of a knowledgeable person as opposed to an ignorant person. They are not equal:

[39:9] ...Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding that remember (Allah's Message).

[58:11] ...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted knowledge.

The first source of Islam is the Qur'an - and we have seen some verses above on the subject of knowledge. The second source is the life of Prophet Muhammad (saas). Here are a few of the Prophet's sayings on the subject of knowledge:

"Upon a person whom Allah desires good, He bestows the knowledge of faith." - from the hadith collections of Bukhari and Muslim

"A person who follows a path for acquiring knowledge, Allah will make easy the passage to Paradise for him." - from the collection of Muslim

"A Muslim is never satiated in his quest for good (knowledge) till it ends in Paradise." - from the collection of Tirmidhi

The Relationship Between the Qur'an and Modern Science

Modern scientific theory today finds itself quite close to the Qur'an. There are at least two reasons behind this observation. The first is the lack of inconsistencies between the Qur'an and observable natural phenomena. Science has not been able to produce theories or experiments that fundamentally contradict the Qur'an. Had our science done so, either our understanding of the Qur'an or of the world would have been to blame: the Qur'an itself is true for all times. The second reason for the remarkable harmony between the Qur'an and science is the presence in the Qur'an itself of very clear and positive encouragement to contemplate and investigate the world around us. As the verses quoted above indicate, Allah has not forbidden man to question, and in fact, it seems He wants us to do so.

However, the Qur'an goes beyond simply encouraging all human beings to be aware of the natural world. It also contains widely dispersed references on a variety of subjects which are not only scientifically accurate, but in some cases, quite advanced relative to the time of the Prophet Muhammad (saas). For the Muslim who reads and understands these references, they serve to strengthen his or her faith of course. For the non-Muslim who questions the authenticity or authorship of the Qur'an, these references provide some interesting answers. One possible reason for these Qur'anic verses which describe the natural world can be found in the following verse:

[41:53] Soon will We show them Our Signs in the (farthest) horizons, and within themselves, until it becomes manifest to them that it is the Truth...

The historical event which this verse alludes to is the conquest of Makkah. However, almost every verse in the Qur'an carries a historical and a universal meaning, and therefore one possible interpretation of this verse is that it refers to the gradual discovery of greater and greater natural "evidence" of the Creator's involvement in our world. Two of the most important and most fascinating goals of modern science are to peer farther and farther out to the edge of the universe, and to look deeper and deeper into the structure of the human body. It is in these two areas that we find the "signature" of Allah's creative power at its strongest.

A Selection of Qur'anic Verses which Comment on the Natural World

A. - On the ongoing process of creation

[16:8] ...and He creates other things beyond your knowledge...

[24:45] ...Allah creates what He wills...

These two verses, among others, indicate that Allah has not 'finished' creation; rather, it is an ongoing process. This is very significant from a scientific point of view because we are gradually beginning to observe and understand certain natural phenomena which are still in a process of formation. One prime example is our observation of still- emerging galaxies from huge clouds of nebulae. Another is the evolution of species, with its associated evidence of strange and exotic "intermediate" life forms turned into fossils. These two examples are just the tip of the iceberg; the following excerpt from the physicist Paul Davies' book The Cosmic Blueprint underscores the growing awareness of continuous creation:

"An increasing number of scientists and writers have come to realize that the ability of the physical world to organize itself constitutes a fundamental, and deeply mysterious, property of the universe. The fact that nature has creative power, and is able to produce a progressively richer variety of complex forms and structures, challenges the very foundation of contemporary science. 'The greatest riddle of cosmology,' writes Karl Popper, the well-known philosopher, 'may well be...that the universe is, in a sense, creative.'" [21]

B. - On pollution and the wasting of natural resources

[30:41] Rottenness (decay/corruption) has appeared on land and sea because of what the hands of men have earned, that (Allah) may give them a taste of some of their deeds, in order that they may turn back (from evil).

[7:31] O Children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink, but waste not by excess, for Allah does not love those who waste.

The importance of understanding the ecological consequences of our actions as individuals or as a society was not fully appreciated until this century. We now understand that we cannot alter the face of the earth indiscriminately without paying some penalty, which may be disastrous. We also understand that caution ought to be applied globally, not just locally but truly "on land and sea". Ecological awareness does not imply asceticism however. According to the Qur'an, we are not forbidden to take pleasure in this life, however we are forbidden from wasting resources needlessly.

