Scientific Analysis About Different Ayat--Dr Zaghloul Elnaggar

8/14/2019 Scientific Analysis About Different Ayat--Dr Zaghloul Elnaggar

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V.* See you not that Allah sends down water (rain)from the sky, and We produce therewith fruits of various colors *(TMQ, Fatir The Originator: 27) This ayah appears in the second half of Surat Fatir,which was revealed in Makkah. The Surah gets its

name, Fatir (Originator), from the opening ayahs whichpraise Allah (SWT), the Originator of the heavens andthe earth who made the angels His Messengers, as Heis Able to do all things. He is most Gracious in theheavens and the earth; He is the most Merciful, the All-mighty and the All-Wise.

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II. *Who has made the earth a resting place for you, and the sky as a canopy, and sent downwater (rain) from the sky and brought forththerewith fruits as a provision for you. Then do

not set up rivals unto Allah (in worship) while you know (that He Alone has the right to beworshipped)* (TMQ, Al-Baqarah The Cow:22) This ayah appears towards the beginning of Surat Al-Baqarah (The Cow) which was revealedto Prophet Muhammad (Peace be upon him) inMadinah. With 286 ayahs, this is the longestSurah in the Quran. Prophet Muhammad(PBUH) praised this Surah saying, Shaytan runsaway from the house in which Surat Al-Baqarahis recited. (Sahih Muslim).

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" He creates you in the wombs of your mothers in stages,one after another, in three veils of darkness. (TMQ Surat Az-Zumar 39:06)

This miraculous Quranic ayah appears in the first eighthof Surat Az-Zumar. Surat Az-Zumar is a Makkan Surah,made up of 75 ayahs after the Basmallah (invocation of the name of Allah). The Surah is called Az-Zumar(meaning: The Groups) due to the appearance of

reference to how people are separated, according to theirdeeds, into two groups on the Day of Judgment. Onegroup makes up the residents of Paradise and the othergroup is comprised of the residents of Hell. Each of whichwill be led to his inevitable fate.

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And in the earth are neighboring tracts, andgardens of vines, and green crops(fields), anddate-palms, growing into two or three from asingle stem root, or otherwise, watered withthe same water; yet some of them We makemore excellent than others to eat. Verily, inthese things there are signs for the peoplewho understand. (TMQ, Ar-Rad - TheThunder:4) This noble verse comes at the beginning of Surat Ar-Rad (The Thunder), a chapterrevealed in Makkah comprised of 43 versesafter the basmallah (In the name of Allah,Most Merciful, Most Compassionate). Thereason for its name is the reference tothunder (a recurring meteorologicalphenomenon) as a way to glorify and praise Allah as Allah the Almighty says in Surat Al-Isr, what can be translated as, * Theseven heavens and the earth and all that istherein, glorify Him and there is not a thingbut glorifies His Praise. But you understandnot their glorification. Truly, He is EverForbearing, Oft-Forgiving.* (TMQ, 17:44).

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Indeed your Lord is Allh, Who created the heavensand the earth in Six Days, and then He Rose andDominated (Istaw) over the Throne (in a manner thatuniquely suits His Majesty). (TMQ, al-Araf - TheHeights 7:54)

The fact that the universe was created in six days wasmentioned in the Holy Quran in eight verses where Allah (SWT) says what can be translated as ......

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*"Verily! It is Allah Who causes the seed-grain and thefruit-stone (like date-stone) to split and sprout."* (TMQ, Al-Anam:95)

This aya comes in the beginning of the second half of surah (chapter of the Holy Qur'an) Al-Anam (livestock).This surah was revealed in Makkah. It is one of thelongest surahs of the Holy Qur'an. It consists of 165ayas. It was named Al-Anam because of the numeroustimes this word is mentioned throughout the surah. Thissurah was uniquely revealed all at once.

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And tall date-palms, with ranged clusters (TMQ,Qaf:10)

This verse appears towards the beginning of Surat Qaf, aMakkan Surah whose main theme is the final revelation,the resurrection of man (on the Day of Judgment) andthe disbelievers rejection of both. The Surah beginswith Allah (SWT) swearing by the Glorious Quran andother patent miracles in the universe that prove that Heis the Creator of everything and that He is capable of destroying His creation and resurrecting it. Fordisbelievers, polytheists and those who have been ledastray through doubt, the denial of any form of resurrection is at the core of their arguments forrejecting faith as it contradicts their corrupt beliefs.

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II. *And He has affixed into the earth mountainsstanding firm, lest it should shake with you; and riversand roads, that you may guide yourselves. *(TMQ, An-Nahl: 15) This ayah appears towards the beginning of Surat Al-Nahl (The Bee), a Makkan Surah, which gets its namefrom the reference Allah makes in it to bees and thespecial instinct He gave them. He has inspired them tobuild beehives, to live an organized life and to followmany paths to the flowers to provide us with thebeneficial liquid that is produced in the bellies of femalebees. Allah has given bees the unique privilege of beingable to produce honey.

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I.* Verily, the first House (of worship) appointed formankind was that at Bakkah Makkah), full of blessing,and a guidance for Al-lamn (mankind and jinn). *[TMQ, Surat Al-Imran The Family of Imran: 96] This Holy ayah comes in the middle of Surat Al-Imran;which is a Madinan Surah and one of the longest Surahsin Holy Qur'an as it consists of two hundred ayahs afterthe Basmallah. This Surah is named Al-Imran as itcontains a reference to the family of Maryam (Mary) thedaughter of Imran, and the mother of Jesus (peace beupon him and our Prophet Muhammad). On this subject Allah says *Allah chose Adam, Nh (Noah), the familyof Ibrhm (Abraham) and the family of Imran abovethe lamn (mankind and jinn) (of theirtimes).Offspring, one of the other, and Allh is All-Hearer, All-Knower.* (TMQ, Al-Imran: 33-34).

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VI.*And a tree (olive) that springs forth from MountSinai, that grows oil, and (it is a) relish for the eaters.*(TMQ, Al-Muminun The Believers: 20) This is the twentieth ayah of Surat Al-Muminun (TheBelievers) which was revealed in Makkah. The maintheme of this Surah is Iman (believing in Allah) and adescription of those who believe in the Oneness of Allah(tawhid). The Surah provides proofs and indications of the Oneness of Allah and compares true faith to itsantitheses of shirk (polytheism) and kufr (disbelief). TheSurah is called Al-Muminun in praise of those whobelieve, asserting their virtues and distinguishing themabove those who have been led astray by Shaytan(Satan) into the depths of polytheism, doubt anddisbelief in Allah.

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III. but their description in the Injeel (Gospel) is likea(sown) seed which sends forth its shoots, then makes itstrong, and becomes thick and it stands on its stem, (TMQ, Al-Fateh The Conquest: 29) This ayah is the last ayah of Surat Al-Fateh which wasrevealed in Madinah. It is called Al-Fateh as it beginswith a reference to the great victory that Allah (SWT)made possible for the Prophet Muhammad (PBUH) in thesigning of the Treaty of Hodaybia. Many of the Muslimspresent at the time felt that this treaty was a concessionto the disbelievers in Makkah. Omar Ibnul-Khattab (RA)said to the Prophet (PBUH), Arent you the Messengerof Allah? He said: Yes! He said, Arent we Muslims? He said, Yes! He said, Arent they infidels? He said,"Yes! Then Omar asked, Then why is our religionhumiliated? The Prophet (PBUH) answered him, I am Allahs servant and His Messenger, I will not disobey Hiscommand, and He will not lead me astray. When thisSurat was revealed, starting with the words, Verily, Wehave given you (O Muhammad) a manifest victory, oneof the companions of the Prophet (PBUH) asked, O,Messenger of Allah, is it a victory? The Prophet (PBUH)answered, Yes! By the One in whose hand is the soul of Muhammad, it is a victory.

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V. *"And indeed We created man (Adam) out of anextract of clay (water and earth)." (TMQ, Surat Al-Mu'minun The Believers: 12) This holy ayah appears in the second tenth of Surat Al-Mu'minun, which is a Makkan Surah. This Surah contains

118 ayahs. It is named in praise of the Mu'minun(Believers), demonstrating some of their merits. Themain theme of this holy Surah is faith in Allah (SWT) asOne and Only God who is the Self-Sufficient Master thatall creatures depend on, and the One who is comparableto none; no one shares His Rule, or claims His Power. Italso glorifies Allah and eliminates any description thatdoes not befit His Glory.

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TOPIC-".is the likeness of a garden on a height; heavy rain falls on it and it doubles

its yield of harvest. And if it does not receive heavy rain, light rain sufficesit..." (TMQ, Surat Al-Baqarah: 265)

This verse appears towards the end of Surat Al-Baqarah (The Cow), which wasrevealed in Madinah and has 286 verses. It is the longest Surah in the Qur'an and getsits name from the miraculous story mentioned in it about a man from the Israelites wasmurdered in the days of Musa (AS) and the identity of his murderer was unknown.Thus Allah ( SWT ) ordered Musa ( AS ) to order his people to slaughter a cow and tostrike the dead man with a part of it; he then came back to life by Allah's will and toldthem the identify of his murderer. Truth was able to prevail as a result of this miracleand it was a manifestation of Allahs ( SWT) power to resurrect the dead.

