Forum of the Scientific Miracles in the

Glorious Qurn
Prof. Muhammad Shawqi Al-Fangary
Prof. Zaghloul Ragheb An-Najjar
Prof. Ali Ali Al-Mursi
Prof. Ahmad Shawqi Ibrahim
Prof. Ahmad Fouad Pasha
Prof. Muhammad R'afat Othman
Prof. Sayed Soubhy
Prof. Muhammad Abd El-Halim Omar
Prof. Shawqi Ahmed Dunia
Prof. Muhammad Ahmad ash-Shahawi
Prof. Abd El-Azim al-Mata'ani
Prof. Abd El-Wahab Aziz al-Sharqawi.
Prof. Karem Al-Sayed Gunaym

Translated by
Dr. S'aud Wakid
Dr. S'aad Ibrahim Mandisha
Dr. Kamal Boraiq'a 'Abd Al-Salam
Dr. Mahmud al-Qastawi
Dr. Mahmud Hassan al-Dinawi
Dr. Gamal Al-Tahan
Edited by
Prof. Muhammad M. Abu Laylah

ii

ALL RIGHTS RESERVED


 
No Part of this book may be reproduced or utilized in any
form or by any means, electronic or mechanical,
including photocopying and recording or by any
information storage and retrieval system without the
written permission of the Author.
First Edition

Written
Prof. Muhammad Shawqi Al-Fangary
Prof. Zaghloul Ragheb An-Najjar
Prof. Ali Ali Al-Mursi
Prof. Ahmad Shawqi Ibrahim
Prof. Ahmad Fouad Pasha
Prof. Muhammad R'afat Othman
Prof. Sayed Soubhy
Prof. Muhammad Abd El-Halim Omar
Prof. Shawqi Ahmed Dunia
Prof. Muhammad Ahmad ash-Shahawi
Prof. Abd El-Azim al-Mata'ani
Prof. Abd El-Wahab Aziz al-Sharqawi.
Prof. Karem Al-Sayed Gunaym
The Scientific Miracles in the Glorious Qurn

iii

iv


  



The Translator's Introduction

All praise is due to Allh; and blessings and peace be upon His
messenger and servant, Muhammad, and upon his family and
companions and whoever follows his guidance until the Day of
Resurrection.
This translation of the book entitled al-'Ijaz al-'Ilmi fi al-Qurn
al-Karim (literally, The Scientific Miracles in the Glorious Qurn).
The book was published in Arabic by Daru as- S'aadah for Printing.
We have the great pleasure to introduce this book which
presents some aspects of endless miracles of the Glorious Qurn,
written by a group of eminent scholars each in his own secialization.
We highly appreciate the efforts made by prof. S'aud Waked,
Dr. Saad Ibrahim Mandisha, Dr. Kamal Boraiq'a 'Abd Al-salam,
Mahmud al-Qastawi, Dr. Mahmud al-Dinawi, and Dr. Gamal alTahan for their efforts in translating the book.
Thanks should also be extended to Raya Shokotfard for revising
a part of this book.

Prof. Muhammad M. Abu Laylah

Prof. of Islamic Studies in English
Al-Azhar University

Introduction By
Chancellor Dr. Muhammad Shawky al-Fanjary
Chairman of the Islamic Charitable Association
In the Name of Allah, the All-Merciful, the Ever-Merciful and
peace and blessings be upon His noble Messenger.
It is narrated in a Prophetic hadith that whoever seeks the
worldly life should abide by the Qurn, and whoever seeks the
Hereafter should abide by the Qurn.
The Qurn is the miracle of all time and all places, and it is the
ever-renewable miracle that will last forever. Throughout the Islamic
history, the Muslim scholars offered their Tafsir (interpretations) of
the several aspects of language, rhetoric, juristic and historical
miraculousness which they found, among others, in the Qurn.
Also, the contemporary scholars make praiseworthy endeavors to
reveal the scientific miraculousness within the Glorious Qurn in
other fields like astronomy, medicine, sociology, economics, etc. In so
doing, they attempt to discover the facts related to the visible universe
through the Book of Almighty Allah Who says: (Decidedly it (is
nothing) except a Remembrance to the worlds. And indeed you
will definitely know its tiding after a while.) (Sad 38: 87-88) He
also says: (That is of the tidings of the Unseen that We reveal to
you; in no way did you (yourself) know it, neither your people,
even before this) (Hd: 49)
It has become obvious that the efforts exerted toward discovering the
scientific miracles in the Glorious Qurn would increase the Muslims
in faith and attract new advocates from the most prominent scientists

and men of power worldwide. That is because the Glorious Qurn

invites people to contemplate on the signs of Allah and discuss their
meanings and the scientific treasures contained therein. Almighty
Allah says: (Say, Look into whatever is in the heavens and the
earth) (Ynus: 101) And He also says: (We will soon show them
Our signs in the horizons and in themselves until it is evident to
them that it is the Truth) (Fussilat: 53)
In light of the foregoing, we are holding this symposium today
on the scientific miraculousness of the Glorious Qurn, with the
participation of great scholars and experts, each in his own
specialization.
I would like to draw attention to the several institutions, centers
and conferences, national and international, that are primarily focused
on the scientific miraculousness in the Qurn with all its different
fields and aspects: rhetoric, experimental, social and so on. They issue
several and repeated research, However their efforts were carried out
individually and not

as a team work.

Hence, we should stop to make use of these exerted efforts and

sort them out. And this can only be achieved by consolidating the
relationship between all these institutions and centers. They should
develop mutual co-ordination and co-operation, lay the goals of their
conferences and research together, and avoid repetition. Thus, they
would be able to reach definite concrete and practical results that serve
Islam and benefit the whole world.

