By: Maulana Muhammad A. K. Azad [ Abu Arif Al Alawi ]
9th century manuscript of Al quran: taken from Wikipedia
11th century North African manuscript of al Quran
"The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the great forces with which Europe and the East have to reckon today."DICTIONARY OF ISLAM, p. 526
ANNIE BESANT ON AL QURAN
"It is impossible for anyone who studies the life and eharacter of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher."
(The Life and Teachings of Muhammad, By Annie Besant, Madras, 1932,P.4)
Page of a 13th century Quran
Albert Einstein (1979-1955): The Quran is not a book of algebra or geometry but is a collection of rules which guides human beings to the right way, the way which the greatest philosophers are unable to decline it.
Will Durant (born in 1885): Religious treatments in Quran contain worldly treatment too and all of its affairs are sent from Allah by revelation. The Quran contains rules such as: good manners, healthiness, marriage, divorce, treatments with children and animals and slaves, commercials, politics, unlawful profit, debt, contracts, recommendations, industrial affairs, wealth, immurements and punishments and war and peace. The Quran creates simple beliefs in simple souls, which are free from bad traditions and worship of idols. The Quran has established principles of union discipline and social unity between Muslims.
NAPOLEON BONAPARTE
"The Quran takes the responsibility of man prosperity alone. I hope it will not be too late that time which I can unite all the scholars of all the countries together and establish a monotone society based on principles of The Quran only which will guide people to prosperity".
MAHATMA GANDHI'S VIEW
"By learning The Quran, every body will achieve revelation secrets and religion knowledge. In The Quran we don't see anything which allows using obligation to change others religion. This sacred book says in the simplest way: 'there is no obligation in religion.'
LEO TOLOSTOY'S VIEW
" The Quran contains clear realties and tenets and human beings can utilize it generally"
DR. Marks (1818-1883): The Quran contains all divine messages, which exist in all sacred books for all nations. There are verses in The Quran that relates to learning science and thinking and discussing and training and I confess that this firm book has corrected many of the man mistakes.
Dr Shebli Shommayel (1853-1917) (Special student of Darwin): Prophet of Islam took attentions of human being wisdom towards him by The Quran eloquence and made them unconscious against his book.
Charles Francis (American professor): Bible is a book which no one knows in America but The Quran is a book which every Muslim knows and it is not a lie. But it should be mentioned that being unaware of bible is a good luck for religion.
P.H Corbin (France contemporary Islam knower): If Muhammad thought was superstitious and The Quran was not revelation, he never dared to invite man to science. No thought and no person have invited human beings to science as Muhammad did. As we see that it has talked about science 950 times."
The late Professor Palmer, in his Introduction to the Qur'an, remarks: "The Arabs made use of a rhymed and rhythmical prose, the origin of which it is not difficult to imagine. The Arabic language consists for the most part of triliteral roots, i.e. the single words expressing individual ideas consist generally of three consonants each, and the derivative forms expressing modifications of the original idea are not made by affixes and terminations alone, but also by the insertion of letters in the root. Thus zaraba means' he struck,' and qatala, 'he killed,' while mazrub and maqtul signify 'one struck' and' one killed.'
A sentence, therefore, consists of a series of words which would each require to be expressed in clauses of several words in other languages, and it is easy to see how a next following sentence, explanatory of or completing the first, would be much more clear and forcible if it consisted of words of a similar shape and implying similar modifications of other ideas. It follows then that the two sentences would be necessarily symmetrical, and the presence of rhythm would not only please the ear but contribute to the better understanding of the sense, while the rhyme would mark the pause in the sense and emphasize the proposition.
"The Qur’an is written in this rhetorical style, in which the clauses are rhythmical though not symmetrically so, and for the most part, end in the same rhyme throughout the chapter.
"The Arabic language lends itself very readily to this species of composition, and the Arabs of the desert in the present day employ it to a great extent in their more formal orations, while the literary men of the towns adopt it as the recognised correct style, deliberately imitating the Quran.
"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 beforehand 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 Mohammed 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 used in everyday ordinary life, while with the later Arabic authors, the style is imitative and true 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.
"That Mohammed, though, should have been able to challenge even his contemporaries to produce anything like the Qur'an, "And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it. But if ye do it not, and ye surely shall do it not, . . ." is at first sight surprising, but, as Noldeke has pointed out, this challenge really refers much more to the subject than to the mere style, to the originality of the conception of the unity of God and of a revelation supposed to be couched in God's own words.
Any attempt at such a work must of necessity have had all the weakness and want of prestige which attaches to an imitation. This idea is by no means foreign to the genius of the old Arabs.
"Amongst a people who believed firmly in witchcraft and soothsaying, and who, though passionately fond of poetry, believed that every poet had his familiar spirit who inspired his utterances, it was no wonder that the prophet should be taken for a soothsayer, for 'one possessed with an evil spirit,' or for 'an infatuated poet.'"
Mr. Stanley Lane Poole, in his Introduction to Lane's Selections from the Qur'an remarks:
The language has the ring of poetry, though no part of the Qur'an complies with the demands of Arab metre. The sentences are short and full of half-restrained energy, yet with a musical cadence. The thought is often only half expressed; one feels the speaker has essayed a thing beyond words, and has suddenly discovered the impotence of language, and broken off with the sentence unfinished. There is the fascination of true poetry about these earliest soorahs; as we read them we understand the enthusiasm of the Prophet's followers, though we cannot fully realise the beauty and the power, inasmuch as we cannot hear them hurIed forth with Mohammad's fiery eloquence. From first to last the Qur'an is essentially a book to be heard, not read, but this is especially the case with the earliest chapters.
"In the soorahs of the second period of Mekka, we begin to trace the decline of the Prophet's eloquence. There are still the same earnest appeals to the people, the same gorgeous pictures of the Last Day and the world to come; but the language begins to approach the quiet of prose, the sentences become longer, the same words and phrases are frequently repeated, and the wearisome stories of the Jewish prophets and patriarchs, which fill so large a space in the later portion of the Qur'an, now make their appearance. The fierce passion of the earliest soorahs, that could not out save in short burning verses, gives place to a calmer more argumentative style.
Mohammad appeals less to the works of God as proofs of his teaching,and more to the history of former teachers, and the punishments of the people who would not hear them. And the characteristic oaths of the first period, when Mohammad swears by all the varied sights of nature as they mirrored themselves in his imagination, have gone, and in their place we find only the weaker oath 'by the Qur'an.' And this declension is carried still further in the last group of the soorahs revealed at Mekka. The style becomes more involved and the sentences longer, and though the old enthusiasm bursts forth ever and anon, it is rather an echo of former things than a new and present intoxication of faith.