Surat Al-Baqarah deals with the Jews and Christians at length; this subject matter covers more than one third of the Surah. The Surah concludes with an affirmation of the reality of faith and with a supplication to Allah that touches the heart and mind.The most significant facts mentioned in the Surah can be summarized as follows:

Personal characteristics of a virtuous believer mentioned in Surat Al-Baqarah:

1. Patience in suffering and adversity; 2. Fulfilling covenants and promises; 3. Courage and intrepidity in seeking martyrdom in the cause of Allah; 4. Boldness in upholding justice, declaring one's opinion and refraining from

suppressing testimony; 5. Bounty, generosity and spending money in the cause of Allah; 6. Striving to do good deeds, to say kind words and to forgive others;
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7. Showing respects to one's parents and kindness towards kin, orphans, the poor and to all people, and helping the needy without humiliating them or harming.

8. Avoiding all types of ill-gotten gain.

Tenets of faith in Surat Al-Baqarah:

1. Surat Al-Baqarah provides details of the rules governing the Muslim family frommarriage, divorce, weaning children, the iddat (waiting) period for women after divorce or the death of their spouse, etc. Men are also ordered to refrain fromhaving sexual intercourse with their wives during their menstrual cycles andmarriage with polytheists is forbidden until they believe.

2. This Surah lists the foods that are forbidden, such as dead meat, blood, the fleshof swine and any animals that have not been slaughtered in the name of Allah. Itis not sinful, however, if one consumes these foods through extreme necessity.Furthermore, the surah prohibits both intoxicants and gambling.

3. Retribution ( qisas ) is the rule stipulated in the case of murder.

4. The Surah encourages will writing and prohibited concealment or falsification of a will.5. It prohibits the unlawful usurpation of other peoples property or possessions.6. It sets checks for debt transactions.7. Riba is prohibited outright. ( Riba : is that amount of money added to the original

sum or balance of money that was borrowed, in other words; interest).8. It encourages people to treat orphans well and sets up checks concerning money

spent in the cause of Allah.9. It prohibits the denial of undeniable religious truths.

Stories in Surat Al-Baqarah:

Many of Allah's prophets and messengers are mentioned in this Surah and reference isalso made to a number of events that provide useful allegories, such as the following:

1. The story of Adam and Hawa (Eve).2. The story of the people of Israel and the Pharaoh, covering their exodus from

Egypt with Musa (AS) who led them across the sea, and how water sprung out of the earth for their consumption and how they were then disobedient after receiving all these blessings from Allah and reverted to worshipping a calf.There is also reference to the story of how Allah transformed those who brokethe rules of the Sabbath into monkeys. The Surah also refers to their denial of Allahs signs and verses, their unjust slaying of prophets, distortion of the Torah,their disobedience to Allah's commands and transgression of the limits set byHim. Moreover, it shows how Allah raised above them (the towering height) of Mount (Sinai) to threaten and frighten them, as well as their story with themurdered person and Allah's order to them to slaughter a cow and to use its partsto hit the murdered person so that Allah (SWT) would resurrect him and let himutter his murderer's name then die again and their story with their king Talut (Saul) and with Galut (Goliath) and Dawud (AS) David.


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3. The story of prophets sent to the people of Israel such as Dawud (AS) andSolaiman (AS).

4. The story of Ibrahim (AS) and his son Isma'il (AS), who raised the foundations of the Kaba, and their prayer to Allah ( SWT ) to send the final prophet to Makkahand the debate between Ibrahim (AS) and King Nimrod who was the first man to

falsely claim divinity to himself.5. The story of Yaqub (AS).6. The changing of the Qibla (direction for prayer) from Jerusalem to Makkah.7. The story of Isa (Jesus) (AS).8. The story of the Uzair (Ezra) who went to Jerusalem after it was destroyed by

Nebuchadnezzar; the verse states what can be translated as,* He said: Oh!How will Allah ever bring this town back to life after its death anddestruction? So Allah caused him to die for a hundred years, and thenraised him up (again). He said: How long did you remain (dead)? He (theman) said: (Perhaps) I remained (dead) a day or part of a day. He said:Nay, you have remained (dead) for a hundred years, look at your food and

your drink, they show no change; and look at your donkey! ( it wasremnants of its bones and Allah brought it back to life in front of him )Andthus We have made of you a sign for the people. Look at the bones, how Webring them together and clothe them with flesh. When this was clearlyshown to him, he said, "I know (now) that Allah is Able to do all things. *(TMQ, Surat Al-Baqarah: 259)

Signs of Creation in Surat Al-Baqarah:

Surat Al-Baqarah mentions many of signs of creation that can be summarized asfollows:

1. The distinction between the different types of light, each with its owncharacteristics and the contrast between darkness and light. These are scientificrealities that have only been recently discovered.

2. The fact that hearing precedes sight in human development. It has beenscientifically proven that in the stages of the creation of a human being, hearingis developed before sight.

3. The description of how heavy outpours of rain are consistently accompanied bydarkness, thunder and lightning.

4. Reference to the consecutive stages in the Earths preparation to receive humanlife, from leveling the Earths surface, the building the heavens surrounding it,rain descending on the Earth, fruits grew on the Earth for our sustenance, revivalof the earth after it had been barren and the scattering of all kinds of animalsthroughout the earth.

5. The miracle of the sea splitting for Musa (AS), was also mentioned, saving himand those who were with him from the Pharaoh and his soldiers, as well as of thegushing forth of twelve springs with one strike of Musas (AS) staff. These wellsstill exist until today along a single fault in the Earths crust in the eastern area of the Suez Peninsula.


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6. Reference to psychological elements such as fear, suspicion and doubt, all of which have shown by studies in the field of psychology to be scientific truthsthat were unknown at the time of the revelation of the Quran.The hardheartedness of the Jews is mentioned and is compared to the hardness of rocks; their hearts are considered harder than rocks as there are some rocks

which soften with the rivers that flows over them, there are some that split andwater flows out of them and others that sink for fear of Allah (SWT).7. Reference to the true East and West of the Earth, giving an indication of the

Earth being the centre of the universe. This is a scientific fact that has yet to beaccepted by secular science.

8. Reference to the creation of the Heavens and Earth, the alternation of night andday and the passage of ships through the sea for the benefit of mankind; all of this is part of Allahs supreme Dominion.

9. Reference to the direction of the winds and the clouds which trail between theheavens and the earth in subjugation. These are scientific truths that have only

been slightly understood in the latter decades of the twentieth century.

10. New moons are signs to mark appointed times and dates in the lives of peopleand for the pilgrimage.11. Reference to women's menstrual periods and advising men to refrain from sexual

intercourse with women during menstruation due to the harm and damage thatcan be inflicted on women as a consequence. Medical studies have indeedconfirmed this fact.

12. Emphasizing the dangers of intoxicants and gambling which outweigh any benefit that may be reaped from them.

13. Mentioning the scientific truth that an orchard on a flat surface, which is moreelevated than what surrounds it, if subjected to heavy rain, will bear twice theamount of fruit. This is because the likelihood of it being flooded with heavyrain is non-existent as the water quickly drains away from the soil after it hastaken what it requires; this is as it is elevated above the valleys surrounding it. If,however, it does not receive heavy rain but light moisture (dew or light drizzlesof rain) it is sufficient to water the plants and to produce plentiful fruit.

The point here is that such a garden on a height, thrives, flourishes, bears fruitand produces generously whether or not it receives heavy rain.

Surat Al-Baqarah describes those who spend for the sake of Allah and who are righteous.Allah makes what they have spent for Him in His cause thrive and grow (irrespective of whether the amount spent is large or small); the rewards of spending for the sake of Allahare compared to the produce of the garden on a height thrives and grows whether or not itreceives heavy rain.

Each of the above mentioned scientific matters requires separate analysis; therefore, Iwill only focus my analysis in this article on the last point concerning the description of the garden on a height. Before starting, we shall have a quick look at the interpretationof this noble verse by old and contemporary scholars.

Interpretation of this verse by scholars:


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Concerning the interpretation of the following verse that can be translated as,* And thelikeness of those who spend their wealth seeking Allahs Pleasure and to strengthentheir souls, is the likeness of a garden on a height; heavy rain falls on it and itdoubles its yield of harvest. And if it does not receive heavy rain, light rain sufficesit. And Allah is All-Seer (knows well) of what you do.* (TMQ, Surat Al-Baqarah:

265).Ibn-Kathir said, This is the likeness of the believers, who spend their wealth seeking to

please Allah by doing so. * and to strengthen their souls *They know for acertainty that Allah will reward them most generously for spending in His cause.

Al-Shaabi explained* and to strengthen their souls*means that they do thisout of true faith and absolute certainty.

All the scholars agree that * is the likeness of a garden on a height* means a place that is elevated from the ground; Ibn Abbas and Ad-dahak add that rivers flow

through this garden. * Heavy rain falls on it and it doubles its yield of harvest*means it bears twice the amount of fruit as compared to other gardens, if it receivesheavy rain.