Efforts and contributions of the Working Institutions in the Filed

of the Miraculousness of the Qurn and Sunah
Prof. Karem As-Sayyed Ghoneim
Prof. at the Faculty of Science, Al-Azhar University
Member of the Writers Union of Egypt
Secretary General of the Organization of the Scientific Miracles in
the Qurn and the Sunnah, Cairo
Rapporteur of the Committee of the Scientific Miracles in the
Qurn and the Sunnah at the Supreme Council of Muslim
Affairs, Egypt
Secretary General of the Scientific Academy for the Qurn and
Sunnah Research
Introduction
The Glorious Qurn is a divine book: [A book whose ayat (i.e.,
verses, signs) are set clear; thereafter expounded from One who is
Ever-Wise, Ever-Cognizant] (Hd: 1). There is no religious or
worldly book that has been preserved from distortion and alteration as
the Qurn has. No one could ever add or omit a single letter from it,
no matter how many and various attempts were made and the methods
employed throughout the ages. Moreover, many non-Muslims in
different ages and eras, through the guidance of Almighty Allah, were
able to utter the word of truth. For example, a group of bishops and
monks in Denmark, following a debate with some Muslim scholars a
few years ago, confirmed that: the Glorious Qurn is the only divine
book that has not undergone any distortion whatsoever; whereas the

heavenly books of all other past religions have actually been distorted
throughout history.
Along with the light of fitrah (inborn natural disposition) and reason,
this Qurn is (the light) of Allah to His servants, and it is in itself a
light, for Almighty Allah says: (O you mankind, a proof has already
come to you from your Lord; and We have sent down to you an
evident Light.) (An-Nis: 174) Thus, it is a light that makes other
things clear, reveals the obscurities, illustrates the facts and rebuts
falsehoods; it is the greatest miracle and the strongest proof of the
veracity of the message brought by Allahs Messenger (peace and
blessings be upon him). Indeed, it is an intellectual as well as
scientific miracle, despite the fact that Prophet Muhammad was
illiterate. The reason for this lies in the consistency and harmony in
the nature of his message, which is the seal of all divine messages;
therefore, it is not restricted to a particular people, place or time. Yet,
its place is stretched throughout the whole earth, and its time is
enduring till the Day of Judgment. Given that, Almighty Allah willed
that many different aspects of miraculousness in the Qurn, whether
expressed explicitly or implicitly, and directly or figuratively, be
revealed and demonstrated successively throughout the ages.
Indeed, the supreme purpose of the Qurn is to guide humanity
and lead them to goodness both in this worldly life and the life to
come. However, the Qurn is also intended to fulfill other lofty goals.
Thus, Almighty Allah has placed in it numerous treasures to be
discovered one after another through careful examination. Those
treasures pertain to language, rhetoric, legislation, psychology,

science, etc. Having been sent as guidance, the Qurn was not to
speak to people about universal facts beyond their capacity and belief,
lest they would, in this case, have rejected the message. On the other
hand, it was also inappropriate for this book of guidance to go in
agreement with the false beliefs held by people about the universe at
the time of its revelation; otherwise, the Qurn and its message would
have been rejected with the coming of the ages of scientific and
technological advance. Avoiding these two obstacles to accepting the
Qurnic guidance is indeed a sign of the miraculous style of the
Qurn, and it is powerful evidence that the Qurn is truly from
Allah. The graduation in grasping the complete conformity of the
Qurnic phrases and references with the natural facts makes it plain
that the Qurn is the eternal miracle of all time, a miracle that is everrenewing with every new age.
Some scholars from the Salaf (first three generatons), not few in
number, attempted to uncover some scientific treasures in the cosmic
and medical signs mentioned in the Glorious Qurn. Then, with the
lapse of time, bodies and institutions have emerged for that specific
purpose. Individual efforts are always initial signs of collective
efforts. That is one of the immutable laws of Da`wah (invitation to
Islam) in human history. It may be suitable here to make brief mention
of the most prominent scholars who had left impacts on this field.
Among them are Abu Hamid Al-Ghazaly (450 505 A.H.), Al-Fakhr
Ar-Razy (543 606 A.H.), Abu Al-Fadl Al-Mursy (died 655 A.H.),
Jalaal Ad-Din As-Siouty (died 911 A.H.) and Al-Alusy (1217 1270
A.H.). And of the 14th Hijri century scholars, we mention Muhammad

10

`Abduh, Tantawy Juhary, `Abdul-Halim Mahmoud, Muhammad Farid

Wagdy, Muhammad At-Tahir ibn `Ashour, Bediuzzaman Said Nursi
and `Abdul-Raziq Nufal. As for the present 15th century Hijri (21st
century A.D.), the examples are too many to be counted. This is the
century in which the importance of studying and examining the
scientific references made in the Qurn and the Sunnah has been
stressed, leading to the establishment of several (collective)
associations, academies and institutions in this sphere.
After we have referred to some examples from our previous scholars
who exerted (individual) efforts in demonstrating some aspects of
health wisdom and natural cosmic signs occurring in the Qurnic
verses, we now discuss the efforts made by associations, institutions,
organizations, committees and academies, all of which did not emerge
until the beginning of the 15th Hijri century (particularly the last two
decades of the 20th century A.D.). We may classify these bodies into
four divisions, as follows: governmental, non-governmental, nonspecialized and private projects.
The first section: Governmental Institutions
The governmental efforts are confined to three bodies only, two of
which are in Egypt -the Supreme Council for Islamic Affairs (the
Ministry of Endowments) and the Academy for Islamic Research (AlAzhar)- and one body in Kuwait, which is the organization of Islamic
medicine (the Islamic Organization for Medical Sciences). Here, we
shall shed light on the achievements of each of these institutions up to
the year 2002.