The fables and repetitions become more and more dreary, and but for the rich eloquence of the old Arabic tongue, which gives some charm even to inextricable sentences and dull stories, the Qur'an at this period would be unreadable. As it is, we feel we have fallen the whole depth from poetry to prose, and the matter of the prose is not so superlative as to give us amends for the loss of the poetic thought of the earlier time and the musical fall of the sentences.
" In the soorahs of the Medina period these faults reach their climax. We read a singularly varied collection of criminal laws, social regulations, orders for battle, harangues to the Jews, first conciliatory, then denunciatory, and exhortations to spread the faith, and such-like heterogeneous matters. Happily the Jewish stories disappear in the latest soorahs, but their place is filled by scarcely more palatable materials. The chapters of this period are interesting chiefly as containing the laws which have guided every Muslim state, regulated every Muslim society, and directed in their smallest acts every Mohammadan man and woman in all parts of the world from the Prophet's time till now. The Medina part of the Qur'an is the most important part for Islam, considered as a scheme of ritual and a system of manners; the earliest Mekka revelations are those which contain what is highest in a great religion and what was purest in a great man."
Mr. Rowell, in his Introduction to his Qur'an, says:-
" The contrast between the earlier, middle, and later Suras is very striking and interesting, and will be at once apparent from the arrangement here adopted. In the Suras as far as the 54th, we cannot but notice the entire predominance of the poetical element, a deep appreciation (as in Sura xci.) of the beauty of natural objects, brief fragmentary and impassioned utterances, denunciations of woe and punishment, expressed for the most part in lines of extreme brevity. With a change, however, in the position of Muhammad when he openly assumes the office of ‘public warner,' the Suras begin to assume a more prosaic and didactic tone, though the poetical ornament of rhyme is preserved throughout. We gradually lose the Poet in the missionary aiming to convert, the warm asserter of dogmatic truths; the descriptions of natural objects, of the judgment, of heaven and hell, make way for gradually increasing historical statements, first from Jewish, and subsequently from Christian histories; while, in the 29 Suras revealed at Medina, we no longer listen to vague words, often as it would seem without positive aim, but to the earnest disputant with the enemies of his faith, the Apostle pleading the cause of what he believes to be the Truth of God. He who at Mecca is the admonisher and persuader, at Medina is the legislator and warrior, who dictates obedience, and uses other weapons than the pen of the Poet and the Scribe. When business pressed, as at Medina, Poetry makes way for prose, and although touches of the Poetical element occasionally break forth, and he has to defend himself up to a very late period against the charge of being merely a Poet, yet this is rarely the case in the Medina Suras; and we are startled by finding obedience to God and the Apostle, God's gifts and the Apostle's, God's pleasure and the Apostle's, spoken of in the same breath, and epithets and attributes elsewhere applied to Allah openly applied to himself, as in Sura ix. 118, 129.
"The Suras, viewed as a whole, strike me as being the work of one who began his career as a thoughtful enquirer after truth, and an earnest asserter of it in such rhetorical and poetical forms as he deemed most likely to win and attract his countrymen, and who gradually proceeded from the dogmatic teacher to the political founder of a system for which laws and regulations had to be provided as occasions arose. And of all the Suras it must be remarked that they were intended not for readers but for hearers - that they were all promulgated by public recital - and that much was left, as the imperfect sentences show, to the manner and suggestive action of the reciter.
It would be impossible, and indeed it is unnecessary, to attempt a detailed life of Muhammad within the narrow limits of a Preface. The main events thereof with which the Suras of the Qur'an stand in connection, are" The visions of Gabriel, seen at the outset of his career in his 40th year, during one of his seasons of annual monthly retirement, for devotion and meditation to Mount Hira, near Mecca, the period of mental depression and re-assurance previous to the assumption of the office of public teacher -the Fatrah or pause during which he probably waited for a repetition of the angelic vision - his labours in comparative privacy for three years, issuing in about 40 converts, of whom his wife Khadijah was the first, and Abu Bakr the most important; (for it is to him and to Abu Jahl the Sura xcii. refers) struggles with Meccan unbelief and idolatry followed by a period during which probably he had the second vision, Sura liii. and was listened to and respected as a person 'possessed' (Sura lxix. 42, lii. 29) the first emigration to Abyssinia in A.D 616, in consequence of the Meccan persecutions brought on by his now open attacks upon idolatry (Taghout) increasing reference to Jewish and Christian histories, shewing that much time had been devoted to their study - the conversion of Omar in 617 - the journey to the Thaquifites at Taief in A.D. 620 - the intercourse with pilgrims from Medina, who believed in Islam, and spread the knowledge thereof in their native town, in the same year - the vision of the midnight journey to Jerusalem and the Heavens - the meetings by night at Acaba, a mountain near Mecca, in the 11th year of his mission, and the pledges of fealty there given to him - the command given to the believers to emigrate to Yathrib, henceforth Medinat- en-nabi (the city of the Prophet), or El-Medina (the city), in April of A.D. 622-the escape of Muhammad and Abu Bekr from Mecca to the cave of Thaur-the FLIGHT to Medina in June 20, A.D 622-treaties made with Christian tribes-increasing, but still very imperfect acquaintance with Christian doctrines - the Battle of Badr in Hej. 2, and of Ohod- the coalition formed against Muhammad by the Jews and idolatrous Arabians, issuing in the siege of Medina, Hej. 5 (A.D. 627) - the convention, with reference to the liberty of making the pilgrimage, of Hudaibiya, Hej. 6 - the embassy to Chosroes King of Persia in the same year, to the Governor of Egypt and to the King of Abyssinia, desiring them to embrace Islam-the conquest of several Jewish tribes, the most important of which was that of Chaibar in Hej. 7, a year marked by the embassy sent to Heraclius, then in Syria, on his return from the Persian campaign, and by a solemn and peaceful pilgrimage to Mecca-the triumphant entry into Mecca in Hej. 8 (A.D. 630), and the demolition of the idols of the Caaba-the submission of the Christians of Nedjran, of Aila on the Red Sea, and of Taief, etc., in Hej. 9, called' the year of embassies or deputations,' from the numerous deputations which flocked to Mecca proffering submission-and lastly in Hej. 10, the submission of Hadramont, Yemen, the greater part of the southern and eastern provinces of Arabia- and the final solemn pilgrimage to Mecca.