C. - On the dual nature of iron

[57:25] ...And We sent down iron in which is mighty harm, as well as many benefits for mankind...

Iron is one of two metals found abundantly on the earth (aluminum being the other). It was known to many ancient civilizations, and is the most important metal we use today. The general description of it in the Qur'an was accurate in the time of the ancients, and it is even more so today: iron is the basis for most weapons of war and most of the everyday tools which we work with.

D. - On the origin of life in water

[21:30] ...And We made every living thing from water...

[24:45] And Allah has created every animal from water...

Modern scientific theory on the origin of life was not firmly established up until the last two or three centuries. Prior to that, the predominant theory on the origin of life was based on a concept called "spontaneous generation" where living creatures literally popped out of inanimate matter spontaneously and continuously. This view was discredited with the work of many Renaissance scientists including Harvey and Redi, and in the 1850's, Louis Pasteur's research on bacteriology sealed the coffin on this theory. Starting with the work of Huxley up to the present day, an alternative theory has been proposed where life is understood to have emerged from a long, increasingly complex chain of chemical reactions. These reactions are believed to have begun in the depths of the oceans because the atmosphere was not sufficiently developed to protect living organisms from ultraviolet radiation:

"...it is believed that early forms of life developed in oceans or pools...It has been suggested that the colonization of land, about 425,000,000 years ago, was possible only because enough ozone was then produced to shield the surface from ultraviolet light for the first time." [20]

This idea of life originating in the oceans is strongly supported by the two Qur'anic verses quoted above.

It is important to note however that the Qur'an does NOT contain an exclusive endorsement for evolution. While the verses quoted above indicate beyond any doubt that Allah created all living things from water, there are many other verses that emphasize His Absolute power over everything.

[41:39] "...For He (Allah) has power over all things."

[3:47] "...when He has decreed a matter, He only says to it, 'Be', and it is."

E. - On the diversity of mankind

[30:22] And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors; verily in that are Signs for those who know.

[49:13] O mankind! We created you from a male and female, and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is the one who is most deeply conscious of Him...

The racial and linguistic differences between humans are not meant as reasons to discriminate. Allah simply describes this diversity as a part of His creative power, and He does not single out any race as being inherently superior to the others. The emphasis in [49:13], in fact, is to learn to communicate with one another.

F. - On the Water Cycle

Most of us are familiar with the water cycle from our classes in middle school, where we learned how a drop of seawater evaporates, then becomes a drop of rainwater, and then finally returns to the sea via rivers or underground channels. The first person in modern times to understand this process was Bernard Palissy who described it correctly in 1580 [10]. Prior to him, most of the ancient Greek and Roman scholars had various incomplete or incorrect theories on the water cycle (Plato, for example, believed that precipitation eventually descended into the abyss called Tartarus and from there it fed into the oceans [10]).

The Qur'an does not give a complete description of the water cycle from start to end, however there are a few precise references to specific stages. Perhaps the most fascinating of these references are the following two verses on rain clouds:

[30:48] It is Allah Who sends the winds, and then they raise clouds: then He spreads them in the sky as He wills and makes them dark, then you see the drops issue from the midst of them...

[24:43] Don't you see how Allah drives clouds with force, then joins them together, then makes them into a heap? - then you see the drops issue from the midst of them. And He sends down from the sky mountains (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases. The flash of His lightning well-nigh snatches away the sight.

The two verses are describing the stages in the formation of rain clouds, which is in turn a stage in the water cycle. A close examination of these two verses suggests that they make reference to two different phenomena, one of "spreading" the clouds and the other of "joining" them together, two different processes by which rain clouds might be formed.

Modern meteorology has come to this very conclusion within the last two centuries. [17,18,19]

There are two types of clouds which can yield precipitation, and they are classified by their shape: stratus (layer-type) and cumulus (heap- type). The precipitative layer clouds are further subdivided into stratus and nimbostratus (nimbo meaning rain). The first verse above on rain clouds ([30:48]) precisely sums up the formation of layer rain clouds. It is known today that these types of clouds are started under conditions of gradual, rising winds:

"...and then they [winds] raise clouds..." [30:48]

Next, the cloud takes on its distinctive shape, that of a layer:

"...then He spreads them..." [30:48]

If the conditions are right (i.e. low enough temperature, high enough humidity, etc.), the cloud droplets further condense into (larger) rain droplets, and we observe this effect from the ground as a darkening of the cloud layer:

"...and makes them dark..." [30:48]

Finally, drops of rain fall from the cloud.