Safwat Al-Bayan says that * and to strengthen their souls* means that as well asspending their wealth to seek Allahs pleasure, they do so to accustom themselves to

patience adherence to the pious act of spending in the cause of Allah and to firmly guidethemselves away from anything that spoils or corrupts the intentions behind and theexecution of this deed. It could also mean to affirm and strengthen their faith in Allahand to obtain the promised reward that is a consequence of their actions, since their actions are what drives and initiates their reward. The word * garden* is used tomean the trees that are closely intertwined as well as the land on which these trees grow,however, the first meaning (the trees) is more pertinent to the context.

*on a height* A height is an area that is elevated above the level of streams.Trees that grow at heights are normally more beautiful and their fruit are moredelicious. The word * harvest* means fruits. The expression * lightrain* refers to the lightest drops of rain or to the drizzle that suffice the garden dueto its high fertility.

The intended meaning is that the garden thrives and bears fruit whether the rain itreceives is heavy or light, just as what is spent in the cause of Allah for His pleasure andto strengthen the souls thrives and grows (whether the amount expended is large or small).

The scientific implications of the noble verse:

It is an obvious fact that the earths surface is not completely flat. It ranges from highlofty summits to low lying mountain ranges to the level plains that stretch to reach analtitude slightly above sea level.


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Between the lofty summits and the leveled plains, we find heights and hills withdifferent altitudes until we reach the plains, then we find continental depressions and seaand ocean trenches.

The reason why the topography of earth is variable is because of the different chemicaland mineral composition of the rocks forming it and consequently the difference in thedensity of these rocks. This is because the earths solid layer (earths crust) floats on alayer of semi-molten materials, which is called the weak zone (Asthenosphere) in theearths layers. This floatation is governed by the laws and principles. (For example

buoyancy principle, just as an iceberg that is less dense than water floats in the ocean).

The highest peak on the earths surface, Mount Everest in the Himalayan mountainrange, reaches an altitude of 8848 m above sea level. The lowest point on lands surfaceis the floor of the Dead Sea (a part of continent not marine) and is about 400 m belowsea level. The average altitude of land on earth is roughly 840 m above sea level.

The deepest point on the ocean floor of the earth is the Challenger Deep in the MarianaTrench in the Pacific Ocean; its depth is a little over eleven km whereas the averagedepth of ocean floors is about four km (3729 to 4500 m) below sea level.

These variations in altitudes provide vastly varying types of living environments, eachsuited for a specific form of life. We find therefore that fruit and chestnut trees and ingeneral trees that have produce grow best on hills and heights that are under one thousandm above sea level, whereas grains and potatoes stop growing at about two thousand mabove sea level (around 2160 m). The maximum altitude for forest growth is 2660 mabove sea level.

The height best suited for a garden that was given as an example in the verse under analysis is wondrous, since this is the best environment known to us for the growth of fruit trees and others trees that have produce such as olive trees, almond trees, pine treesand others. This is because the environment of heights is characterized by mild weather,abundant water, a greater chance of being exposed to sunshine, rainfall, humidity, windmovement and to air renewal around it. Therefore it is the most suited environment for the growth of trees in general and of fruit trees in particular.

Heights are features of the earths surface that are leveled and elevated above sea level byan average altitude ranging from 300 to 600 m. Their altitudes are lower than that of mountains and higher than that of hills. Consequently, rain water never drowns heights,no matter how strong the rainfall is. That is because the rain water is pushed ever downward by the force of gravity to the surrounding areas that are lower than the height.That is after its soil and rocks had been saturated with the required amount of water,which both cools and refreshes them and is stored in them. Controlling the amount of stored water helps plants perform their vital activities efficiently without drowning or dehydration. Dehydration kills the plants and drowning them in water or having an


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increase in the water storage in the rocks and soil would result in the decay, rotting anddecomposition of the roots which would also kill the plants.

When heavy rain falls on a height, both its soil and rocks and the plants growing on ittake their required intake of water, while excess water flows over to the lower

surrounding areas till it reaches the valleys and the plains. The controlled amount of water stored in the soil and rocks of the height helps the roots of plants in general and of trees in particular to extend deeper into the soil and rocks. This multiplies the amounts of elements and compounds that become available for the roots to absorb, along with thenutritional sap they extract from the ground. The extended roots also help fix the plantsin the ground and make them resistant to strong wind and other environmental changes.

One of the advantages of the environment of heights is that if it receives heavy rain, itdoubles its produce and if the humidity decreases and only drizzle or dew are available asmoisture, it still bears plenty of fruit. This is because plants growing on heights are ableto benefit from the rain water whatever the quantity they receive, as well as from the dew

that condenses at higher rates than in plains or in closed valleys, particularly in dryregions.

Fruit trees and others trees such as olive, almond, and pine trees bear more fruit at heightsthat are above sea level than on level plains and closed valleys because if heavy rain fallson the height, the excess water quickly flows away from it after the garden has taken itswater requirements. It therefore benefits it and does not harm it in any way. The gardentherefore bears double the amount of fruit. Nevertheless, when the garden does notreceive heavy rain then the drizzle or dew condensing around it is sufficient to provide itwith its water requirements, so it continues to live and bear fruit by the will of Allah.

The verse thus likens those who spend their wealth, seeking Allahs pleasure and tostrengthen their souls (whatever their material ability) to a fertile garden with fruitfultrees growing on an elevated height in favorable environmental conditions that have

provided the garden with all the means for growth and a very generous production of fruitwhen it receives heavy rain, moreover, still a generous production of fruit if it receiveslight rain. The continuous production of this garden does not stop under anycircumstance, similarly believers spend in the cause of Allah driven by their faith inAllah (SWT) and their firm belief that He is the Sustainer and that He is the Powerful andthe Strong. They therefore spend in His cause whether their financial ability is strong or weak. They spend seeking only His pleasure and the strengthening of their souls, sinceone of the ways to train the human soul is through spending money in the cause of Allah,and in this respect Allah (SWT) says what can be translated as, *And the likeness of those who spend their wealth seeking Allahs Pleasure and to strengthen their souls,is the likeness of a garden on a height; heavy rain falls on it and it doubles its yieldof harvest. And if it does not receive heavy rain, light rain suffices it. And Allah isAll-Seer (knows well) of what you do.* (TMQ, Surat Al-Baqarah: 265).

This verse points clearly to the preference of growing fruit trees in general on heights,which are flat elevated grounds, lower than mountains and higher than hills, ranging in


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altitude between 300 and 600 m above sea level. This is a scientific fact that has been proven by experiments over successive decades. This scientific fact is present in theQuran which was revealed over 1400 years ago to an illiterate prophet (PBUH) in anation whose large majority were illiterate and living in a dry desert with no knowledgeof gardens or fruit trees except for palm or some vines in very limited areas of it. This

Quranic description therefore bears witness that these are the words of Allah, theCreator, who has revealed it with His knowledge to His last prophet (PBUH) . Since theQuran is the last message, Allah (SWT) has undertaken to guard it in the same languageof its revelation (Arabic). Therefore, He has protected it word for word, letter for letter,from any addition or omission or alteration or change, for over 14 centuries and until theDay of Judgment, as He has promised what can be translated as,* Verily, it is We Whohave sent down the Dhikr (i.e. the Quran) and surely, We will guard it (fromcorruption)* (TMQ, Surat Al-Hijr: 9).

Praise be to Allah for the favor of the Quran and praise be to Allah for the favor of Islam and praise be to Allah for guiding us to this while we could never have beenguided to this had it not been for the guidance of Allah, and praise be to Allah in thehereafter and in this first world. Blessings and peace be upon the last prophet andmessenger and on his family and companions and all who follow his guidance andinvoke with his invocation until the Day of Judgment.

TOPICUNIVERSEIndeed your Lord is Allh, Who created the heavens and the earth in Six Days, andthen He Rose and Dominated ( Istaw) over the Throne (in a manner that uniquely

suits His Majesty).(TMQ, al-Araf - The Heights 7:54)

The fact that the universe was created in six days was mentioned in the Holy Quran ineight verses where Allah ( SWT ) says what can be translated as:

1. Surat al-Araf (The Heights)

TMQ 54: *Indeed your Lord is Allh, Who created the heavens and theearth in Six Days, and then He rose and Dominated ( Istaw) over theThrone (in a manner that uniquely suits His Majesty). He brings the nightas a veil over the day, seeking it continuously without delay, and (Hecreated) the sun, the moon and the stars subjected to His Command.Surely, to Him is the Creation and Commandment. Blessed is Allh, theLord of thelamn(mankind, jinn and all that exists)!*

2. Surat Yunus (Jonah)

TMQ 3:*"Surely, your Lord is Allh Who created the heavens and theearth in six Days and then rose and Dominated (Istaw ) over the Throne(in a manner that uniquely suits His Majesty), disposing the affair of all


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things. No intercessor (can plead with Him) except after His Leave. That isAllh, your Lord; so worship Him (Alone). Then, will you not remember"*

3. Surat Hud (Prophet Hud)

TMQ 7:*"

And it is He, Who has created the heavens and the earth in sixDays and His Throne was on the water, that He might try you to knowwhich of you is the best in deeds. "*

4. Surat al-Furqan (The Criterion)

TMQ 59: *"(Allah) Who created the heavens and the earth and all that isbetween them in six Days. Then He Rose and Dominated ( Istaw) over theThrone (in a manner that uniquely suits His Majesty). The Most Gracious(Allh)! Ask Him (O Prophet Muhammad - pbuh), as He is Al-Khabr (TheAll-Knower of everything)"*.