"While, however, there is no great difficulty in ascertaining the Suras which stand in connection with the more salient features of Muhammad's life, it is a much more arduous, and often impracticable, task, to point out the precise events to which individual verses refer, and out of which they sprung.
It is quite possible that Muhammad himself, in a later period of his career, designedly mixed up later with earlier revelations in the same Suras - not for the sake of producing that mysterious style which seems so pleasing to the mind of those who value truth least when it is most clear and obvious - but for the purpose of softening down some of the earlier statements which represent the last hour and awful judgment as imminent; and thus leading his followers to continue still in the attitude of expectation, and to see in his later successes the truth of his earlier predictions. If after-thoughts of this kind are to be traced, and they will often strike the attentive reader, it then follows that the perplexed state of the text in individual Suras is to be considered as due to Muhammad himself, and we are furnished with a series of constant hints for attaining to chronological accuracy.
And it may be remarked in passing, that a belief that the end of all things was at hand, may have tended to promote the earlier successes of Islam at Mecca, as it unquestionably was an argument with the Apostles, to flee from ‘the wrath to come.' It must be borne in mind that the allusions to contemporary minor events, and to the local efforts made by the new religion to gain the ascendant are very few, and often couched in terms so vague and general, that we are forced to interpret the Qur'an solely by the Qur'an itself. And for this, the frequent repetitions of the same histories and the same sentiments, afford much facility: and the peculiar manner in which the details of each history are increased by fresh traits at each recurrence, enables us to trace their growth in the author's mind, and to ascertain the manner in which a part of the Qur'an was composed.
The absence of the historical element from the Qur'an as regards the details of Muhammad's daily life, may be judged of by the fact, that only two of his contemporaries are mentioned in the entire volume, and that Muhammad's name occurs but five times, although he is all the way through addressed by the Angel Gabriel as the recipient of the divine revelations, with the word SAY. Perhaps such passages as Sura ii. 15 and v. 246, and the constant mention of guidance, direction, wandering, may have been suggested by reminiscences of his mercantile journeys in his earlier years."
Dr. T. V. N. Persaud is Professor of Anatomy,
Professor of Pediatrics and Child Health, and Professor of Obstetrics, Gynecology, and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. There, he was the Chairman of the Department of Anatomy for 16 years. He is well-known in his field. He is the author or editor of 22 textbooks and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. When he was asked about the scientific miracles in the Quran which he has researched, he stated the following: “The way it was explained to me is that Muhammad was a very ordinary man. He could not read, didn’t know [how] to write. In fact, he was an illiterate. And we’re talking about twelve [actually about fourteen] hundred years ago. You have someone illiterate making profound pronouncements and statements and that are amazingly accurate about scientific nature. And I personally can’t see how this could be a mere chance. There are too many accuracies and, like Dr. Moore, I have no difficulty in my mind that this is a divine inspiration or revelation which led him to these statements.” VIDEO---THIS IS THE TRUTH.
. Joe Leigh Simpson is the Chairman of the Department of Obstetrics and Gynecology, Professor of Obstetrics and Gynecology, and Professor of Molecular and Human Genetics at the Baylor College of Medicine, Houston, Texas, USA. Formerly, he was Professor of Ob-Gyn and the Chairman of the Department of Ob-Gyn at the University of Tennessee, Memphis, Tennessee, USA. He was also the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. Professor Simpson studied the following two sayings of the Prophet Muhammad : {In every one of you, all components of your creation are collected together in your mother’s womb by forty days...} {If forty-two nights have passed over the embryo, God sends an angel to it, who shapes it and creates its hearing, vision, skin, flesh, and bones....} He studied these two sayings of the Prophet Muhammad extensively, noting that the first forty days constitute a clearly distinguishable stage of embryo-genesis. He was particularly impressed by the absolute precision and accuracy of those sayings of the Prophet Muhammad . Then, during one conference, he gave the following opinion: “So that the two hadeeths (the sayings of the Prophet Muhammad ) that have been noted provide us with a specific time table for the main embryological development before forty days. Again, the point has been made, I think, repeatedly by other speakers this morning: these hadeeths could not have been obtained on the basis of the scientific knowledge that was available [at] the time of their writing . . . . It follows, I think, that not only there is no conflict between genetics and religion but, in fact, religion can guide science by adding revelation to some of the traditional scientific approaches, that there exist statements in the Quran shown centuries later to be valid, which support knowledge in the Quran having been derived from God.” VIDEO-THIS IS THE TRUTH.
Dr. E. Marshall Johnson is Professor Emeritus of Anatomy and Developmental Biology at Thomas Jefferson University, Philadelphia, Pennsylvania, USA. There, for 22 years he was Professor of Anatomy, the Chairman of the Department of Anatomy, and the Director of the Daniel Baugh Institute. He was also the President of the Teratology Society. He has authored more than 200 publications. In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Johnson said in the presentation of his research paper: “Summary: The Quran describes not only the development of external form, but emphasizes also the internal stages, the stages inside the embryo, of its creation and development, emphasizing major events recognized by contemporary science.” Also he said: “As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Quran. As I gave the example before, if I were to transpose myself into that era, knowing what I knew today and describing things, I could not describe the things which were described. I see no evidence for the fact to refute the concept that this individual, Muhammad, had to be developing this information from some place. So I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write. VIDEO - THIS IS THE TRUTH.
Dr. William W. Hay is a well-known marine scientist. . He is Professor of Geological Sciences at the University of Colorado, Boulder, Colorado, USA. He was formerly the Dean of the Rosenstiel School of Marine and Atmospheric Science at the University of Miami, Miami, Florida, USA. After a discussion with Professor Hay about the Quran’s mention of recently discovered facts on seas, he said: “I find it very interesting that this sort of information is in the ancient scriptures of the Holy Quran, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages.” And when he was asked about the source of the Quran, he replied: “Well, I would think it must be the divine being.” VIDEO-THIS IS THE TRUTH.
Dr. Gerald C. Goeringer is Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology, School of Medicine, Georgetown University, Washington, DC, USA. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Goeringer stated the following in the presentation of his research paper: “In a relatively few aayahs (Quranic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development, such as classification, terminology, and description, existed previously. In most, if not all, instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature." VIDEO THIS IS THE TRUTH.