"...then you see the drops issue from the midst of them..." [30:48]

The second type of precipitative cloud is the heap type, and it is subdivided into cumulus, cumulonimbus, and stratocumulus. These clouds are characterized by being puffy-shaped and piled upon each other. Cumulus and cumulonimbus are the true heap clouds - stratocumulus is a form of degenerated, spread-out cumulus [18]. The second verse above on rain clouds ([24:43]) describes the formation of heap rain clouds. These clouds are formed under conditions of strong updrafts (thermals) and downdrafts of air:

"...drives clouds with force..." [24:43]

As the puffs of clouds form, they may unite into a single giant cloud, all piled up on top of one another:

"...then joins them together, then makes them into a heap..." [24:43]

At this point, either a cumulus or a cumulonimbus cloud has formed - either of which can yield rain. The rest of the verse is applicable to the case of a cumulonimbus (which is familiar to all of us as the towering thunderstorm cloud). If the heap cloud assumes large vertical proportions, then it can appear to the observer on the ground as a huge mountain or hill, but more importantly, by extending high into the atmosphere, the upper cloud droplets can freeze and thereby yield hail [17, 18]:

"...And He sends down from the sky mountains (of clouds) wherein is hail..." [24:43]

Finally, cumulonimbus clouds (i.e. thunderstorms) can have one last vivid property: lightning [17, 18]:

"...The flash of His lightning well-nigh snatches away the sight..." [24:43]

Other Qur'anic verses deal with more stages in the water cycle.

[23:18] And We send down water from the sky according to (due) measure, then We cause it soak into the soil. And We are most certainly able to withdraw it.

This is a single verse stating that rainfall is absorbed into the ground and that it can eventually be removed (drained).

[13:17] He sends down water from the sky, and the rivers flow, each according to its measure...

[39:21] Don't you see that Allah sends down rain from the sky, and leads it through the springs in the earth?...

Two methods by which absorbed rainfall is moved are described here: surface and underground rivers.

There are other references in the Qur'an to the water cycle (e.g. [40:13], [23:18], [25:48], [29:63], and others) , and all of them have the same property as the verses quoted above: modern scientific findings are fully compatible with them [10].

A few other verses also deal with water but in a slightly different context. They are not nearly as numerous as the verses on the water cycle.

[56:68-69] Do you see the water which you drink? Do you bring it down from the cloud or do We?

This rhetorical question emphasizes our inability to fulfill one of our oldest dreams: to control the rain. The fact is we cannot make it rain unless a pre-existing cloud is in the vicinity - and then only under the proper conditions, and even then we are not assured of success. The cloud should have different sized cloud particles, a high rate of condensation from the rising air, and good vertical development. If all of these characteristics are present, then we MAY coax some more rain out through cloud seeding and various other techniques. However, modern meteorologists are unsure of its effectiveness. Regardless, it is the presence of the necessary preconditions which we have no control over, and this ultimately stops us from arbitrarily bringing down the water of any cloud in the form of rain [10].

The following verse describes a property of large rivers.

[25:53] It is He who has caused to mix freely the two great bodies of water, this one pleasant-tasting and sweet and this one salty and bitter, and He made between them a barrier and a forbidding ban.

A description of the estuaries of large rivers is supplied by the verse above. These estuaries are relatively unusual because the outgoing fresh water of the river does not immediately mix with the salt water of the sea into which the river empties. Instead, the fresh water penetrates deep into the salt water body before any mixing occurs, far from the mouth of the river. Small rivers do not have this property. [10]

Finally, one more reference to clouds.

[52:44] And were they to see a piece of the sky falling down, they would (only) say "Heaps of clouds!"

Another reference to clouds but this time in the context of responding to a challenge by an earlier peoples who ridiculed a prophet by asking him to cause a piece of the sky to fall on them, apparently thinking it to be a solid cap around the earth. Allah refutes their challenge here, declaring that they would only find a pile of clouds, something all of us would understand today. [10]

G. - On Human Embryological and Fetal Development

The Qur'an has an extensive amount of information on the growth of the human embryo and fetus, especially the former. Before presenting this information, it may be helpful to provide a brief outline of human development in the womb as modern science understands it. [10]

An unfertilized egg is produced by the female, and is subsequently placed in her Fallopian tubes.
The male cohabits with the female, and a single sperm cell fertilizes the egg.
The fertilized egg retreats into the uterus, and attaches itself to the uterine wall.
Embryological growth (roughly 3 months).
Fetal growth (6 months).
Birth

We will examine some of these stages in greater detail as the verses in the Qur'an require. First, however, two verses which give a general overview of human development:

[71:14] ...seeing that it is He (Allah) Who has created you in stages...