11

First chapter: the Committee of the Scientific Miracles in the

Qurn and the Sunnah:
His Eminence Prof. Mahmoud Hamdi Zaqzouq (the Minister of
Endowments) issued a ministerial decision to establish the Committee
of the Scientific Miracles in the Qurn and the Sunnah, affiliated with
the Supreme Council for Islamic Affairs, in 1418 A.H. (1997 A.D.).
This committee held its first meeting on Thursday, Rajab 27th, 1418
A.H. (corresponding to November 27th, 1997 A.D.). The proceedings
of this committee went through five sessions (this is the system
followed in the committees of the Supreme Council for Islamic
Affairs) headed by Prof. Ahmad Shawki Ibrahim. The first session
was concluded with the meeting held on June 14th, 1988; the second
session was concluded with the meeting on June 12th, 1999; the third
session was concluded with the meeting on June 10th, 2000; the fourth
was concluded with the meeting held on June 16th, 2001; and the fifth
was concluded with the meeting held on May 18th, 2002. Then, a
ministerial decision was issued to join Prof. Zaghloul Ragheb AnNajjar to the membership of this committee and entrust its
chairmanship to him as of the sixth session that began with the
meeting held in October, 2002. It is well known that the rapporteurs of
this committee (in the historical order) are: Dr. Mansour Muhammad
Hasab An-Nabi (may Allah have mercy on him), Dr. Taha Ibrahim
Abu Khalifah (may Allah have mercy on him), and Dr. Karim AsSayyed Ghoneim.
The achievements made by the Committee during its past five
sessions are compiled below:

12

First: Al-Muntakhab fi Tafsir al-Qurn al-Karim: the

Committee reviewed the scientific commentaries given in Tafsir AlMuntakhab and added new commentaries to them. It started with
Surat Al-Fatihah and concluded with Surat Az-Zumar.
Second: the Committee laid down an approach to studying the
cosmic signs occurring in the Glorious Qurn. The fundamental rules
of this approach are: explaining the Qurn with the Qurn referring
to the transmitted reports on the Prophet

relying on the reliable

books of Tafsir having considerable knowledge about the sciences

that are of help in this regard verifying the authenticity of scientific
information taking into consideration the variety of meanings, the
limitedness of human sciences, and the diversity of references being
acquainted with the unity of the surah and the general theme it is
centered about maintaining objectivity and avoiding fabrication and
cunning Tafsir is a human endeavor that may be right or erroneous.
Third: the Committee set a program for employing the study
of the scientific miracles in the Qurn and the Sunnah in the field of
Islamic Dawah. Some of its members participated in the cultural
seasons organized by the Ministry.
Fourth: the Committee presented to the Secretary-General of
the Supreme Council for Islamic Affairs the following cultural and
Dawah projects:
1) The project of the contest of the scientific miracles in the Qurn
and Sunnah, whose expenses are taken from the 15-thousand L.E.
amount granted by Judge Dr. Muhammad Shawki Al-Fangari for the
scientific miracles research in the Council.

13

2) The project of forming an international academy for the scientific

miracles in the Qurn and Sunnah to coordinate the efforts made by
the different institutions working in this sphere.
3) The project of advancing the higher studies and academic research
in the areas of scientific miracles.
Fifth: the Committee authored a number of books and
presented them to the Secretary-General of the Council. These books
are titled: Ibn An-Nafis Abu Al-Qasim Az-Zuhri Ar-Radaa
(suckling) between the Qurn and the Sunnah and Modern Science
Teqniyat Al-Injaz Al-Hadeethah between Science and Religion.
Sixth: the Committee examined some not few in numberdraft books and researches presented to it by the Secretary-General of
the Council. The authors of these draft books and researches presented
them to the Council to be published. The Committee prepared
scientific reports as to whether or not these books and researches are
fit to be published.
It is to be noted that up to the writing of the this paper, nothing of
the accomplishments briefly mentioned above has been printed,
published or circulated save the book of Ar-Radaa. All of them
were put down in the minutes of the Committees meetings.
Second chapter: the Committee of Endowment of the Scientific
Miracles in the Glorious Qurn:
His Eminence the Grand Imam Dr. Muhammad Sayyed Tantawi (the
Sheikh of Al-Azhar) issued, in 199 the decision of establishing the
Committee of Endowment of the Scientific Miracles in the Glorious
Qurn that is affiliated to the Academy of Islamic Research. The

14

projects and work of this committee are funded by Judge Dr.

Muhammad Shawki Al-Fangari and Faisal Islamic Bank. His
Eminence the Grand Imam determined that he would assume the
administration of this committee and that Judge/ Muhammad Badr AlMinyawi would be its rapporteurHe passed away while this paper
was being prepared for printing and publishing.
Meetings of this committee were held successively during the early
months following its establishment. Prof. Karim As-Sayyed Ghoneim
(the presenter of this study) presented the project of Kashshaf
Muallafat Al-Ijaz Al-Ilmi fi Al-Qurn Al-Karim Explorer of the
Compilations on the Scientific Miracles in the Glorious Qurn. This
project was discussed and His Eminence the Grand Imam approved it
and entrusted the scientific and technical supervision to Prof. Karim
As-Sayyed Ghoneim, under a multi-phase program that will proceed
by successive steps and according to a well-defined approach. This
was written down in the minutes of the Committees meetings. The
project continued, and the scientific supervisor selected 20 professors,
scholars and researchers to participate with him in preparing the
presentations and analyses of the books that amounted to (261) books
on all the different fields of the Qurnic miraclesfollowing the plan
approved by the Grand Imam and put down in the minutes of the
Committees meetings. We ceased participating in this committee
approximately two years ago.
Up

to

the

writing

of

this

paper,

nothing

of

these

accomplishments has been released. An exception is the printing of

the book that replies to Akhta Ilahiyyah fi Al-Qurn Al-Karim -

15

Divine Errors in the Glorious Qurn; and also the decision issued by
His Eminence the Grand Imam, the Sheikh of Al-Azhar and the
Administrator of Endowment, to approve master and doctorate
scholarships in the area of scientific miracles in the Glorious Qurn.
Third chapter: the Islamic Organization for Medical
Sciences in Kuwait:
This organization (previously called: the Organization of
Islamic Medicine) conducted some activities and made some
achievements in its own field, such as Al-Ijaz At-Tebbi fi Al-Qurn
wa As-Sunnah the Medical Miraculousness in the Qurn and
Sunnah, or we may call it the scientific miracles in the Islamic
medicine.
We have not found any printed materials suggesting the
existence of any other work than some symposiums and conferences
the organization held in a number of Muslim countries. Here we
provide some information about the most important of these:
The first international conference for Islamic medicine:
It was held in the city of Kuwait within the period from the 6th to 10th
of Rabee Al-Awwal, 1410 A.H. (Jan. 12th 16th, 1981 A.D.). It
issued a group of recommendations, among which was the call for
encouraging the study of the heritage of Islamic medicine and also
encouraging the experimental, clinical and laboratory scientific
research that ensures modern and scientific documentation of our
Islamic heritage. Moreover, the fruits of these researches in the field
of treatment of or prevention from diseases have to be offered to the
world. The conference also called upon those in charge of the medical