Dr. Yoshihide Kozai is Professor Emeritus at Tokyo University, Hongo, Tokyo, Japan, and was the Director of the National Astronomical Observatory, Mitaka, Tokyo, Japan. He said: “I am very much impressed by finding true astronomical facts in [the] Quran, and for us the modern astronomers have been studying very small pieces of the universe. We’ve concentrated our efforts for understanding of [a] very small part. Because by using telescopes, we can see only very few parts [of] the sky without thinking [about the] whole universe. So, by reading [the] Quran and by answering to the questions, I think I can find my future way for investigation of the universe."
Professor Tejatat Tejasen is the Chairman of the Department of Anatomy at Chiang Mai University, Chiang Mai, Thailand. Previously, he was the Dean of the Faculty of Medicine at the same university. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Tejasen stood up and said: “During the last three years, I became interested in the Quran . . . . From my study and what I have learned from this conference, I believe that everything that has been recorded in the Quran fourteen hundred years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth, which was revealed to him as an enlightenment by the one who is eligible [as the] creator. This creator must be God. Therefore, I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammadur rasoolu Allah, Muhammad is Messenger (Prophet) of Allah (God). Lastly, I must congratulate for the excellent and highly successful arrangement for this conference . . . . I have gained not only from the scientific point of view and religious point of view but also the great chance of meeting many well-known scientists and making many new friends among the participants. The most precious thing of all that I have gained by coming to this place is La ilaha illa Allah, Muhammadur rasoolu Allah, and to have become a Muslim.”
BROTHERS & SISTERS ! JUST THINK FOR A COUPLE OF SECONDS AND DECIDE WHAT TO DO.
Today, if you ask our youths:" What is your favourite book?" Somebody will answer: "Sherlolk Holmes", somebody will answer: "Hamlet", somebody will answer: " A Tale of Two Cities".Very few will answer that my favourite book is Al Quran. we have forgot that Al quran is the words of Allah and stands for knowledge, guidance and Hikmah. Allah's beloved servants travel along the path of life according to the guidance of this Great Holy Book.This is the key to Success. Even the Non-Muslim Scholars could not deny it. Let us run our eyes over their views and comprehend how fortunate we are to have been accorded this gift.
7th century manuscript of Al Quran : Taken from Wikipedia
Dr. Keith Moore & embryology in Holy Quran
Dr. Keith Moore was a former President of the Canadian Association of Anatomists, and of the American Association of Clinical Anatomists. He was honoured by the Canadian Association of Anatomists with the prestigious J.C.B. Grant Award and in 1994 he received the Honoured Member Award of the American Association of Clinical Anatomists 'for outstanding contributions to the field of clinical anatomy.' He writes:
"For the past three years, I have worked with the Embryology Committee of King cAbdulaziz University in Jeddah, Saudi Arabia, helping them to interpret the many statements in the Qur'an and Sunnah referring to human reproduction and prenatal development. At first I was astonished by the accuracy of the statements that were recorded in the 7th century AD, before the science of embryology was established. Although I was aware of the glorious history of Muslim scientists in the 10th century AD, and some of their contributions to Medicine, I knew nothing about the religious facts and beliefs contained in the Qur'an and Sunnah."
At a conference in Cairo he presented a research paper and stated:
"It has been a great pleasure for me to help clarify statements in the Qur'an about human development. It is clear to me that these statements must have come to Muhammad from God, or Allah, because most of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God, or Allah."
Professor Moore also stated:
"Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Qur'an and Sunnah. The proposed system is simple, comprehensive, and conforms with present embryological knowledge.
"The intensive studies of the Qur'an and Hadith in the last four years have revealed a system of classifying human embryos that is amazing since it was recorded in the seventh century A.D... the descriptions in the Qur'an cannot be based on scientific knowledge in the seventh century."
BIBLIOGRAPHY
1. al-Zindani, Abdul-Majeed A, This is the Truth (video tape). Scientific Signs of the Qur'an and Sunnah containing interviews with various scientists. Available in Arabic, English, French, Urdu and Turkish. A full English transcript of this video with illustrations is also available: Al-Rehaili, Abdullah M., This is the Truth, Muslim World League, Makkah al-Mukarrammah, 1995. Also available on the web at: This Is The Truth!
2. Moore, Keith L. and al-Zindani, Abdul-Majeed A., The Developing Human with Islamic Additions, Third Edition, W.B. Saunders Company, Philadelphia, 1982, with Dar Al-Qiblah for Islamic Literature, Jeddah, Saudi Arabia, 1983, page viiic. Limited Edition.
3. Moore, Keith L., al-Zindani, Abdul-Majeed A., Ahmed Mustafa A, The Qur'an and Modern Science - Correlation Studies, Islamic Academy for Scientific Research, Makkah, Saudi Arabia. Reprinted by World Assembly of Muslim Youth (WAMY), USA., 1990, ISBN 0-9627236-0-6. Collection of papers presented at a symposium sponsored by the Muslim Students Association, University of Illinois, May 1990.
4. Moore, Keith L.; Johnson, E. Marshall; Persaud, T.V.N.; Goeringer, Gerald C.; Zindani, Abdul-Majeed A.; and Ahmed Mustafa A, Human Development as Described in the Qur'an and Sunnah, Commission on Scientific Signs of the Qur'an and Sunnah, Muslim World League, Makkah Al-Mukarramah, Saudi Arabia, 1992, ISBN 0-9627236-1-4. Collection of papers that were originally presented in the First International Conference on Scientific Signs of the Qur'an and Sunnah, held in Islamabad, Pakistan, 1987, and after some modifications and development, presented in their present form in Dakar, Sengal in July 1991.
VIEW OF JOHN DAVENPORT
John Davenport wrote in an Apology to Mohammed and the Koran:
“Among many excellences of which the Koran may justly boast are two eminently conspicuous; the one being the tone and awe and reverence which it always observes when speaking of, or referring to, the Deity, to whom it never attributes human frailties and passions; the other the total absence throughout it of all impure, immoral and indecent ideas, expressions, narratives, etc., blemishes, which it is much to be regretted, are of too frequent occurrences in the Jewish Scriptures. So exempt, indeed, is the Koran from these undeniable defects, that it needs not the slightest castigation, and may be read, from beginning to end, without causing a blush to suffuse the cheek of modesty itself.”