5. Surat as-Sajdah (Prostration)

TMQ 4: *"Allh it is He Who has created the heavens and the earth, andall that is between them in six Days. Then He Rose and Dominated ( Istaw) over the Throne (in a manner that uniquely suits His Majesty). You(mankind) have none, besides Him, as aWal (protector or helper) or anintercessor. Will you not then remember (or receive admonition)"*

6. Srat Fussilat (They are Explained in detail)

TMQ 9: Say (O Prophet Muhammad - pbuh): *"Do you verily disbelievein Him Who created the earth in two Days? And you set up rivals (inworship) with Him? That is the Lord of thelamn(mankind, jinn and allthat exists)"*. 10. *" He placed therein (i.e. the earth) firm mountainsfrom above, and He blessed it, and assessed therein its sustenance (for itsdwellers) in four equal Days (i.e. all these four days were equal in thelength of time) for all those who would ask (about its creation)."* 11. *"Then He Rose and Dominated ( Istaw) over the heaven when it wassmoke, and Said to it and to the earth: "Come both of you willingly orunwillingly." They both said: "We come willingly."* 12. *"Then Hefinished from their creation as seven heavens in two Days and He instilledin each heaven its affair. And We (Allah) adorned the nearest (lowest)

heaven with lamps (stars) to be an adornment as well as guards (from thedevils by using them as missiles against them). Such is the Decree of Himthe All-Mighty, the All-Knower."*

7. Surat Qaf (a letter of the Arabic alphabet corresponding to the letter L)

TMQ 38: *"And indeed We created the heavens and the earth and allbetween them in six Days and nothing of fatigue touched Us."*


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8. Surat al-Hadid (Iron)

TMQ 4:*"It is He Who created the heavens and the earth in six Days andthen Rose and Dominated ( Istaw) over the Throne (in a manner that

uniquely suits His Majesty). He knows what goes into the earth and whatcomes forth from it, and what descends from the heaven and what ascendsthereto. And He is with you (by His Knowledge) wherever you may be.And Allh is the All-Seer of what you do."*

The majority of scholars who have interpreted the meanings of the Quran have agreedthat the creation of the heavens and earth in six days came on six stages, or six incidents,or six phases, or consecutive cosmic events. The lengths of which are only known toAllah. They cannot be like our days on earth because the earth was not created yet.Thats why these days were not depicted by the Quran description of what you reckonthat came in many other verses of the Quran to indicate our days on earth.

Significance of the word yaum: day in the Holy QuranThe word day in addition to its derivatives were mentioned 475 times in the Quran; of these it came as al-yaum: today this day 349 times, as yauman: days 16 times,which makes a total of 365 times (same number of days per year). It also came asyaumakum: your days, yaumahum: their days, yaumayn: two days, ayyam: manydays, ayyaman: few days 109 times, to indicate specific incidents or specific numbersof days. The two terms yaumaidhin: that day and yaumaidh: on that day to indicatea specific time.

In the Arabic language the word yaum: day (plural, ayyam: days) is used to denote the

period between two consecutive transits of the sun. In other words, it denotes daytime between two consecutive nights. It also denotes both day and night times (and whatsknown as a full day or the Mean Solar Day. It is also the period during which the earthtravels a full turn round its axis relative to the sun. Further, it is the time span betweentwo consecutive sunsets or sunrises totaling to 24 full hours.

In Arabic also the phrase since the first days of... denotes the first days of any specificdate or time. Sometimes they use the word yaum: day to denote troubled times for an individual or for a group of people, like saying: a day like the days of Aad ,a daylike the days of Thamud, a day like the days of the Arabs, a day in lifetime.

Day can be used to denote a certain span of time, no matter what its length. Thatmeans that the word day from the linguistic point of view is a generic term that variesin its significance according to the context it is placed in.

The word day came in Quran with all these meanings... it came meaning daytime inthis verse of the Quran, that can translated as,

Surat al-Baqarah (The Cow)


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TMQ 196. *but if he cannot afford it, he should observe Saum(fasting)three days during the Hajj *

and this verse that can be translated as,

Srat Al-Hqqah (The Inevitable)TMQ 7. *"Which Allh imposed on them for seven nights and eight daysin succession "*

It came as the typical day of planet earth (the interval earth takes to travel round its axisfacing the sun in 24 hours), as in the verse that can be translated as,

Srat Al-Baqarah (The Cow)

TMQ 203. *"And remember Allh during the appointed Days. Butwhosoever hastens to leave in two days, there is no sin on him andwhosoever stays on, there is no sin on him, if his aim is to do good andobey Allh "*

It also came as a specific day of the week as in the verse that can be translated as,

Srat Al-Jumuah (Friday)

TMQ 9. *"O you who believe (Muslims)! When the call is proclaimed forthe Salt (prayer) on Friday ( Jumuah prayer), come to the remembranceof Allh and leave your trading and business. That is better for you if youdid but know!"*

Also in the verse that can be translated as,

Surat al-Araf (The Heights)

TMQ 163. *"And ask them (O Muhammad - pbuh) about the town thatwas by the sea; when they transgressed in the matter of the Sabbath (i.e.Saturday): when their fish came to them openly on the Sabbath day, anddid not come to them on the day they had no Sabbath. Thus We afflicted

them, for they used to rebel against Allhs Command (disobey Allh)."* It also came to denote a specific day of the year like the day of the Hajj (the day of Arafa

or the ninth day of Dhul-Hijjah).

It also came to denote a specific incident in history like: the day of the Festival, theday of overshadowing gloom, the day of testing, the day of Hunain, the day of disaster, the day of Decision


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It came to denote certain signs of destroying the cosmic system before the Day of Judgment like: the Day when the earth and the mountains will be in violent shake, theDay when the sky will bring forth a kind of smoke plainly visible, the Day when theheavens will be in dreadful commotion

It came to denote a day from the days of Allah whose span would be beyond our grasp or realization. To make us realize its significance it was compared to our own years inaddition to the Quranic description of what you reckon, like in the verse that can betranslated as,

Srat Al-Hajj (The Pilgrimage)

TMQ 47. *"And they ask you to hasten on the torment! And Allh failsnot His Promise. And verily, a day with your Lord is as a thousand yearsof what you reckon."*

Allah (Exalted be He) says what can be translated as,

Srat As-Sajdah (The Prostration)

TMQ 5. *"He manages and regulates (every) affair from the heavens tothe earth; then everything will go up to Him, in one Day, the span whereof is a thousand years of what you reckon (on earth)."*

Day came in the Quran as meaning: phase, stage, incident or cosmic event in verseslike: ( Surat al-Araf - verse 7, Surat Yunus verse 3, Surat Hud verse 7, Surat al-Furqan verse 59, Surat as-Sajdah verse 4, Surat Qaf verse 38 and Surat al-Hadid verse 4).

It also came as meaning the day of judgment in different utterances and in differentcontexts like:


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The Day of Requital (yaumud-een) The Day of Resurrection (yaumuq-qiama) The Hour (yaumus-saa) The Day of Sorting Out (yaumul-fasl) The Day of Judgment (yaumul-hisab) The Day of Assembly (yaumuj-jame) The Day of Mutual Meeting (yaumut-taq) The Day when there will be mutual calling and wailing (yaumut-tanad) The Day that is ever drawing (yaumul-azefa) The day of Testimony (yaumul-ashhad) The Day of Distress (yaumul-hasra) The Day of mutual loss and gain (yaumul-taghabun) The Day whereof Warning had been given (yaumul-waeid) The day of Resurrection from the graves (yaumul-khuruj) The day of eternal life (yaumul-khulud)


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.. and many other meanings denoting the day of resurrection, judgment and eternal life.

Significance of the word day in AstronomyThe Mean Solar Day, stands for the interval where the earth completes a full turn roundits axis relative to the sun. In our times this interval is estimated by 24 hours, shared

between both daytime and night time. As for the Sidereal Day (which is about 3 minutesand 56 seconds less than the Solar Day) it can be measured as the interval the interval between two passages of a given star across the observers meridian. The smalldifference between the intervals of both days is due to the fact that while the earthcompletes a full turn round its axis relative to the sun, it would have covered a distance inits orbit around the sun that could be estimated by 1/365 of the overall length of theorbits circumference.

Due to the fact that the earth and all the other celestial bodies in the heavens move invaried speeds and round varied axes... and due to the fact that each planet has its own

physical and orbital elements. Hence, the lengths of these axial and orbital periods would

vary from one planet to the other. Consequently, the intervals of day's length and year'slength on each planet would greatly vary from one to the other. So a day length for the planets of the solar system would vary between 58 earth-days (in the nearest planet to thesun, namely, Mercury), to 243 days on planet Venus, to 24 hours on planet earth (divided

between the daytime and night time like all planets), to 24 hours and 37 minutes on planet Mars, to 9 hours and 53 minutes on planet Jupiter, to 10 hours - 14 minutes and 24seconds on planet Saturn, to 17 hours and 14 minutes on planet Uranus, to 16 hours and 6minutes on planet Neptune.