[35:11] And Allah created you from dust, then from a drop...

The first verse is a very general, yet accurate description of our creation as coming in stages (see the six-step outline above). The second verse puts some perspective on the whole affair: how man originally came from dust (Adam), and then from a drop.

There are at least four specific details regarding human development in the Qur'an which modern science has revealed only within the last few centuries, and in some cases only in this present century. The first concerns the emission of semen:

[75:37] Was he (man) not a drop of semen emitted?

In spite of the large amount of liquid which can be produced by a man during human intercourse, this verse emphasizes that only a small drop of it is important.

The second important detail in the Qur'an on human development is the description of the fertilizing liquid (i.e. semen):

[86:6] He (man) is created from a gushing liquid.

[76:2] We created the human from a drop which is a mixture...

[32:8] Then He (Allah) made his (Adam's) progeny from a quintessence of a despised liquid.

The second and third verses relate to the contents of semen. Modern science has established that semen is in fact a composition of different secretions which come from four different glands during ejaculation: the testicles, the seminal vesicles, the prostate gland, and the urinary tract glands. The actual sperm cells come from the testicles; the other three glands produce no fertilizing agents. The Qur'an goes farther than just informing us that semen is a mixture of liquids. It tells us in [32:8] that only the "quintessence" of the liquid is used (the "despised" comes from the fact that semen is emitted from the same place as urine, and thus may be despicable in some people's sight). The Arabic word for "quintessence" in this verse signifies extracting the absolute best out of something. The numbers tell the story: a normal ejaculation involves about 3 ml of fluid containing between 120,000,000 and 150,000,000 sperm cells. Of these cells, only one fertilizes the egg in the female, and this is the point which [32:8] alludes to [15].

A third detail of human development mentioned in the Qur'an concerns the newly fertilized egg:

[75:37-38] Was he (man) not a drop of semen emitted? Then he did become something leech-like which clings...

Recent observations of the fertilized egg in the womb have revealed that the egg literally implants itself into the uterine wall. It "clings" in the strongest sense, and it remains like so in the early stage of development. On top of that, the developing organism acts as a leech on the female host in the sense that it draws its sustenance directly from its mother's body [10].

Finally, the Qur'an gives a fascinating account of embryological development (the first three months) in the following verses (certain words have been transliterated directly from the Arabic):

[23:14] ...We made the drop into an ALAQAH (leech-like structure), and then We changed the ALAQAH into a MUDGHAH (chewed-like substance), then We changed the MUDGHAH into IDHAAM (bones, skeleton), then We clothed the IDHAAM with LAHM (flesh, muscles), then We caused him to grow and come into being as another creation.

[22:5] ...We created you out of dust, then out of a drop, then out of a MUDGHAH, partly formed and partly unformed...

Verse [23:14] divides embryological development into four stages. The first stage picks up right after fertilization ("drop"), and is characterized by an ALAQAH or "leech-like structure" which describes how the egg implants itself into the uterus (see above). The second stage describes the embryo as evolving into a MUDGHAH which means something which has been chewed (especially a piece of meat), or which has the appearance of having been chewed. This seemingly crude description is in fact quite accurate: after the fertilized egg lodges itself in the uterus, it begins to receive its first nutrients and energy from its mother. Consequently, it begins to grow especially rapidly, and after a week or two it looks like a ragged piece of meat to the naked eye. This effect is enhanced by the development of small buds and protrusions which will eventually grow into complete organs and limbs.

The next two stages described in verse [23:14] tell of bones being made from the MUDGHAH, followed by the "clothing" of the bones with flesh or muscles. If we follow the progress of the embryo with our own eyes, we find that after approximately four weeks, a process called 'differentiation' begins, where groups of cells within the embryo transform themselves to form certain large organs. One of the earliest structures to develop in this stage is the cartilaginous basis of the human skeleton (in subsequent months, the cartilage hardens or ossifies). It is followed soon after by the appearance of a host of other organs including muscles, ears, eyes, kidneys, heart, and more. This maintains the order described in the Qur'an. Verse [23:14] concludes with the growth of the organism in the womb (and simple growth is the primary characteristic of the fetal stage) followed by its birth.