16

education to include in the curricula the study of Islam, the history of

Islamic medicine and the ethics a doctor is urged or recommended by
Islam to assume. Another recommendation issued by the conference
was to make use of the Islamic approach in the area of health and
medicine for the development of medical education and the curricula
of the faculties of medicine in the Muslim countries. The conference
also called for disseminating the aspects of the Qurnic
miraculousness among teaching staffs.
Also, the conference urged that endeavors be made to form an
Islamic council composed of trustworthy and competent specialists in
the medical and worldly sciences. The goal of this council is to study
the latest results of scientific advance that are unprecedented and not
previously tackled in a (shari) text, so that a proper fatwa can be
issued based on adequate knowledge about all their aspects, both
medical and juristic. Furthermore, the conference issued the Kuwait
document that was called Ad-Dustur Al-Islami lil Mihan AtTibbiyyah - The Islamic constitution for medical professions.
The second international conference for Islamic medicine:
It was held in Kuwait city during the period from 4th to 8th of Jumada
Ath-Thaniyah, 1402 A.H. (Marsh 29th April 2nd, 1982 A.D.). Many
committees took part in this conference; they are: the committee of the
heritage, the committee of applied research, the committee of medical
education and fiqh and the future of Islamic medicine, and the
committee of recommendation phrasing. One hundred and fifteen
scholars and researchers participated in it, either with researches or by
engaging in discussions. A memorial lecture was given in this

17

conference by Dr. Maurice Bucaille, titled: (The origin of man

between sacred books and modern sciences).
The researches presented in the conferences tackled various issues,
which are: the importance of religious and spiritual aspects in
treatment (6 researches), the impact of Muslim scientists on the
development of anatomy and surgery (12 researches), the impact of
Islam on the different civilizations (5 researches), Ibn An-Nafis (5
researches), Abu Al-Qasim Az-Zahrawi (9 researches), applied studies
about the methods of treatment that were mentioned in the Qurn and
the Sunnah or reported to have been employed by Muslim physicians
(7 researches), synthesis and pharmacological evaluation of the
methods of treatment employed in Islamic medicine (10 researches),
the advantages of using medical plants in treatment (7 researches), the
relationship between the programs of the faculties of medicine and the
teachings of Islam (12 researches), and a review of the present state of
Islamic medicine (8 researches).
In the closing session, the conference issued a number of
recommendations, which included the following: It is necessary to
furnish the educational policy in all its different stages with the
Islamic character and goals; medicine and medical institutions should
be employed in calling to Islam and guiding to the way of Allah all
over the developed world; the medical fiqh and juristic rulings, earlier
and latter, have to be documented and explained; care has to be taken
of selecting and preparing teaching staffs that enjoy the following two
traits: good practice of Islam and scientific competence, without
neglecting any of the two; it is necessary to draw the health map of the

18

Muslim world and establish Muslim companies for medicines

produced from plants and other materials that are available in the
Muslim world; showing interest in verifying the medical heritage in a
scientific manner that is based fundamentally on documentation and
analysis.
The third international conference for Islamic medicine:
It was held in Istanbul University in the Republic of Turkey within the
period from the 3rd to 7th of Muharram, 1405 A.H. (September 28th
October 2nd, 1984 A.D.). Its researches (amounting to 200 researches)
were written on four main topics: the heritage of Islamic medicine, the
Islamic conduct and health, treatment with medical herbs, and the
psychological illnesses and their treatment in Islam. Other general
memorial lectures were also given in the conference. In general, these
researches emphasized the influences of Islamic and Arab civilization
on scientific fields and on the Western civilization.
The conference urged an interest in the researches on alcoholfree medicines and, afterwards, a ban on the medicines that have
alcoholic contents once an alternative is found. Furthermore, the
conference recommended that the curricula of the faculties of
medicine should include subjects of Islamic medicine, and it also
encouraged showing interest in psychological research, treatment of
psychological illnesses and making use of the religious teachings in
this area. It was also recommended to have interest in the researches
that tackle the impact of Islam and its teachings on maintaining the
general health of the individual and the community and to put them
into practical applications.

19

The fourth international conference for Islamic medicine:

It was held in the city of Karachi (Pakistan) during the period from the
9th to 11th of Rabee Al-Awwal, 1407 A.H. (November 9th 13th, 1986
A.D.). The researches presented to it were on three main topics: the
heritage of Prophetic medicine, the applied aspects, and medical
treatment in Islam. Memorial lectures were also given in some
sessions.
One of the conferences several recommendations was that
every effort should be made to safeguard societies from the harms of
the destructive prohibited things, such as intoxicants, drugs, etc. This
could be done by means of raising awareness or enacting deterrent
legislation. The conference also advised the Muslim physicians to take
into great consideration the dimension of faith and spirituality when it
comes to application as well as compiling books for the learners in
this field.
Also, the conference recommended the uniting of efforts exerted
in the fiqh of Islamic medicine by the involved institutions in the
Muslim world. And it advised the organization to compile and divide
into chapters the authentic hadiths on health and medicine with their
different narrations. Researchers and scholars were also urged by the
conference to study the works done by orientalists as well as others in
the field of Islamic medicine to benefit from what is good in them and
examine closely and reply to what is moot and disputable. Moreover,
the conference warned of the risks involved in the use of pig for food
and urged the endeavor to find alternatives to its medicinal
derivatives. Likewise, the conference warned of dog acquisition in