Also the time span of each year would vary from one planet of the solar system planets tothe other depending on the distance of its orbit and the speed in which it covers this

distance. For instance, the orbital motion of Mercury round the sun can be estimated by88 earth-days, whereas that of Venus can be estimated by 224.7 earth-days and that of earth can be estimated by 365.256 days. That of Mars can be estimated by 686.98 earth-days, that of Jupiter can be estimated by 11.86 earth-years and that of Saturn can beestimated by 29.46 earth-years. On the other hand, that of Uranus can be estimated by84.07 earth-years, that of Neptune can be estimated by 164.81 earth-years and that of Pluto can be estimated by 248.53 earth-years. Whereas the sun completes one full turnround its axis in 25 earth-days. It further covers a full rotation round the galactic center in225 million earth-years.

The solar system is but a minute spot in our galaxy (the Milky Way) which in turn is but

one galaxy among the local galactic group cluster which in turn constitute but a minutespot of the greater galactic cluster. This process of being a part of a bigger form goes ontill infinity in a universe that has not been yet realized. All of which are constantlymoving in the nearest heaven that has been adorned by Allah (Blessed and Exalted beHe) with the stars. The nearest heaven, in turn, is constantly moving within the six other heaven.. and truthful is Allah SWT as He says what can be translated as, * And verily, aday with your Lord is as a thousand years of what you reckon.* Surat Al-Hajj -22:47


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Allah (Exalted be He) says what can be translated as, * in one Day, the span whereof isa thousand years of what you reckon (on earth)* Surat as-Sajdah - 32:5 Allah also says what can be translated as, * The angels and the Rh [Jibrl (Gabriel)]ascend to Him in a Day the measure whereof is fifty thousand years* Surat Al-

Marij - (The Ways Of Ascent) 70:4. The theory of relativity and time

In the past, Arabs used distance to denote time like: a one-month walk, a one-week walk or a days walk... usually walking in this context meant riding camels or walking on foot.In the theory of relativity time is used like the fourth dimension along with the other threeknown dimensions. One of the ancient Muslim Sufis (Mohei el-Deen Ibn al-Arabi) hassurpassed Albert Einstein by hundreds of years when he stated the fact that the universein an abstract existence when it comes to both: place and time. He also preceded him inlinking the convexity of the universe to the convexity of time. All of these issues areconsidered nowadays to be of the most important results of the general theory of

relativity. The Quranic verses describing the day as a thousands years of what youreckon and in another verse as fifty thousand years of what you reckon could be takenas the base of the theory of relativity. Not just that, but the Quran has also mentionedthe speed of light in Allahs saying (Exalted be He) says what can be translated as,

Srat An-Naml - (The Ants) TMQ 40. *"One with who was knowledge of theScripture said: "I will bring it to you within the blink of an eye!"*

Ibn al-Arabi has used the light year in the same concept in which it is used nowadays inastronomy and in view of this very same verse mentioned above. At the wake of thecentury Albert Einstein announced both the special and the general theory of relativity in

1905 and 1915.

The general theory of relativity is based on a postulate that gravity is equivalent toacceleration and it described gravity as a curve caused by mass and energy (and both aretwo faces for the same coin), in a four-dimensioned universe. The special theory of relativity is based on two basic postulates:

1. That the laws of physics are constant on any still body or any body moving at aconstant speed.

2. The speed of light in space remains constant regardless of the speed of the sourceit started from or the speed of its viewer. It is an absolute speed in any case. Sothe light coming from a lamp fixed in a train would spread at the same speed

whether this train is approaching the viewer or moving away from him.

These two hypotheses aim at having the physical laws constant (mechanic andelectromagnetic) whether the body they are being measure at is still or moving at aconstant speed. This is because motion and stillness are both inconstant in the observeduniverse, meaning that everything connected to the universe is relative. The soleexception to that is the speed of light because it is constant to the outside viewer and it


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isnt affected by both the viewer and the source of the light. The speed of light has beenexperimentally estimated to be 299792.5 kilometers/second in space.

The curvature of a beam of light (the curve in its passage) between the sky and the earthhas been detected in 1919 and it was proven that the whole universe (matter & energy) is

in a curvature and that all forms of matter and energy can never move in straight lines inthe universe. Glory be to Allah who mentioned in the Holy Quran (1400 years ago) themovement in the sky with the term uruj: ascending in a curved path in seven differentverses.

The constant speed of light refuted the old assumption that time is absolute.Consequently, this refutes the assumption that this universe is self-ruled. In other words,any absolute ruler for this universe has to be from outside this universe not from withinit. This is called the authority of the sole Ruler and Creator (swt). It has been proven thatthe universe is under constant expansion and if we retreat in time with this expansion wewill have to reach an extremely minute point with no dimensions and with an infinite

mass and energy. This state that is very close to non-existence (al-ratq: the single entityof the first material that formed the universe) has exploded by order of the Creator andfrom this explosion came both: matter and energy (two faces for the same coin), from italso came: time and place (two consecutive existences). All of these were intertwinedwithin themselves and at the same time with the universe and all the other creatures onit.. all of which came from non-existence to existence, then they will go to non-existence then existence again. The creator (swt) is above and surrounding all that: time(past, present and future), not restricted by any place, nor any time.. because He createdall that. He is neither formed from matter nor energy, because He (swt) is the creator of all. He is not like any of His creations.. and non of His creations can be like Him.. He isindeed as He has described Himself in what can be translated as,

Srat Ash-Shra - (The Consultation) TMQ 11. *" There is nothing like Him; andHe is the All-Hearer, the All-Seer."*

The theory of relativity clarified the fact that the mass of any moving body increases bythe increase of its speed and diminishes (i.e. gets shorter) in the same direction of itsmovement. When it reaches the speed of light, it totally vanished within itself to betransformed into energy according to this equation:

E = MC [where E is (energy), M is (mass of the body moving at the speed of light), C is (thespeed of light)]

The theory explains that apart from the speed of light, any TIME in the observed part of the universe, is considered to be a relative time depending on the speed of the moving

body. The more its speed increases (compared to any other body) the less the impact of time on it. In other words, the percentage between the time for a rocket moving in thesky and the time on earth would increase as the speed of this rocket increases. Till thisspeed reached 99.995% of the speed of light, at that instant a year at this rocket will be


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equal to 100 years on earth. So TIME on earth is limited to the standards of earth and isconnected to PLACE and SPEED (motion). So it is a relative TIME because a moving

body would carry its own TIME with it and every celestial body will remain in motion tilla known time.. refer to: Srat Ar-Rad - (The Thunder) verse 2 and Srat Y-Sn verse 38

this fact 1400 years ago. The deducted amount from these two verses matches those of the calculated speed of light (in vacuum) as internationally agreed (with the acceptedmargin of deviation). Blessed and Exalted be Allah who send the Quran 1400 years agosaying what can be translated as, *He manages and regulates (every) affair from theheavens to the earth; then everything will go up to Him, in one Day, the spanwhereof is a thousand years of what you reckon (on earth).* (TMQ, As-Sajdah:5).And what can be translated as, * And they ask you to hasten on the torment! AndAllh fails not His Promise. And verily, a day with your Lord is as a thousand yearsof what you reckon. *(TMQ, Al-Hajj:47).

The six days of creation as mentioned in the QuranThe mention of these six days came in brief in seven verses in the Quran, and in detail infour other verses at chapter 41, named by Allah as Srat Fussilat (They are Explainedin detail). Even the name in itself is a miracle because it gives a glimpse about the factthat this Surah talks in detail about the creation of the heavens and earth. This is taken asflagrant proof on the ability of the Creator, the authenticity of the Holy Quran and themessage of Prophet Muhammad ( PBUH ), that came with the basics of doctrine and thecornerstone of faith. It further proves, the integrity of the revelation and comes as awarning with the stories of the nations that have been annihilated when they disbelievedtheir messengers, insisted on disobeying Allah and corrupted earth with their sins. It alsocame to verify the reward of those who fear Allah and believe in Him, His Message andHis messengers.

The verse comprises 11 cosmic signs considered to be magnificent signs of the scientificmiracles in Quran. The verse is concluded with a promise from Allah to the wholehumanity, to the atheists in particular, that close to the Day of Judgment, Allah willreveal some concealed secrets about this universe to all human beings, to assert whatcame in the Holy Quran (that was conveyed to us by the last Prophet, Muhammad,

PBUH ).

The four verses of Srat Fussilat(9-12), reveal the fact that the creation of the primaryearth preceded the separation of the primary (gaseous) heaven into seven heavens. SoAllah revealed the fact that the earth was created in two days (thats to say on two

stages). A day for the ratq: the single entity of the first material that formed theuniverse and a day for the fatq: dividing apart this single entity. It also mentions thatAllah has placed the mountains as pegs from above, then He blessed it, and assessedtherein its sustenance (for its dwellers) in four days (thats to say four consecutivestages). Then He created the heavens in two days (thats to say, two stages). Allah is themost able, He says to it: "Be," and it is, so this progressiveness is for an importantwisdom that we have to realize. From this wisdom man has to grasp the essence of the


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laws of the Creator in His creation, thus applying them in populating earth and performing his duties as a vicegerent on it.