Verse [22:5] adds one more interesting note on the embryo. In this verse, the MUDGHAH is qualified with the phrase

"partly formed and partly unformed."

As alluded to above, our modern observations of embryological development have revealed how different structures and organs develop one after another through differentiation. This gives rise to unusual situations where the embryo is unevenly formed (i.e. lungs but no ears for example). [11,16]

H. - On Cosmology

Of all the references in the Qur'an to scientific matters, the most numerous are on the creation and structure of the universe and the earth. This area is singled out in several verses like the one below as an example of Allah's creative power:

[45:3] Verily, in the heavens and the earth are signs for those who believe.

For a much more detailed exposition of the Qur'an and cosmology (and science in general), interested readers should consider reading M. Bucaille's book 'The Bible, The Qur'an, and Science' [10]. Below, a brief summary of some of the more powerful verses.

First, a verse which makes a small note regarding the age of mankind with respect to the universe:

[76:1] Has there not been over Man a long period of Time when he was not yet a thing thought of?

The Arabic word for "Time" in this verse is "Dahr" and it can mean either all of eternity or simply a tremendously long time. Modern science can help us understand this verse better. The first appearance of humans on this earth is estimated to have occurred on the order of one million years ago. The age of the universe, on the other hand, is estimated at roughly fifteen billion years. If we normalize the age of the universe to one day, then man would be less than six seconds old.

The following verse deals with the creation of the heavens and the earth.

[50:38] And We created the heavens and the earth and all between them in six days, and nothing touched us of weariness.

Notice the sharp counterpoint to the Bible at the end of this verse regarding whether Allah "rested" after the sixth day from tiredness. However, a more subtle yet perhaps vastly more important difference is brought out when we look at the first verse in the Bible, Genesis [1:1]:

Bible [1:1] In the beginning, God created the heavens and the earth.

There is no mention of "and all between them", as opposed to the Qur'an (which refers to this in several verses, no less). Modern science has just within this last century discovered that much of the mass of the universe is contained in the vast spaces between galaxies and stars (ignoring for the moment the possibility of 'dark matter' which would only make a stronger point). In spite of having only a single hydrogen atom every few cubic meters on average (interstellar material), the universe is so huge that the "empty" space may account for more of the total universe's mass than all the stars combined - at the very least, it is a significant amount. Thus, it is an important omission to leave out "all between" the earth and the other stars and galaxies ("heavens").

As to the debate which has wracked Christianity and Judaism for centuries regarding the meaning of "six days", the word "days" in classical Arabic has a secondary meaning of a "very long time" or an "era" [12]. The Qur'an, however, presents a conclusive answer to this question via the following three verses scattered throughout the text:

[22:47] And yet they ask you to hasten on the Punishment! But Allah will not fail in His promise. Verily a Day in the sight of your Lord is like a thousand years of your reckoning.

[32:5] He (Allah) directs (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him on a Day the space whereof will be (as) a thousand years of your reckoning.

[70:4] The angels and the Spirit ascend to Him in a Day the space whereof is (as) fifty thousand years.

It is clear from these verses that a "day" in the Qur'an can easily have different meanings in different contexts, and is thus not constrained to mean a strict 24-hour period.

The next two verses address certain details of creation.

[21:30] Don't those who reject faith see that the heavens and the earth were a single entity then We ripped them apart?...

[41:11] Moreover, He applied His design to the heavens, while it was (yet) vapor,and He said to it and to the earth, "Come (into being), willingly or unwillingly." They said, "We do come in obedience."

Verse [21:30] foreshadows the modern cosmological theory known as the Big Bang theory wherein all matter is presumed to have originated from a violent explosion. Verse [41:11] refers to a later stage in creation, one in which a cosmologist would describe the universe as filled with a nebulous gas undergoing a slow coalescence into gross structures such as clusters, galaxies, stars, and so on. The words of these two verses may seem coarse and simplistic to the modern eye, but this does not detract from their general accuracy.

Then there are verses that speak of the sun and the moon.

[25:61] Blessed is He Who put in the heavens constellations, and put in it a lamp and a light-giving moon.

This verse emphasizes the sun as a direct source of light ("lamp"), whereas the moon is not given this title. Man has long since established that the moon's light is simply reflected sunlight.

[55:5] The sun and the moon follow precise courses.