20

society, except in the case of hunting or guard dogs. The conference

also called upon the World Health Organization and the other
international organizations to cease using alcohol in the production of
medicine and, instead, to produce alcohol-free medicines.
The fifth international conference for Islamic medicine:
It was held in the building of the Arab League in Cairo during the
period from the 10th to 13th of Rabee Al-Aakhir A.H. (November 20th
23rd, 1988). Many institutions and bodies took part in this
conference, such as: Al-Azhar, the Islamic Fiqh Academy in Mecca,
the Research Center for Islamic History, Art and Culture in Turkey,
the World Health Organization, the Egyptian Doctors Syndicate, and
Kuwait Foundation for the Advancement of Science.
The conference dealt with four main topics: the programs of the
faculties of medicine from an Islamic perspective, the epidemics of
the current age, the applied aspects of the Islamic medicine, and the
medical miraculousness in the Glorious Qurn and the authentic
Sunnah. The Foundation for the Advancement of Science granted in
this conference the award of medical heritage and fiqh to Dr. Kamal
As-Samarrai (from Iraq) and Dr. Ibrahim ibn Murad (from Tunisia)
and, in the applied field, to Dr. Muhammad Ad-Dakhakhni (from
Egypt) and Dr. Ataaur-Rahman (from Pakistan).
The conference issued a number of recommendations, which
included the following: it is necessary to phrase the programs of the
faculties of medicine in a comprehensive Islamic, human manner and
to not regard the scientific course alone as enough. It also
recommended that a physician should be adequately acquainted with

21

the Shari'ah rulings pertaining to peoples conditions in health and

disease. Another recommendation was to encourage scientific research
in the field of medications that are produced from the natural sources
in general and from plants in particularthese which were reported in
the books of tradition, in addition to these which have become known
later. It recommended also that the faculties of medicine and
pharmacy should expand teaching the used medicines that are taken
from natural sources and were proved useful. The conference also
recommended the establishment of a magazine intended to publish
scientific researches on the medical miraculousness in the Qurn and
the authentic Sunnah.
The symposium of An Islamic Vision for Some Health
Problems:
It was held in Kuwait city within the period from the 22nd to 24th of
Dul Hijjah, 1415 A.H. (May 22nd 24th, 1995). We do not have
sufficient information about what took place in it!
The second section: Non-governmental Institutions
This section contains brief information about the following nongovernmental institutions: the Commission on Scientific Signs in the
Qurn and Sunnah, affiliated to the Muslim World League, Mecca;
the Association of the Scientific Miracles in the Qurn and the
Sunnah, Cairo; the International Center for Faith Research, Khartoum;
the Committee of the Scientific Miracles of the Qurn and Sunnah,
affiliated to the Islamic Heritage Revival Society, Kuwait; the
Association of the Scientific Miracles in the Qurn and Sunnah,

22

California; and the Scholarly Academy for the Qurn and Sunnah
Research, Cairo.
First chapter: The Commission on Scientific Signs in the Qurn
and Sunnah:
The Commission on Scientific Miracles in the Qurn and Sunnah was
established in accordance with a decision by the World Supreme
Council for Mosques, affiliated to the Muslim World League, Mecca
(Kingdom of Saudi Arabia) during its ninth session of the year 1406
A.H. It was established to be a scholarly organization with an
independent legal personality that seeks to reveal the miraculous
aspects in the Qurn and Sunnah. Its constituent assembly comprised
20 members; they are: Dr. Ahmad Muhammad Ali, Sheikh/ AbdulMajeed bin Aziz Az-Zendany, Sheikh/ Abdullah Al-Aqeel, Dr.
Abdullah ibn Abdul-Aziz Al-Muslih, Dr. Hasan ibn Abdul-Qadir
Bahfazullah, Dr. Abdullah Umar Naseef, Sheikh/ Muhammad
Metwally Ash-Sharawy, Dr. Ibrahim Jameel Badran, Dr. Sayyed
Suqy Hasan, Dr. Muhammad Umar Jamjoum, Dr. Saleh AsSamarrai, Sheikh/ Abdullah Az-Zayid, Sheikh/ Abdullah AlBassam, Sheikh/ Sayyed Sabiq, Dr. Ahmad Al-Qadi, Dr. Manna AlQattan, Dr. Abdullah bin Bayyah, Dr. Mustafa Al-Azami, and Dr.
Jafar Sheikh Idris.
The post of the Commissions Secretary-General was assumed
(in historical order) by: Sheikh/ Abdul Majeed bin Aziz AzZendany, Dr. Abdullah ibn Abdul-Aziz Al-Muslih, Dr. Hasan ibn
Abdul-Qadir Bahfazullah, and Dr. Abdullah ibn Abdul-Aziz AlMuslih.

23

The Commission issued a number of booklets in which it

clarifies its goals and the methods and means whereby to achieve
these goals, which can be summarized as follows:
1) Setting the rules, approaches and methods of scientific research that
regulate ijtihad in showing the scientific miracles in the Qurn and
the Sunnah.
2) Preparing a generation of scientists and researchers to study
scientific issues and cosmic facts in the light of what is in the Qurn
and the Sunnah.
3) Furnishing the cosmic sciences with the form of faith and including
the contents of the approved researches in the curricula of every
educational stage and in all institutions of education.
4) Revealing the subtle meanings of the Glorious Qurnic verses and
Prophetic Hadiths that pertain to the cosmic sciences, in light of the
modern scientific discoveries, the various indications in language
connotation and the objectives of the Islamic Shariah, without
artificiality.
5) Providing the Daiyahs and men of media in the world either as
individuals or institutions- with the authorized researches so that they
can benefit from them, each in his own specialization.
6) Disseminating these researches among people in a way compatible
with their academic and cultural levels, and translating them into the
well-known Muslim languages and the worlds living languages.
As for the detailed information about the accomplishments done by
the Commission, we tried to get a report on this from Mr. Zaid Zayid
Ath-Thaqafi (Cairo Bureau Chief of the Commission), but we found