The reader might be confused, while reading these verses at the first look, into thinkingthat the creation of earth alone has lasted six days (thats to say six stages). In addition to

two more days for the creation of the heavens, this will make at the end a total of eightdays for the creation of the heavens and earth. This would have clashed with many other verses stating that the creation of the heavens and earth lasted for six days (six stages).Yet, because the creation of heavens and earth was a single intertwined mission thiswould make the two days in which the earth was created to be the two same days inwhich the seven heavens were created. This is because the order that came from Allah atthe end of these four verses was for both the earth and the heavens, in what can betranslated as, * Then He Rose and Dominated( Istaw) over the heaven when it wassmoke, and Said to it and to the earth: "Come both of you willingly or unwillingly."They both said: "We come willingly. *(TMQ, Fussilat:11).

Most Quran commentators have however disagreed with this explanation because theyconsidered the two days in which the earth was created inclusive in the four days of: placing the mountains, blessing and assessing sustenance. On the other hand, they allagree that the conjunction in this verse (then) doesnt denote sequence together with thetime-delay, but denotes the interval needed for the process of Istiw: rising anddominating over the Throne in a manner that uniquely suits Allahs Majesty andseparation of the seven heavens from the primary smoky heaven. This is because theconjunction (then) here would mean something that has taken place in a later interval. To

prove this further, Allah says in Srat An-Nzit - (Those Who Pull Out)what can betranslated as,

TMQ 27.*" Are you more difficult to create or is the heaven that Heconstructed?"* TMQ 28. *"He raised its height, and has perfected it."*TMQ 29. *"Its night He covers with darkness and its forenoon He bringsout (with light)."* TMQ 30. *"And after that He spread the earth,"* TMQ31. *"And brought forth (from it) its water and its pasture. "*TMQ 32.*"And the mountains He has fixed firmly, "*TMQ 33.*" (To be) aprovision and benefit for you and your cattle."*

This proves that the four stages of: placing the mountains, blessing and assessingsustenance, stand for the process of dahu: spreading the earth. In other words,

bringing out the earths water and pasture by creating its atmosphere and oceans of water. So the two days in which the earth was creates (the very same days in which theheavens were created) were the same two days in which was created the elements of the

primary earth within the smoky heaven. Listen to Allah saying in Surat Fussilat, whatcan be translated as,

TMQ 11.*"Then He Rose and Dominated ( Istaw) over the heaven when itwas smoke, and Said to it and to the earth: "Come both of you willingly orunwillingly." They both said: "We come willingly."* TMQ 12. *"Then He


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finished from their creation as seven heavens in two Days and He instilledin each heaven its affair. And We (Allah) adorned the nearest (lowest)heaven with lamps (stars) to be an adornment as well as guards (from thedevils by using them as missiles against them). Such is the Decree of Himthe All-Mighty, the All-Knower."*

To prove this further Allah says in Srat Al-Baqarah - (The Cow)what can betranslated as,

TMQ 29. *"It is He, Who has created for you all what is on earth. Then Herose over (Istaw) towards the heaven and made them seven heavens andHe is the All-Knower of everything."*

The word created here stands for estimating the elements of the earth.

The six days of creation as regards to applied sciences:

1) Applied science view the creation of universe as follows: The stage of the primary cosmic egg, from which all the creation has started (ratq: the singleentity of the first material that formed the universe).

2) Explosion of the primary cosmic egg (fatq: dividing apart this single entity) or the smoky stage and the start of expansion.

3) The stage of creating the different elements in the smoky universe through thecreation of matter and anti-matter, the creation of hydrogen atoms, Helium andsome Lithium.

4) The separation of nebulae, each of which started to condense by the force of gravity forming the stars, the sun, the earth and the rest of the celestial bodies.

5) The stage of spreading the earth, forming its atmosphere, oceans of water androcks. Then the sheets of rocks started moving to form the oceans, the continents,the mountains and the land. Then the water cycle started and the surface of theearth became almost even, with a store of water under its surface.

6) The stage of creating life from its simplest forms to its diversified categories.

And Allah knows all about what He created

Astronomers and astrophysicists estimate the age of the universe to be 10 15 billionyears. Whereas, geologists estimate the age of this planet to be 4.6 billion years, and thisconclusion has been also reached by scientists who analyzed the rocks and the sand theygot from the moon, and the age of many other meteors that hit the earth. It seems that thegreat difference between the age estimated for planet earth and that estimated for theuniverse is due to the fact that the estimated age for the earth is the age of solidificationof its outside crust. Consequently, this age would not include the stages of the primaryearth, nor the stages of creating the elements from which this primary earth was formed.

The verses in both Surat al-Baqarah (2:29) and Surat Fussilat (41: 9 12) signify the factthat creating the earth has preceded the separation of the primary smoky heaven intoseven heavens. It is obvious that the creation here was for the elements of the earth, this


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was followed by the creation of the earth in the form of a primary planet that was later spread to take the present form. This is because the creation of the heavens and earth isan intertwined inseparable process.

Praise be to Allah, who from above the seven heavens, more than 1400 years ago brought

forth these decisive verses in the form of a rebuking, disapproving question to all atheistsand disbelievers. The verses can be translated as,

TMQ 9.*"Say (O Prophet Muhammad - pbuh): "Do you verily disbelievein Him Who created the earth in two Days? And you set up rivals withHim (in worship)? That is the Lord of thelamn(mankind, jinn and allthat exists)."* TMQ 10.*" He placed therein (i.e. the earth) firmmountains from above, and He blessed it, and assessed therein itssustenance (for its dwellers) in four equal Days (i.e. all these four dayswere equal in the length of time) for all those who would ask (about itscreation)."* TMQ 11.*"Then He Rose and Dominated ( Istaw) over theheaven when it was smoke, and Said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come willingly."*TMQ 12.*"Then He finished from their creation as seven heavens in twoDays and He instilled in each heaven its affair. And We (Allah) adornedthe nearest (lowest) heaven with lamps (stars) to be an adornment as wellas guards (from the devils by using them as missiles against them). Such isthe Decree of Him the All-Mighty, the All-Knower. *(Surrat Fussilat).

And also says what can be translated as,

TMQ 54:*Indeed your Lord is Allh, Who created the heavens and theearth in Six Days, and then He Rose and Dominated ( Istaw) over theThrone (in a manner that uniquely suits His Majesty).* (Surat al-Araf).

3 Wonders of the Holy Quran III. but their description in the Injeel (Gospel) is like a(sown) seed which sendsforth its shoots, then makes it strong, and becomes thick and it stands on its stem,

(TMQ, Al-Fateh The Conquest: 29)

This ayah is the last ayah of Surat Al-Fateh which was revealed in Madinah. It is called

Al-Fateh as it begins with a reference to the great victory that Allah ( SWT ) made possiblefor the Prophet Muhammad ( PBUH ) in the signing of the Treaty of Hodaybia. Many of the Muslims present at the time felt that this treaty was a concession to the disbelievers inMakkah. Omar Ibnul-Khattab (RA) said to the Prophet (PBUH), Arent you theMessenger of Allah? He said: Yes! He said, Arent we Muslims? He said, Yes!

He said, Arent they infidels? He said, "Yes! Then Omar asked, Then why is our religion humiliated? The Prophet (PBUH) answered him, I am Allahs servant and HisMessenger, I will not disobey His command, and He will not lead me astray. When this


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Surat was revealed, starting with the words, Verily, We have given you (O Muhammad)a manifest victory, one of the companions of the Prophet (PBUH) asked, O, Messenger of Allah, is it a victory? The Prophet (PBUH) answered, Yes! By the One in whosehand is the soul of Muhammad, it is a victory.

The Treaty of Hodaybia provided the Muslims with an opportunity to meet many Arabtribes, to invite them to Islam and to explain the virtues of this faith which was to be thelast divine religions calling people to belief in the Oneness of Allah ( tawhid ). The treatyalso exposed the fanaticism of the efforts of the Quraysh in preventing the Prophet( PBUH ) and the early Muslims from entering the shrine of the Kaba ( Al-haram ) for sixyears, from when the Prophet ( PBUH ) migrated to Madinah until the day of Hodaybia.They forbade them from entering Makkah out of prejudice which was in contradiction tothe traditions of the time. They forbade them from visiting Makkah during the sacredmonths that the Arabs respected and glorified even during the pre-Islamic period ( Al-

jahiliyya ). This event allowed the inhabitants of the Arabian Peninsula to witness thetolerant nature of Islam, the nobility of the Muslims and the blind stubbornness of the

disbelievers.In 6 AH (after Hijra), the Messenger of Allah ( PBUH ) had a vision that he was enteringthe Kaba with a group of Muslims, some of whom had shaven heads and others had their hair cut short; they were not afraid. The visions of Prophets are true. In Dhul-Qadah of the same year, he set out for Makkah with the intention of performing the minor