(John Davenport. An apology for Mohammed and the Koran, Published in 1869. Pages 80
GOETHE ON AL QURAN
"The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the great forces with which Europe and the East have to reckon today."DICTIONARY OF ISLAM, p. 526
ANNIE BESANT ON AL QURAN
"It is impossible for anyone who studies the life and eharacter of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher."
(The Life and Teachings of Muhammad, By Annie Besant, Madras, 1932,P.4)
W MONTGOMERY WATT ON AL QURAN
"His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement, all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad.
(Mohammad At Mecca, By W. Montgomery Watt, Oxford, 1953, p. 52)
G. Margoliouth, Introduction to J.M. Rodwell's, THE KORAN, New York: Everyman's Library, 1977, p. vii.
"A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as a mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind."
Dr. Steingass, quoted in T.P. Hughes' DICTIONARY OF ISLAM, pp. 526-527.
"The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur'an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?"
Maurice Bucaille, THE BIBLE, THE QUR'AN AND SCIENCE, 1978, p. 125.
"Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Muhammad's contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organized body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot a fresh woof into the old warp of history."
Dr. Steingass, quoted in T.P. Hughes' DICTIONARY OF ISLAM, p.528.
"In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms which - apart from the message itself - constitute the Koran's undeniable claim to rank amongst the greatest literary masterpieces of mankind... This very characteristic feature - 'that inimitable symphony,' as the believing Pickthall described his Holy Book, 'the very sounds of which move men to tears and ecstasy' - has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original."
Arthur J. Arberry, THE KORAN INTERPRETED, London: Oxford University Press, 1964, p. x.
"A totally objective examination of it [the Qur'an] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Muhammad's time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Qur'anic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning."
Maurice Bucaille, THE QUR'AN AND MODERN SCIENCE, 1981, p. 18
A. J. TOYENBEE"S VIEW
"The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue." A.J. Toynbee, CIVILIZATION ON TRIAL, New York, 1948, p.205
A M L STODDARD"S VIEW
"The rise of Islam is perhaps the most amazing event in human history. Springing from a land and a people like previously negligible, Islam spread within a century over half the earth, shattering great empires, overthrowing long established religions, remoulding the souls of races, and building up a whole new world - world of Islam. "The closer we examine this development the more extraordinary does it appear. The other great religions won their way slowly, by painful struggle and finally triumphed with the aid of powerful monarchs converted to the new faith. Christianity had its Constantine, Buddhism its Asoka, and Zoroastrianism its Cyrus, each lending to his chosen cult the mighty force of secular authority. Not so Islam. Arising in a desert land sparsely inhabited by a nomad race previously undistinguished in human annals, Islam sallied forth on its great adventure with the slenderest human backing and against the heaviest material odds. Yet Islam triumphed with seemingly miraculous ease, and a couple of generations saw the Fiery Crescent borne victorious from the Pyrenees to the Himalayas and from the desert of Central Asia to the deserts of Central Africa." --A.M.L. Stoddard, quoted in ISLAM - THE RELIGION OF ALL PROPHETS, Begum Bawani Waqf, Karachi, Pakistan, p. 56.
W MONTGOMERY WATT'S VIEW
"Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically. The definition of rationalism as a system that bases religious beliefs on principles furnished by the reason applies to it exactly . . . It cannot be denied that many doctrines and systems of theology and also many superstitions, from the worship of saints to the use of rosaries and amulets, have become grafted on the main trunk of Muslim creed. But in spite of the rich developments, in every sense of the term, of the teachings of the Prophet, the Quran has invariable kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur, a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam. This fidelity to the fundamental dogma of the religion, the elemental simplicity of the formula in which it is enunciated, the proof that it gains from the fervid conviction of the missionaries who propagate it, are so many causes to explain the success of Muhammadan missionary efforts. A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men." Edward Montet, "La Propagande Chretienne et ses Adversaries Musulmans," Paris, 1890; Quoted by T.W. Arnold in THE PREACHING OF ISLAM, London, 1913, pp. 413-414. "I am not a Muslim in the usual sense, though I hope I am a "Muslim" as "one surrendered to God," but I believe that embedded in the Quran and other expressions of the Islamic vision are vast stores of divine truth from which I and other occidentals have still much to learn, and 'Islam is certainly a strong contender for the supplying of the basic framework of the one religion of the future.'" W. Montgomery Watt, ISLAM AND CHRISTIANITY TODAY, London, 1983, p. ix.
ALBERT AINSTEIN'S VIEW
WILL DURANT'S VIEW
Will Durant (born in 1885): Religious treatments in Quran contain worldly treatment too and all of its affairs are sent from Allah by revelation. The Quran contains rules such as: good manners, healthiness, marriage, divorce, treatments with children and animals and slaves, commercials, politics, unlawful profit, debt, contracts, recommendations, industrial affairs, wealth, immurements and punishments and war and peace. The Quran creates simple beliefs in simple souls, which are free from bad traditions and worship of idols. The Quran has established principles of union discipline and social unity between Muslims.
NAPOLEON BONAPARTE
"The Quran takes the responsibility of man prosperity alone. I hope it will not be too late that time which I can unite all the scholars of all the countries together and establish a monotone society based on principles of The Quran only which will guide people to prosperity".
MAHATMA GANDHI'S VIEW
"By learning The Quran, every body will achieve revelation secrets and religion knowledge. In The Quran we don't see anything which allows using obligation to change others religion. This sacred book says in the simplest way: 'there is no obligation in religion.'
LEO TOLOSTOY'S VIEW
" The Quran contains clear realties and tenets and human beings can utilize it generally"
DR. Marks (1818-1883): The Quran contains all divine messages, which exist in all sacred books for all nations. There are verses in The Quran that relates to learning science and thinking and discussing and training and I confess that this firm book has corrected many of the man mistakes.
Dr Shebli Shommayel (1853-1917) (Special student of Darwin): Prophet of Islam took attentions of human being wisdom towards him by The Quran eloquence and made them unconscious against his book.
Charles Francis (American professor): Bible is a book which no one knows in America but The Quran is a book which every Muslim knows and it is not a lie. But it should be mentioned that being unaware of bible is a good luck for religion.
P.H Corbin (France contemporary Islam knower): If Muhammad thought was superstitious and The Quran was not revelation, he never dared to invite man to science. No thought and no person have invited human beings to science as Muhammad did. As we see that it has talked about science 950 times."