The meaning of this verse is obvious, and we have known the mathematical description of these "courses" since Kepler and Newton formulated them several centuries ago.

[21:33] It is He Who created the night and the day, and the sun and the moon: all swim along, each in its rounded course.

This verse supplements the previous one: here, we learn that the sun and moon follow "rounded courses." It is significant that the Arabic word used here - "falak" - does not mean circular course, just rounded. Kepler was the first European astronomer to realize that the paths of the planets and the moon are elliptical. It was not until later, though, that astronomers also realized that the sun has an orbit as well - around the center of the Milky Way.

The Qur'an contains a number of verses on the structure and contents of the universe. There are too many to list here, but the following three form an interesting sample:

[51:47] And the heavens We did create with Our Hands, and We do cause it to expand.

Flatly stating what Einstein refused to believe at first, this verse anticipates Hubble's discovery of the expanding universe by approximately thirteen centuries. This verse makes a very clear point that the expansion is continuous (until the Day of Judgement, which is guaranteed by Allah to come upon us unexpectedly).

[42:29] And among His signs is the creation of the heavens and the earth, and the living creatures that He has scattered through both of them...

[45:13] And He has subjected to you (man), from Him, all that is in the heavens and on earth: behold, in that are signs indeed for those who reflect.

These two verses are extremely interesting. Not only does the first one very strongly imply the existence of living creatures on other planets throughout the universe, but the second tells us that the heavens are "subject" to us. With a little imagination, we (or perhaps our children) can begin dreaming of the possibility of interstellar travel - and not just confined to our own solar system!

Bibliography

[1]. The Qur'an
[2]. At-Tabari. Abridged Tafseer (commentary) of the Qur'an. Arabic
[3]. Ali, Abdullah Yusuf. The Meaning of the Holy Qur'an. Amana Corporation, Maryland, 1991
[4]. Asad, Muhammad. The Message of the Qur'an. Dar-Al-Andalus Limited, Gibraltar, 1984
[5]. Irving, Thomas. The Noble Qur'an. Amana Books, Vermont, 1992.
[6]. Pickthall, Mohammed. The Meaning of the Glorious Koran. Penguin Books, New York
[7]. Dawood, N. J. The Koran. Penguin Books, London, 1990
[8]. Nadvi, Syed M. Muslim Thought and its Source. Ashraf Press, Lahore, 1947
[9]. Kazi, Mazhar. Guidance from the Messanger. Islamic Circle of North America, New York, 1990
[10]. Bucaille, Maurice. The Bible, the Qur'an, and Science. American Trust Publications, Indiana, 1979
[11]. Moore, K., A. Zindani, M. Ahmed. New Terms For Classifying Human Development
[12]. Wehr, Hans. Arabic-English Dictionary. Spoken Language Services, New York, 1976
[13]. Steingass, F. Arabic-English Dictionary. Librairie du Liban, Lebanon, 1978
[14]. The Holy Bible - Revised Standard Version
[15]. Sussman, Maurice. Developmental Biology. Prentice-Hall, New Jersey, 1973
[16]. Bodemer, Charles. Embryology, Encyclopedia Americana. Grolier Incorporated, Connecticut, 1988
[17]. Chandler, T. J. The air around us. Natural History Press, New York, 1969
[18]. Kotsch, William. Weather for the Mariner. Naval Institute Press, Maryland, 1983
[19]. Battan, Louis. Fundamentals of Meteorology. Prentice-Hall, New Jersey, 1983
[20]. Sagan, Carl et. al. Life, Encyclopedia Brittanica. Encyclopedia Britannica, Chicago, 1992
[21]. Davies, Paul. The Cosmic Blueprint. Simon & Schuster, New York, 1988
[22]. Sagan, Carl. Cosmos. Ballantine Books, New York, 1980

Source: http://www.missionislam.com

AL-ISLAM

AL-ISLAM

Wednesday, 16 May 2012

The Qur'an, Knowledge, and Science

The Description of Knowledge in the Qur'an and by the Prophet (saas)

The Relationship Between the Qur'an and Modern Science

A Selection of Qur'anic Verses which Comment on the Natural World

A. - On the ongoing process of creation

B. - On pollution and the wasting of natural resources

C. - On the dual nature of iron

D. - On the origin of life in water

E. - On the diversity of mankind

F. - On the Water Cycle

G. - On Human Embryological and Fetal Development

H. - On Cosmology

Bibliography