pilgrimage (Umrah ) and without the intention of fighting the disbelievers. He wasaccompanied by 1400 immigrants from Makkah ( Al-Muhajireen ) and the residents of Madinah ( Al-Ansar ). He also encouraged the tribes around Madinah to go with him.When he arrived at a place known as Thaniyat Al-Mirar , the Prophets camel knelt downand would not move. The people said, The camel wont move (i.e. she is beingstubborn). The Prophet ( PBUH ) said, She has never been stubborn. This is not her nature; she has been held back by He who held back the elephants from Makkah. TodayI shall accept whatever plan the Quraysh propose to me asking me to tighten my ties of kinship. Bukhari reports that the Prophet ( PBUH ) said, By the One in whose hands ismy soul, I shall accept their offer of any plan that glorifies the sanctity of Allah. TheProphet ( PBUH ) and his Companions then proceeded until they reached Al-Hodaybia.There, Quraysh refused to allow them to enter Makkah. The Prophet ( PBUH ) sentOthman Ibn-Affan ( RA) to them with a message that he did not intend to fight and hadonly come to perform the Umrah . Quraysh held Othman captive after he gave them theProphets message. The leaders of the Quraysh told him that he could make tawaf (circumambulate the Kaba) if he wished to but he said, I will not do so until theMessenger of Allah ( PBUH ) does.A rumor spread that Othman Ibn-Affan ( RA) had been killed. The Prophet ( PBUH ) said:We will not leave without fighting the people. He then called on them to make a

pledge to him under a tree; this pledge became known as Bayat Ar-Radwan (Pledge of consent). Later, they learned that the rumor about Othmans murder was unfounded sothe Muslims agreed to cease hostilities with the Makkans and set down the conditions of a settlement with them that became known as the Treaty of Hodaybia. The Prophet( PBUH ) had to forego some of his rights to protect the Muslims but he knew that Allah


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would create a victory for the Muslims out of this settlement. The treaty allowed anyArab tribe to choose to enter a peaceful alliance either with the Messenger of Allah( PBUH ) or with Quraysh. The Khuzaah tribe chose to make an alliance with the Prophet( PBUH ) and the Bakr tribe entered into one with Quraysh. The Muslims respected andabided by all of the conditions of the Treaty of Hodaybia but Quraysh broke the rules

when they decided to help their ally, the Bakr tribe, against the Khuzaah tribe, who wereallied to the Prophet ( PBUH ). This action led to the decision of the Prophet ( PBUH ) toconquer Makkah.

Between 8 - 10 Ramadan in 8AH, a Muslim army of 10,000 fighters left Madinah for Makkah. In honor of the sanctity of Makkah, the Prophet ( PBUH ) ordered his army not tokill anyone unless they were forced to. The Prophet ( PBUH ) entered Makkah bearing awhite flag, wearing a black turban, riding his camel Al-Qaswaa and reading Surat Al-Fateh. He lowered his head in humility to Allah ( SWT ) as Allah had allowed him toconquer Umm al-Qura (the mother of all cities), Makkah, the town in which he firstreceived the revelation and the home of the Sacred House. The Muslims entered Makkah

with him in peace and tranquility - fearlessly - just like the Prophet ( PBUH ) had seen inhis dream.

The Muslims then removed all the idols from the Kaba and performed tawaf while theMessenger of Allah recited, There is no God worthy of worship except Allah, alone,who has no partner. He had fulfilled His promise and granted victory to His servant,dignified His soldiers, and defeated the allies Himself . He then recited the followingayah *[ O mankind! We have created you from a male and a female, and made youinto nations and tribes, that you may know one another. Verily, the most honorableof you with Allh is that (believer) who has At-Taqw [i.e. he is one of the Muttaqn(the pious)]. Verily, Allh is All-Knowing, All-Aware (TMQ, 49:13).

Surat Al-Fateh was revealed in 6 AH straight after the Treaty of Hodaybia while theProphet of Allah ( PBUH ) was returning to Madinah with his companions. This Surahincludes details of this settlement. It is reported that the Prophet ( PBUH ) said,Yesterday, a Surah was revealed to me that is better than this life and everything in it:Verily, We have given you (O Muhammad) a manifest victory. (This has been related

by Bukhari, Nasai, and Tirmidhi.)

Surat Al-Fateh starts with an address to the Messenger of Allah ( PBUH ) reassuring himthat the path Allah guided him to is the correct path and that the promise of Allah will

become reality in a very short time. Concerning these issues, Allah ( SWT ) says at the beginning of the Surat * "Verily, We have given you (O Muhammad) a manifestvictory. That Allh may forgive you your sins of the past and the future, andcomplete His Favor on you, and guide you on the Straight Path. And that Allh mayhelp you with strong help."* (TMQ, Al-Fateh: 1-3)The ayahs stress the fact that Allah(SWT ) is He who put peace and tranquility into the hearts of the believers so that theymay grow in faith, for faith increases and decreases. Allah ( SWT ) then gave glad tidingsto the believers of His forgiveness and reward and His help in the form of His soldiers(He has soldiers in the heavens and the earth; no one knows the soldiers of your lord


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except Him). The ayahs mention Allahs attributes of being the All-Knower, the All-Wise, the All- Powerful, the Mighty and the Forbearing. The ayahs then describe therewards that await the believing men and women, and the punishment that Allah has

prepared for the hypocrites (men and women) and the polytheists (men and women) whoworship others with Allah.

The Surat addresses the Prophet ( PBUH ) once more in ayah, *"Verily, We have sentyou (O Muhammad) as a witness, as a bearer of glad tidings, and as a warner"*(TMQ, Al-Fateh: 8),meaning that he is a witness for his Ummah (nation) and for allcreation, a bearer of glad tidings for the believers and a warning for the disbelievers andthe hypocrites. The ayahs then address the believers in what can be translated as, * Inorder that you (O mankind) may believe in Allh and His Messenger, and that youassist and honor him ( PBUH ), and (that you) glorify (Allhs) praises morning andafternoon. * (TMQ, Al-Fateh: 9)

The address then rapidly switches again to the Prophet ( PBUH ), praising the Bayat Ar-

Ridwan (pledge of consent), and gives glad tidings of Allahs reward for those who fulfillit and warns those who breaks their pledge as it is a covenant with Allah ( SWT ). Theayah can be translated as, *Verily, those who give Baiah (pledge) to you (OMuhammad ( PBUH )) they are giving Baiah(pledge) to Allh. The Hand of Allh isover their hands. Then whosoever breaks his pledge, breaks it only to his own harm;and whosoever fulfils what he has covenanted with Allh, He will bestow on him agreat reward. * (TMQ, Al-Fateh: 10).

The ayahs of Surat Al-Fateh turn to the Bedouin hypocrites who refused to accompanythe Prophet ( PBUH ) and made up excuses and lies because they thought he would not bevictorious. However, they asked him to ask forgiveness for them and they wanted toshare in the spoils he brought back. Allah is well aware of their actions and he had

prepared Hell fire for the disbelievers and the hypocrites. Allah says * And to Allhbelongs the sovereignty of the heavens and the earth. He forgives whom He wills,and punishes whom He wills. And Allah is Ever Oft-Forgiving, Most Merciful.*(TMQ, Al-Fateh: 14).

The ayahs of Surat Al-Fateh address those who stayed behind informing them that theywould be called to jihad again and if they stay behind once more, they would be punishedseverely. The ayah can be translated as, *Say (O Muhammad (PBUH)) to theBedouins who lagged behind: "You shall be called to fight against a people given togreat warfare, then you shall fight them, or they shall surrender. Then if you obey,Allah will give you a fair reward; but if you turn away as you did turn away before ,He will punish you with a painful torment"* (TMQ, Al-Fateh: 16).

The ayahs then discuss the case of the people who are excused from taking part in jihad,for example the blind, the lame and the sick, saying * No blame or sin is there uponthe blind, nor is there blame or sin upon the lame, nor is there blame or sin upon thesick (that they go not for fighting). And whosoever obeys Allah and His Messenger(Muhammad (PBUH)), He will admit him to Gardens beneath which rivers flow


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(Paradise); and whosoever turns back, He will punish him with a painful torment.* (TMQ, Al-Fateh: 17).

The ayahs then praised the believers who participated in the Bayat of Ar-Radwan (pledge of consent), emphasizing that Allah ( SWT ) is pleased with them; He sent down

calmness and tranquility on their hearts, He defended them and strengthened them. Allahhas given them glad tidings of the rapid conquest of Makkah and of the abundant rewardsthey will obtain because He is the Ever All-Mighty and All-Wise; part of this reward isthat He prevented the disbelievers from fighting them. He made this a sign for them andguided them to the straight path, for He is able to do all things.