24

nothing but procrastination and promises on his part. This is despite

the fact that I persisted in asking him in a number of phone
conversations and demonstrated the significance of obtaining such a
report to include the most important points thereof in the paper
presented to the Islamic Charitable Association on Feb. 24th, 2003
(Dhul-Hijjah 23rd, 1423 A.H.). This being the case, until these lines
have been written, we did not get anything from him. Accordingly,
what we shall present in the coming paragraphs is the outcome of our
research into the Islamic magazines, both general and specialist, and
our diligent reading throughout the past years in public and mobile
newspapers, in Egypt and elsewhere.
Besides, I would like to refer to another point before presenting a
summary of the most important accomplishments of the Commission,
which is the change of its name to The International Commission on
the Scientific Signs in the Qurn and the Sunnah. This occurred
during a meeting held by the Commission during Ramadan in Mecca,
1423 A.H. (November, 2002 A.D.). To this end and to be compatible
with its new name, the Commission selected a number of scholars
from some Arab and foreign countries as members of its
administrative board.
Here we shall list the most significant achievements of the
Commission:
1) The Commission participated in the 8th Saudi Medical Conference
held in Riyadh by the National Guard within the period from the 24th
to 28th of Muharram, 1404 A.H. (corresponding to October 30th
November 3rd, 1983 A.D.).

25

2) The Commission took part in the Conference on the Medical

Inimitability in the Qurn held in Cairo under the auspices of the
Egyptian Medical Syndicate from 8th to 11th of Muharram, 1406 A.H.
(corresponding to September 23rd 26th, 1985 A.D.).
3) The Commission conducted a symposium on earth sciences in
Rabee Al-Awwal, 1407 A.H. (1988), in cooperation with King Abdul
Aziz University, Jeddah.
4) The Commission held the first international conference in
Islamabad City (Pakistan), in coordination with the International
Islamic University there, from 23rd to 26th of Safar, 1408 A.H.
(corresponding to October 17th 20th, 1987 A.D.). This was the
Commissions first conference to cover several specializations, such
as astronomy, meteorology, embryology, sea science, etc. Taking part
in this conference were (228) scientists from (52) countries as well as
(160) observers. The conference discussed (78) scientific researches,
selected from amongst (500) researches that were submitted to the
secretariat of the conference from all over the world.
The accepted researches were discussed within six general
sessions and a number of special work sessions. Among them were
researches on embryology by Professor/ G.C. Goeringer, Professor/
Keith L. Moore, Dr. Marshall Jonson, Dr. Joy Simpson, Dr. T.V.N
Persuad and others.
The closing session was particularly focused on the recommendations
of the conference, which we have mentioned in detail in our book
(The Scientific References in the Glorious Qurn Between Study

26

and Application), the 1st edition, Dar Al-Fikr Al-Araby, Cairo, 1415
A.H. 1995 A.D.
5) The Commission took part in the Conference on the Medical
Inimitability in the Qurn held under the auspices of the Egyptian
Medical Syndicate in cooperation with Al-Azhar, Egypt, from the 10th
to 13th of Rabee Al-Aakhir, 1409 A.H. (corresponding to November
20th 23rd, 1988 A.D.).
6) The Commission participated in the 5th Juristic Medical
Symposium organized by the Islamic Organization for Medical
Sciences, Kuwait, in cooperation with the Islamic Fiqh Academy
(affiliated to the Organization of the Islamic Conference), during the
period from the 23rd to 26th of October, 1989 A.D. (1410 A.H.).
7) The Commission participated in the 16th Islamic Symposium on the
miracles of the Qurn, held in Qairawan City (Tunisia), during the
period between October 6th 8th, 1989 A.D. (1410 A.H.).
8) In 1410 A.H. (1989 A.D.), the Commission held a symposium on
astronomy and physics and another symposium on the glad tidings
given in the scriptures of non-Muslims of the coming of the
Prophet

9) The Commission participated in a symposium on how to benefit

from the computer, organized by the Islamic Development Bank, in
1411 A.H. (1990 A.D.).
10) The Commission took part in the 23rd Annual Conference of the
Islamic Medical Association of North America, held in 1411 A.H.
(1990 A.D.), Spain.

27

11) The Commission conducted a symposium on fasting and its

impact on health, in cooperation with the Faculty of Medicine, King
Saud University, Riyadh, on 1st Jumadah Al-Aakhirah, 1411 A.H.
(1990 A.D.). A host of scholars, from inside and outside the Kingdom,
took part in this symposium. It is said that it was the first such
symposium in this field.
12) The Commission conducted a symposium on the same issue
mentioned above, in cooperation with Al-Noor Specialist Hospital,
Mecca, in Ramadan, 1411 A.H. (1990 A.D.).
13) The Commission organized the 3rd International Conference on the
Scientific Miracles in the Qurn and the Sunnah, Dakar (Senegal),
within the period between Muharram 1st 4th, 1412 A.H.
(corresponding to July 13th 16th, 1990 A.D.).
14) The Commission held the 5th International Conference on the
Scientific Miracles in the Qurn and the Sunnah in Funte Gorbachev
Hall, Moscow (Russia), in cooperation with the Academy of Medical
Sciences and the Islamic Cultural Center, Russia, during the period
from the 17th to 20th of Rabee Al-Awwal, 1414 A.H. (corresponding
to September 3rd 6th, 1993 A.D.). This happened following the
collapse of the fortresses of Communism and the beginning of the era
of reform in Russian.
15) The Commission held the 6th International Conference on the
Scientific Miracles in the Qurn and the Sunnah at the Conference
Hall in the National Aircraft Factory, Bandung City, Indonesia, in
cooperation with the Ministry of Technology and Scientific Research,
the Ministry of Religious Affairs, and the Islamic University of

28

Indonesia. Attending the inaugural session were the Secretary-General

of the Muslim World League, the Chairman of Imam Muhammad Ibn
Saud University, Saudi Arabia, the Chairman of the Union for
Indonesias Muslim Intellectuals, the Secretary of Indonesia Supreme
Council for Dawah, and the Chairman of Syarif Hidayatullah
University, Indonesia.
The conference continued three days between 29th of Aug.-1st of Sep.
1994 (1415 H.). Ten workshops were held with the attendance of one
hundred scholars, scientists, and interested guests in the Scientific
Signs of the Qurn and Sunnah from Muslim and non-Muslim
countries.
In

the

closing

session,

the

conference

issued

some

recommendations urging on clarifying the aspects of the scientific

signs in the Qurn and Sunnah trough media all over the Muslim
world. It also called for establishing a specialty center for the
Scientific Signs researches in Indonesia.
16. The Commission cooperated in organizing the International
Conference of the Herbal Medicine with King Fahd hospital in
Jeddah, the faculty of pharmacy - King Saud University - Riyadh , the
faculty of medicine - King Abdul 'Aziz university Jeddah , and
World Health Organization.
A gathering of grand scholars from Saudi Arabia ,Egypt, Yemen
,China , India, Malaysia , the US and some European countries
attended this conference which was held between15th -18th of DhulQi'dah 1417 H. (25th -28th of March 1997) .