The late Professor Palmer, in his Introduction to the Qur'an, remarks: "The Arabs made use of a rhymed and rhythmical prose, the origin of which it is not difficult to imagine. The Arabic language consists for the most part of triliteral roots, i.e. the single words expressing individual ideas consist generally of three consonants each, and the derivative forms expressing modifications of the original idea are not made by affixes and terminations alone, but also by the insertion of letters in the root. Thus zaraba means' he struck,' and qatala, 'he killed,' while mazrub and maqtul signify 'one struck' and' one killed.'
A sentence, therefore, consists of a series of words which would each require to be expressed in clauses of several words in other languages, and it is easy to see how a next following sentence, explanatory of or completing the first, would be much more clear and forcible if it consisted of words of a similar shape and implying similar modifications of other ideas. It follows then that the two sentences would be necessarily symmetrical, and the presence of rhythm would not only please the ear but contribute to the better understanding of the sense, while the rhyme would mark the pause in the sense and emphasize the proposition.
"The Qur’an is written in this rhetorical style, in which the clauses are rhythmical though not symmetrically so, and for the most part, end in the same rhyme throughout the chapter.
"The Arabic language lends itself very readily to this species of composition, and the Arabs of the desert in the present day employ it to a great extent in their more formal orations, while the literary men of the towns adopt it as the recognised correct style, deliberately imitating the Quran.
"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 beforehand 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 Mohammed 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 used in everyday ordinary life, while with the later Arabic authors, the style is imitative and true 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.
"That Mohammed, though, should have been able to challenge even his contemporaries to produce anything like the Qur'an, "And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it. But if ye do it not, and ye surely shall do it not, . . ." is at first sight surprising, but, as Noldeke has pointed out, this challenge really refers much more to the subject than to the mere style, to the originality of the conception of the unity of God and of a revelation supposed to be couched in God's own words.
Any attempt at such a work must of necessity have had all the weakness and want of prestige which attaches to an imitation. This idea is by no means foreign to the genius of the old Arabs.
"Amongst a people who believed firmly in witchcraft and soothsaying, and who, though passionately fond of poetry, believed that every poet had his familiar spirit who inspired his utterances, it was no wonder that the prophet should be taken for a soothsayer, for 'one possessed with an evil spirit,' or for 'an infatuated poet.'"
Mr. Stanley Lane Poole, in his Introduction to Lane's Selections from the Qur'an remarks:
"In the soorahs revealed at Mekka, Mohammad has but one theme - God; and one object - to draw his people away from their idols and bring them to the feet of that God. He tells them of Him in glowing language, that comes from the heart's white heat. He points to the glories of nature, and tells them these are God's works. With all the brilliant imagery of the Arab, he tries to show them what God is, to convince them of His power and His wisdom and His justice. The soorahs of this period are short, for they are pitched in too high a key to be long sustained."It is confused in its progression and strangely mixed in its contents; but the development of Mohammad's faith can be traced in it, and we can see dimly into the workings of his mind, as it struggles with the deep things of God, wrestles with the doubts which echoed the cavils of the unbelievers, soars upwards on the wings of ecstatic faith, till at last it gains the repose of fruition. Studied thus, the Qur'an is no longer dull reading to one who cares to look upon the working of a passionate troubled human soul, and who can enter into its trials and share in the joy of its triumphs."
The language has the ring of poetry, though no part of the Qur'an complies with the demands of Arab metre. The sentences are short and full of half-restrained energy, yet with a musical cadence. The thought is often only half expressed; one feels the speaker has essayed a thing beyond words, and has suddenly discovered the impotence of language, and broken off with the sentence unfinished. There is the fascination of true poetry about these earliest soorahs; as we read them we understand the enthusiasm of the Prophet's followers, though we cannot fully realise the beauty and the power, inasmuch as we cannot hear them hurIed forth with Mohammad's fiery eloquence. From first to last the Qur'an is essentially a book to be heard, not read, but this is especially the case with the earliest chapters.
"In the soorahs of the second period of Mekka, we begin to trace the decline of the Prophet's eloquence. There are still the same earnest appeals to the people, the same gorgeous pictures of the Last Day and the world to come; but the language begins to approach the quiet of prose, the sentences become longer, the same words and phrases are frequently repeated, and the wearisome stories of the Jewish prophets and patriarchs, which fill so large a space in the later portion of the Qur'an, now make their appearance. The fierce passion of the earliest soorahs, that could not out save in short burning verses, gives place to a calmer more argumentative style.
Mohammad appeals less to the works of God as proofs of his teaching,and more to the history of former teachers, and the punishments of the people who would not hear them. And the characteristic oaths of the first period, when Mohammad swears by all the varied sights of nature as they mirrored themselves in his imagination, have gone, and in their place we find only the weaker oath 'by the Qur'an.' And this declension is carried still further in the last group of the soorahs revealed at Mekka. The style becomes more involved and the sentences longer, and though the old enthusiasm bursts forth ever and anon, it is rather an echo of former things than a new and present intoxication of faith.
The fables and repetitions become more and more dreary, and but for the rich eloquence of the old Arabic tongue, which gives some charm even to inextricable sentences and dull stories, the Qur'an at this period would be unreadable. As it is, we feel we have fallen the whole depth from poetry to prose, and the matter of the prose is not so superlative as to give us amends for the loss of the poetic thought of the earlier time and the musical fall of the sentences.
" In the soorahs of the Medina period these faults reach their climax. We read a singularly varied collection of criminal laws, social regulations, orders for battle, harangues to the Jews, first conciliatory, then denunciatory, and exhortations to spread the faith, and such-like heterogeneous matters. Happily the Jewish stories disappear in the latest soorahs, but their place is filled by scarcely more palatable materials. The chapters of this period are interesting chiefly as containing the laws which have guided every Muslim state, regulated every Muslim society, and directed in their smallest acts every Mohammadan man and woman in all parts of the world from the Prophet's time till now. The Medina part of the Qur'an is the most important part for Islam, considered as a scheme of ritual and a system of manners; the earliest Mekka revelations are those which contain what is highest in a great religion and what was purest in a great man."