The ayahs emphasize that if the disbelievers had fought the believers, they would not findany protectors. This is one of the laws that Allah decreed on previous nations; divine lawscannot be replaced or changed without Allahs permission. The glad tidings Allah givesto the believers in Surat Al-Fateh became a reality when the Muslims entered Makkahwithout bloodshed, making Islam sovereign in the Arabian Peninsula and supreme over

all other religions. This is an honor that Allah ( SWT ) bestowed on the Messenger of Allah( PBUH ) and the Muslims. Allah is all-aware of the deeds of His servants; He knows whatlie in their hearts and what their intentions are. Allah punished Quraysh who had refusedto allow the believers to enter the Sacred Mosque two years earlier, on the day of Hodaybia. Allah says about this * They are the ones who disbelieved (in the Onenessof Allah - Islamic Monotheism) and hindered you from Al-Masjid-al-Harm (atMakkah) and detained the sacrificial animals from reaching their place of sacrifice.Had there not been believing men and believing women whom you did not know,that you may kill them and on whose account a sin would have been committed byyou without (your) knowledge, that Allah might bring into His Mercy whom Hewills - if they (the believers and the disbelievers) had been apart, We verily wouldhave punished those of them who disbelieved with painful torment. When those whodisbelieve had put in their hearts pride and haughtiness - the pride and haughtinessof the time of ignorance, - then Allah sent down His Saknah (calmness andtranquility) upon His Messenger (PBUH) and upon the believers, and made themstick to the word of piety (i.e. none has the right to be worshipped but Allah); andthey were well entitled to it and worthy of it. And Allah is the All-Knower of everything.* (TMQ, Al-Fateh: 25, 26).

The ayahs discuss the pride and haughtiness of the jahiliyya that caused Quraysh not toallow the Prophet ( PBUH ) and the believers to enter Makkah to perform Umrah . The

believers were very angry with this action, but Allah ( SWT ) sent down tranquility uponhis Messenger ( PBUH ) and the believers and made them hold true to their belief. AndAllah has made the dream of His Prophet ( PBUH ) become a reality. He says what can betranslated as, Indeed Allh shall fulfill the true vision which He showed to HisMessenger ( PBUH ) [i.e. the Prophet saw a dream that he has entered Makkah alongwith his Companions, having their (head) hair shaved and cut short] in very truth.Certainly, you shall enter Al-Masjid-al-Harm, if Allh wills, secure, (some) havingyour heads shaved, and (some) having your head hair cut short, having no fear. He


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knew what you knew not, and He granted besides that a near victory. (TMQ, Al-Fateh: 27).

The Surah ends with confirmation of the Prophethood and the message given toMuhammad ( PBUH ), which disbelievers throughout history denied. Allah says * He it is

Who has sent His Messenger (Muhammad ( PBUH )) with guidance and the religionof truth (Islam), that He may make it (Islam) superior to all religions. And All-Sufficient is Allah as a Witness.* (TMQ, Al-Fateh: 28).

In addition to this, Allah confirms through His divine witness that it is He who revealedthe description of the seal of His Prophets ( PBUH ), and the description of the believerswith him in the previously revealed books such as Torah and Gospel saying*Muhammad ( PBUH ) is the Messenger of Allah. And those who are with him aresevere against disbelievers, and merciful among themselves. You see them bowingand falling down prostrate (in prayer), seeking Bounty from Allah and (His) GoodPleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the

traces of prostration (during prayers). This is their description in the Taurt(Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sendsforth its shoot, then makes it strong, and becomes thick and it stands straight on itsstem, delighting the sowers, that He may enrage the disbelievers with them. Allahhas promised those among them who believe (i.e. all those who follow IslamicMonotheism, the religion of Prophet Muhammad ( PBUH ) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e.Paradise).*(TMQ, Al-Fateh: 29).

Signs of creation in Surat Al-Fateh:

The main theme of Surat Al-Fateh is the Treaty of Hodaybia; the event is explained indetail with the lessons Muslims of all ages need to draw from it. In spite of this focus, thisSurah includes a number of facts about life and the universe which can be listed asfollows:

1) And to Allh belong the hosts of the heavens and the earth. This point ismentioned twice in Surat Al-Fateh, in the fourth and seventh ayahs. Among thehosts of the heavens and the earth are angels and the righteous among thehumans and the jinn. Also the different universal phenomena such as; themovement of the earth and celestial bodies, shooting stars and meteors, thesuccession of night and day, the seasons, thunder and lighting, wind, clouds, rain,

the flow and stores of water, earthquakes, volcanoes, storms and tornadoes onearth and in the sea, among others. All of these natural phenomena are fromamong the hosts of Allah. Although scientists understand the mechanics of theseoccurrences, it does not change the fact that Allah ( SWT ) uses them to punishsinners, test the righteous and to serve as an example for those who were saved.

2) And to Allh belongs the sovereignty of the heavens and the earth. This factis mentioned in the fourteenth ayah of Surat Al-Fateh, and many other ayahs. It is


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not possible for a rational person to conceive of the universe as existing without aCreator, Owner or Proprietor who has power, knowledge and wisdom. Thematerial world cannot exist of itself or through mere coincidence because it issubject to many laws that cannot be replaced or changed; coincidence is far toolimited to achieve this. There must, therefore, be a great Creator for this universe

who has no partner in His Dominion, no rival to his kingdom or similitude fromhis creation.

3) The divine laws of Allah in the universe are not replaced, exchanged or changedwithout the permission of Allah ( SWT ). Surat Al-Fateh refers to this fact in ayah23, And you will not find any change in the Way of Allh. (Al-Fateh: 23)

4) Reference to some of the characteristics of the last Messenger, Muhammad( PBUH ) and reference to the characteristics of those who believed with him in theTorah and Gospel.

5)

Allah compares the growth in the number of Muslims from the small number who followed the Prophet ( PBUH ) when he first started calling to Islam in their gradual increase to a plant reproduction method using the sprouts that grow in the

part between the root and the stem. This method of reproduction was discoveredonly recently, but this ayah using it as a symbol was revealed over fourteenhundreds years ago in the Quran. The fact that this book was revealed to anilliterate Prophet whose people who were mostly illiterate people dwelling in thedesert has many interpretations for people who have intelligence and vision.

Each of the issues raised require special attention, thus I will limit the discussiononly to the last point, which is the plant reproduction by the abovementionedmethod. Before I begin, let us have a quick look at some scholars interpretationsof this ayah.

Interpretation of this ayah by some scholars:

The ayah that can be translated as, * Muhammad ( PBUH ) is the Messenger of Allah.And those who are with him are severe against disbelievers, and merciful amongthemselves. You see them bowing and falling down prostrate (in prayer), seekingBounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) ison their faces (foreheads) from the traces of prostration (during prayers). This istheir description in the Taurt (Torah). But their description in the Injeel (Gospel)

is like a (sown) seed which sends forth its shoot, then makes it strong, and becomesthick and it stands straight on its stem, delighting the sowers, that He may enragethe disbelievers with them. Allah has promised those among them who believe (i.e.all those who follow Islamic Monotheism, the religion of Prophet Muhammad ( PBUH ) till the Day of Resurrection) and do righteous good deeds, forgiveness and amighty reward (i.e. Paradise).* (TMQ, Al-Fateh: 29).


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Ibn-Kathir said, This nation (the Muslims) has been honored in the earlier Books; themost honored and greatest are the companions of the Prophet ( PBUH ). Allah hasmentioned this in the earlier Books which is why Allah ( SWT ) says what can betranslated as, (This is their description in the Taurt)and He says what can betranslated as, (But their description in the Injeel (Gospel) is like a (sown) seed which

sends forth its shoot, then makes it strong, and becomes thick and it stands straighton its stem, delighting the sowers.)This is how the companions of the Prophet ( PBUH )were: they helped him, assisted him, and made him victorious. They were with him likethe sprouts to the plant (that He may anger the disbelievers with them).

Other commentaries on the Quran provide similar descriptions, thus there is no need tolist them.

Scientific indications in this ayah:

The ayah that we are examining states that the example of the Prophet ( PBUH ) and his

companions was mentioned in the Injil (Bible), revealed to the Prophet Isa ( AS ), was anearly announcement of the mission of the Prophet Muhammad ( PBUH ), seal of theProphets: like a (sown) seed which sends forth its sprouts, then makes it strong,and becomes thick and it stands straight on its stem We use the Arabic word Shataa shoot for a plant when it develops extra stems fromthe nodes at the base of the stem that resemble it completely, whereas the branches aredifferent from the stem and sprout out from any part of it.

Then it supports means that the original plant supplies the new shoot with thenecessary nutrients, then it becomes more strong and reinforcing the mother plant at its

base. In saying supporting, it means strengthening it from the bottom. It has been

scientifically proven that when the new sprout formed from the primary mother plant, itis completely dependent on it for nutrition until it develops three green leaves and four or five roots, making it able to become self-dependent.

Then it becomes thick means that it changes from being fine to becoming thick strengthening the walls of its cells by secreting large amounts of cellulose and ligninforming of a number of nodes covered with leaf sheaths.

And it stands straight on its stems meaning it is standing straight on its roots.Stems is the plural of stem and this stage the stage of standing straight on its stems-follows the stage of becoming thick where the cells start dividing to lengthen the area

between each node and the one next to it known as the Internodes. The internodes push one another until growth is complete, and the stem stands straight on the stalk whenthe stalk reaches the final stage of its development.

As for palm tillers, there are two types: The first type grows at a certain height from thetrunk of the palm tree and does not have roots; it is known by as the Stolon. The secondkind grows at the bottom of the palm tree and has its own roots. It can be removed fromthe palm tree to be used to propagate the tree by planting it elsewhere.


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The ayah we are examining refers to a botanical fact that was recently discovered, that isthe reproduction in

Documents

Scientific Analysis About Different Ayat--Dr Zaghloul Elnaggar