29

17.The Commission participated in an extensive symposium

in

Mauritania about the Scientific Signs in the Qurn and Sunnah in

cooperation with the Islamic cultural assembly between 20th- 21st of
Rabi' al-Awal 1419 H (1999).
Some scholars from Saudi Arabia, Egypt, Morocco, France and
Ivory Coast gave speeches at this symposium.
18. The Commission held the seventh scientific conference of the
scientific signs in the Qurn and Sunnah in Lebanon (Beirut) between
5th -9th of Muharam 1412 H. (2001) in cooperation with Dar Al-Fatwa
in Lebanon. After the inauguration session and opening statements
were delivered on the first day, three sessions were held for discussing
medical subjects. On the third day, three sessions were held to discuss
natural subjects and the standards of research in the field of the
scientific signs in the Qurn and Sunnah.
19.Some Islamic magazines and newspapers declared that the
Commission prepares for holding the Eighth International Conference
in Dubai in Sha'ban 1424 H. (Oct. 2003 AD).
20. The Commission has issued more than 28 books of various
volumes in the branches of the scientific signs in the Qurn and
Sunnah. Many of these books were treatises delivered in preceding
conferences held by the Commission. Moreover, the Commission
produced a film entitled ''This is the Truth '' in many languages, some
videos of lectures organized by it, and a video a bout the proceeding
of the international conference in Moscow. Currently, the commission
is preparing for producing a documentary film about Emberlogy in the
Light of the Qurn and Sunnah.

30

The Second Chapter: The Assembly of the Scientific Signs in the

Qurn and Sunnah
The Assembly of the Scientific Signs in the Qurn and Sunnah was
registered in Guiza governorate Egypt with (n.924) in 1988 as one
of the civil assemblies according to the law that controls such
assemblies in the Ministry of Social Affairs.
The Assembly set some objectives since it was established. The
objectives are as follows:
1. Clarifying the different aspects of the scientific signs in the Qurn
and Sunnah by connecting scientific thought and faith.
2. Formulating committees and scientific sections in order to introduce
researches to achieve the Assembly's objectives according to its
adopted regulation in the social affairs bureau in Giza.
3. Contacting and cooperating with all the international, Islamic and
Arabic organizations, governmental and civil institutions, universities,
and scientific academies in the world in order to exchange the treatises
and points of view that help in achieving the objectives of the
Assembly.
4. Exerting efforts for helping the scientific curriculum development
to conform to the facts of the Qurn and Sunnah.
5. Establishing centers for translation, publishing, printing, media, and
documentation.
6. Making scientific refutation of the slanders published against Islam
and the Messenger of Allah on both local and global levels.
7. Cooperating in preparing and holding symposiums, lectures, and
conferences for discussing the subjects of the scientific signs in the

31

Qurn and Sunnah and putting it in good use for the spread of Islamic
awareness.
The Board Chairman since it has been established. (Chronically)
Prof. Ra'ouf Shalaby
Prof. Muhammad Hassan Al-Hifnawi
Prof. Mansour Hasb An-Nabi
Gen. Eng. Sa'd Sh'aban.
Prof. Ali Ali Al-Mursi.
The Secretary General (Chronically)
Prof. Muhammad Al-Rakhawi
Prof. Mansour Muhammad Hasb An-Nabi.
Prof. Karem Al-Sayed Gunaym.
Prof. Karem Al-Sayed Gunaym is assigned for the preparation and
implementation the cultural activities of the Assembly since 1990
until the time of writing this book.
The Assembly's achievements could be shown in the following
points:
First: The Lectures and symposiums.
The Assembly held 2 lectures in 1989 , 2 lectures in 1990 , 8 lectures
in 1991, 3 lectures 1992, 15 lectures in 1993, 25 in 1994 , 19 lectures
1995 , 23 lectures in 1996 , 17 lectures in 1997 , 22 lectures in 1998 ,
21 lectures in 1999 , 21 lectures in 2001 and 20 lectures in 2002.
Some lectures were organized like a symposium because many
speakers shared in.

32

Second: Joint Symposiums.

The Assembly jointed many of symposiums held by
universities, assemblies and associations.
The names of these symposiums as follows:
1. ''The First Symposium on the Scientific Signs in the Qurn and
Sunnah'', in cooperation with South Valley University in Qina,
between 30th of Oct 1st of Nov. 1995.Elven scholars of the Assembly
gave speeches.
2.'' The Second Symposium on the Scientific Signs in the Qurn and
Sunnah'' in cooperation with South Valley University, between 3rd -5th
of May 1996. Eight scholars from the Assembly gave speeches.
3. "The Third Symposium on the Scientific Signs in the Qurn and
Sunnah", in cooperation with South Valley University, between 3rd 5th of May 1997. Eight scholars from the Assembly gave speeches.
4. '' The Fourth Symposium on the Scientific Signs in the Qurn and
Sunnah", in cooperation with South Valley University , between 26th 28th of April 1999.Eight scholars from the Assembly gave speeches.
5. The Assembly held a symposium in the city of Tanta in 1994 and in
Alexandria in 1996 in cooperation with the Assembly of Muslim
Youths.
6. The Assembly held three lectures on the Scientific Signs in the
Qurn and Sunnah in cooperation with Cairo Sport Club in 1999.
Third: Seminars
1.The Assembly held in 1995 a seminar entitled " Atomic Sciences in
the Light of the Qurn and Islamic Legacy'' .Eleven scholars jointed.