Mr. Rowell, in his Introduction to his Qur'an, says:-
" The contrast between the earlier, middle, and later Suras is very striking and interesting, and will be at once apparent from the arrangement here adopted. In the Suras as far as the 54th, we cannot but notice the entire predominance of the poetical element, a deep appreciation (as in Sura xci.) of the beauty of natural objects, brief fragmentary and impassioned utterances, denunciations of woe and punishment, expressed for the most part in lines of extreme brevity. With a change, however, in the position of Muhammad when he openly assumes the office of ‘public warner,' the Suras begin to assume a more prosaic and didactic tone, though the poetical ornament of rhyme is preserved throughout. We gradually lose the Poet in the missionary aiming to convert, the warm asserter of dogmatic truths; the descriptions of natural objects, of the judgment, of heaven and hell, make way for gradually increasing historical statements, first from Jewish, and subsequently from Christian histories; while, in the 29 Suras revealed at Medina, we no longer listen to vague words, often as it would seem without positive aim, but to the earnest disputant with the enemies of his faith, the Apostle pleading the cause of what he believes to be the Truth of God. He who at Mecca is the admonisher and persuader, at Medina is the legislator and warrior, who dictates obedience, and uses other weapons than the pen of the Poet and the Scribe. When business pressed, as at Medina, Poetry makes way for prose, and although touches of the Poetical element occasionally break forth, and he has to defend himself up to a very late period against the charge of being merely a Poet, yet this is rarely the case in the Medina Suras; and we are startled by finding obedience to God and the Apostle, God's gifts and the Apostle's, God's pleasure and the Apostle's, spoken of in the same breath, and epithets and attributes elsewhere applied to Allah openly applied to himself, as in Sura ix. 118, 129.
"The Suras, viewed as a whole, strike me as being the work of one who began his career as a thoughtful enquirer after truth, and an earnest asserter of it in such rhetorical and poetical forms as he deemed most likely to win and attract his countrymen, and who gradually proceeded from the dogmatic teacher to the political founder of a system for which laws and regulations had to be provided as occasions arose. And of all the Suras it must be remarked that they were intended not for readers but for hearers - that they were all promulgated by public recital - and that much was left, as the imperfect sentences show, to the manner and suggestive action of the reciter.
It would be impossible, and indeed it is unnecessary, to attempt a detailed life of Muhammad within the narrow limits of a Preface. The main events thereof with which the Suras of the Qur'an stand in connection, are" The visions of Gabriel, seen at the outset of his career in his 40th year, during one of his seasons of annual monthly retirement, for devotion and meditation to Mount Hira, near Mecca, the period of mental depression and re-assurance previous to the assumption of the office of public teacher -the Fatrah or pause during which he probably waited for a repetition of the angelic vision - his labours in comparative privacy for three years, issuing in about 40 converts, of whom his wife Khadijah was the first, and Abu Bakr the most important; (for it is to him and to Abu Jahl the Sura xcii. refers) struggles with Meccan unbelief and idolatry followed by a period during which probably he had the second vision, Sura liii. and was listened to and respected as a person 'possessed' (Sura lxix. 42, lii. 29) the first emigration to Abyssinia in A.D 616, in consequence of the Meccan persecutions brought on by his now open attacks upon idolatry (Taghout) increasing reference to Jewish and Christian histories, shewing that much time had been devoted to their study - the conversion of Omar in 617 - the journey to the Thaquifites at Taief in A.D. 620 - the intercourse with pilgrims from Medina, who believed in Islam, and spread the knowledge thereof in their native town, in the same year - the vision of the midnight journey to Jerusalem and the Heavens - the meetings by night at Acaba, a mountain near Mecca, in the 11th year of his mission, and the pledges of fealty there given to him - the command given to the believers to emigrate to Yathrib, henceforth Medinat- en-nabi (the city of the Prophet), or El-Medina (the city), in April of A.D. 622-the escape of Muhammad and Abu Bekr from Mecca to the cave of Thaur-the FLIGHT to Medina in June 20, A.D 622-treaties made with Christian tribes-increasing, but still very imperfect acquaintance with Christian doctrines - the Battle of Badr in Hej. 2, and of Ohod- the coalition formed against Muhammad by the Jews and idolatrous Arabians, issuing in the siege of Medina, Hej. 5 (A.D. 627) - the convention, with reference to the liberty of making the pilgrimage, of Hudaibiya, Hej. 6 - the embassy to Chosroes King of Persia in the same year, to the Governor of Egypt and to the King of Abyssinia, desiring them to embrace Islam-the conquest of several Jewish tribes, the most important of which was that of Chaibar in Hej. 7, a year marked by the embassy sent to Heraclius, then in Syria, on his return from the Persian campaign, and by a solemn and peaceful pilgrimage to Mecca-the triumphant entry into Mecca in Hej. 8 (A.D. 630), and the demolition of the idols of the Caaba-the submission of the Christians of Nedjran, of Aila on the Red Sea, and of Taief, etc., in Hej. 9, called' the year of embassies or deputations,' from the numerous deputations which flocked to Mecca proffering submission-and lastly in Hej. 10, the submission of Hadramont, Yemen, the greater part of the southern and eastern provinces of Arabia- and the final solemn pilgrimage to Mecca.
"While, however, there is no great difficulty in ascertaining the Suras which stand in connection with the more salient features of Muhammad's life, it is a much more arduous, and often impracticable, task, to point out the precise events to which individual verses refer, and out of which they sprung.
It is quite possible that Muhammad himself, in a later period of his career, designedly mixed up later with earlier revelations in the same Suras - not for the sake of producing that mysterious style which seems so pleasing to the mind of those who value truth least when it is most clear and obvious - but for the purpose of softening down some of the earlier statements which represent the last hour and awful judgment as imminent; and thus leading his followers to continue still in the attitude of expectation, and to see in his later successes the truth of his earlier predictions. If after-thoughts of this kind are to be traced, and they will often strike the attentive reader, it then follows that the perplexed state of the text in individual Suras is to be considered as due to Muhammad himself, and we are furnished with a series of constant hints for attaining to chronological accuracy.
And it may be remarked in passing, that a belief that the end of all things was at hand, may have tended to promote the earlier successes of Islam at Mecca, as it unquestionably was an argument with the Apostles, to flee from ‘the wrath to come.' It must be borne in mind that the allusions to contemporary minor events, and to the local efforts made by the new religion to gain the ascendant are very few, and often couched in terms so vague and general, that we are forced to interpret the Qur'an solely by the Qur'an itself. And for this, the frequent repetitions of the same histories and the same sentiments, afford much facility: and the peculiar manner in which the details of each history are increased by fresh traits at each recurrence, enables us to trace their growth in the author's mind, and to ascertain the manner in which a part of the Qur'an was composed.
The absence of the historical element from the Qur'an as regards the details of Muhammad's daily life, may be judged of by the fact, that only two of his contemporaries are mentioned in the entire volume, and that Muhammad's name occurs but five times, although he is all the way through addressed by the Angel Gabriel as the recipient of the divine revelations, with the word SAY. Perhaps such passages as Sura ii. 15 and v. 246, and the constant mention of guidance, direction, wandering, may have been suggested by reminiscences of his mercantile journeys in his earlier years."
Dr. T. V. N. Persaud is Professor of Anatomy,
Professor of Pediatrics and Child Health, and Professor of Obstetrics, Gynecology, and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. There, he was the Chairman of the Department of Anatomy for 16 years. He is well-known in his field. He is the author or editor of 22 textbooks and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. When he was asked about the scientific miracles in the Quran which he has researched, he stated the following: “The way it was explained to me is that Muhammad was a very ordinary man. He could not read, didn’t know [how] to write. In fact, he was an illiterate. And we’re talking about twelve [actually about fourteen] hundred years ago. You have someone illiterate making profound pronouncements and statements and that are amazingly accurate about scientific nature. And I personally can’t see how this could be a mere chance. There are too many accuracies and, like Dr. Moore, I have no difficulty in my mind that this is a divine inspiration or revelation which led him to these statements.” VIDEO---THIS IS THE TRUTH.
. Joe Leigh Simpson is the Chairman of the Department of Obstetrics and Gynecology, Professor of Obstetrics and Gynecology, and Professor of Molecular and Human Genetics at the Baylor College of Medicine, Houston, Texas, USA. Formerly, he was Professor of Ob-Gyn and the Chairman of the Department of Ob-Gyn at the University of Tennessee, Memphis, Tennessee, USA. He was also the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. Professor Simpson studied the following two sayings of the Prophet Muhammad : {In every one of you, all components of your creation are collected together in your mother’s womb by forty days...} {If forty-two nights have passed over the embryo, God sends an angel to it, who shapes it and creates its hearing, vision, skin, flesh, and bones....} He studied these two sayings of the Prophet Muhammad extensively, noting that the first forty days constitute a clearly distinguishable stage of embryo-genesis. He was particularly impressed by the absolute precision and accuracy of those sayings of the Prophet Muhammad . Then, during one conference, he gave the following opinion: “So that the two hadeeths (the sayings of the Prophet Muhammad ) that have been noted provide us with a specific time table for the main embryological development before forty days. Again, the point has been made, I think, repeatedly by other speakers this morning: these hadeeths could not have been obtained on the basis of the scientific knowledge that was available [at] the time of their writing . . . . It follows, I think, that not only there is no conflict between genetics and religion but, in fact, religion can guide science by adding revelation to some of the traditional scientific approaches, that there exist statements in the Quran shown centuries later to be valid, which support knowledge in the Quran having been derived from God.” VIDEO-THIS IS THE TRUTH.
Dr. E. Marshall Johnson is Professor Emeritus of Anatomy and Developmental Biology at Thomas Jefferson University, Philadelphia, Pennsylvania, USA. There, for 22 years he was Professor of Anatomy, the Chairman of the Department of Anatomy, and the Director of the Daniel Baugh Institute. He was also the President of the Teratology Society. He has authored more than 200 publications. In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Johnson said in the presentation of his research paper: “Summary: The Quran describes not only the development of external form, but emphasizes also the internal stages, the stages inside the embryo, of its creation and development, emphasizing major events recognized by contemporary science.” Also he said: “As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Quran. As I gave the example before, if I were to transpose myself into that era, knowing what I knew today and describing things, I could not describe the things which were described. I see no evidence for the fact to refute the concept that this individual, Muhammad, had to be developing this information from some place. So I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write. VIDEO - THIS IS THE TRUTH.
Dr. William W. Hay is a well-known marine scientist. . He is Professor of Geological Sciences at the University of Colorado, Boulder, Colorado, USA. He was formerly the Dean of the Rosenstiel School of Marine and Atmospheric Science at the University of Miami, Miami, Florida, USA. After a discussion with Professor Hay about the Quran’s mention of recently discovered facts on seas, he said: “I find it very interesting that this sort of information is in the ancient scriptures of the Holy Quran, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages.” And when he was asked about the source of the Quran, he replied: “Well, I would think it must be the divine being.” VIDEO-THIS IS THE TRUTH.
Dr. Gerald C. Goeringer is Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology, School of Medicine, Georgetown University, Washington, DC, USA. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Goeringer stated the following in the presentation of his research paper: “In a relatively few aayahs (Quranic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development, such as classification, terminology, and description, existed previously. In most, if not all, instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature." VIDEO THIS IS THE TRUTH.
Dr. Yoshihide Kozai is Professor Emeritus at Tokyo University, Hongo, Tokyo, Japan, and was the Director of the National Astronomical Observatory, Mitaka, Tokyo, Japan. He said: “I am very much impressed by finding true astronomical facts in [the] Quran, and for us the modern astronomers have been studying very small pieces of the universe. We’ve concentrated our efforts for understanding of [a] very small part. Because by using telescopes, we can see only very few parts [of] the sky without thinking [about the] whole universe. So, by reading [the] Quran and by answering to the questions, I think I can find my future way for investigation of the universe."
Professor Tejatat Tejasen is the Chairman of the Department of Anatomy at Chiang Mai University, Chiang Mai, Thailand. Previously, he was the Dean of the Faculty of Medicine at the same university. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Tejasen stood up and said: “During the last three years, I became interested in the Quran . . . . From my study and what I have learned from this conference, I believe that everything that has been recorded in the Quran fourteen hundred years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth, which was revealed to him as an enlightenment by the one who is eligible [as the] creator. This creator must be God. Therefore, I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammadur rasoolu Allah, Muhammad is Messenger (Prophet) of Allah (God). Lastly, I must congratulate for the excellent and highly successful arrangement for this conference . . . . I have gained not only from the scientific point of view and religious point of view but also the great chance of meeting many well-known scientists and making many new friends among the participants. The most precious thing of all that I have gained by coming to this place is La ilaha illa Allah, Muhammadur rasoolu Allah, and to have become a Muslim.”
BROTHERS & SISTERS ! JUST THINK FOR A COUPLE OF SECONDS AND DECIDE WHAT TO DO.
see also:
ReplyDeleteEmbryology in the Qur’an – Correlation Studies with Modern Embryology
http://islampapers.com/2012/03/16/moore/
with Dr. Keith L. Moore