33

2. A public symposium for discussing Prof. Karem's book entitled

"The Scientific Signs in the Qurn and Sunnah: The Study and
Application"
Fourth: Miracles Book Series.
Miracles in the Qurn and Sunnah Book Series contain selected
lectures and symposiums held by the Assembly in different years
separately or with other assemblies, scientific institutions and cultural
associations.
It has issued the series in 1997. Prof. Karem (Rapporteur of the
Cultural Committee) is the scientific editor.
The first issue of the series contained 2 topics. The second contained
12 topics. The third contained 7 topics .The fourth contained 13
topics. The fifth contained 14 topics. The sixth contained 14 topics.
The seventh contained 10 topic
Fifth: The Annual Scientific Contest
The Assembly has started an annual scientific contest since 1416 H.
(1998).It is meant for two levels of ages, and usually it is announced
in January in every year .The celebration for the winners is held in
December in the same year.
The Assembly organized five contests .The subjects of it as
follows:
1. The First Contest (1419 H. 1998)
a. The first level (for those who aged 25 and older)
The subject: '' Geographic Phenomena: Qurnic References
And Scientific Theories".
b. The second level (for those who are younger than 25)

34

The subject: '' The Verses on Seas and Its Scientific Meanings in
the Glorious Qurn."
2. The second Contest (1420 H.-1999)
a. The first level: '' Protecting the Environment in the Islamic
Scientific Perspective"
b. The second level: "The Verses On Minerals And Its Scientific
Meanings In The Qurn"
3. The Third contest (1422 H. 2000)
a. The first level: '' Basics of Preventive Medicine in the
Sunnah"
b. The second: "The Verses On Insects And Its Scientific
Meanings In The Qurn".
4. The Fourth Contest (1422 H. 2002)
a. The first level: '' Construction And Civilization In The Light
Of The Qurn And Sunnah''.
b. The second level: '' The Verses on Trees and Its Scientific
Meanings in the Glorious Qurn'.
5. The Fifth Contest (1423 H. 2002)
a. The first level: '' Water in the Qurn and Sunnah, And
Modern Science".
b. The second level: '' Animals In The Qurn"
It is worthy of mention that the results of the last contest has not
been announced so far, so the awards ceremony of it has not been
held until the time of writing this book.

35

Third Section: World Center for Faith Research

The first time to be acquainted with World Center for Faith
Research in Khartoum, Sudan was in 12 Jumd Al-khirah 1423
AH (1 September 2001 AD) when we received the invitation of its
general manager, Prof. Muhammad Othman Salih to attend the
meeting to be held in Khartoum during Saturday and Sunday,
corresponding the third and fourth days of Shaban 1423 H (20-21
October 2001 AD). This meeting will discuss the coordination
between the working bodies in the field of scientific miracle in the
Qurn and the Sunnah. Unfortunately, I was unable to attend this
meeting and I sent him a message in which I apologized for failing to
attend in the proposed time.
I was informed from the newspapers and the magazines that
number of officials, workers and those who were interested in the field
in Saudi, Egypt and Sudan attended the meeting. With regard to the
recommendations, we did not receive any copy of them either through
World Center for Faith Research in Khartoum or the authority of
scientific miracle in the Qurn and Sunnah in Makkah. However, we
get

acquainted

with

them

through

the

magazines.

The

recommendations covered the importance of preparation for

stipulating an agreement aiming at the coordination and integration
between different authorities, organizations, working or interested
centers in the scientific miracle in the Qurn and Sunnah, stipulating
rules governing scientific miracles researches, creating a mechanism
through which these researches can be evaluated, paying a special

36

attention for creating dat Abasae about the scientists and the
researches in the field of scientific miracle, etc..
With regard to World Center for Faith Research in Khartoum itself,
we sent a message to its general manager, Prof. Muhammad Othman
Salih, in 27 July 2002 AD. In the message, we asked him about an
outline of the activities and the achievements of the center.
Unfortunately, we did not receive any reply. Therefore, we sent
another message in 13 October 2002 AD. However, we get
disappointed since we received no reply although we have explained
the importance of getting acquainted with the achievements of that
center telling them that we were about to prepare a research paper
about it.
In general, one of those who applied for MA at Muhammad Ibn
Saud Islamic University in Saudi phoned us to obtain information that
help him in the thesis he prepared in the field of the scientific miracle
in the Qurn and the Sunnah. We submitted to him the information he
asked and offered him the required help. We inquired him about
World Center for Faith Research in Khartoum. He told us that its
achievements did not exceed the symposiums, the lectures and some
of its issued printed papers. He promised me to send a copy
pinpointing this center, but unfortunately he broke his promise.
Fourth Section: Qurn and Sunnah Scientific Miracle Committee
in Kuwait
Prof. Khaled Mahdy, the representative of Islamic Heritage
Revival Society, attended in Cairo to ask for the consultation and the
suggestions regarding the establishment of Qurn and Sunnah

37

Scientific Miracle Committee in the association; paving the way for

making it an Association of unique identity in the future. We provided
him with the thoughts, suggestions, and the experiences in the field.
He was so pleased with our help and this was clearly noted in his
phone call with us after his return to Kuwait.
We received a message from Prof. Abdelaziz Alhaddah, the head of
Irshad and Dawah Committee in the Islamic Heritage Revival Society
in Kuwait. He informed us with the proclamation of the Scientific
Miracle Committee in the Association; calling for more cooperation
and support with the experience. His message was dated with the first
of Rabai Al awal 1419 H (25 June 1998 AD). We sent our reply in
response to his demands in 11 Shaban 1419 H (30 November 1998
AD).
When we get ready of stating the current paper, we sent a message to
Islamic Heritage Revival Society to be acquainted with its works and
achievements in 25 Rabai Al-akher 1423 H (6 July2002 AD).
However, we received no reply. We sent another message in 31
October 2002 AD, but unfortunately we received no reply up till the
moments of writing these lines.
Fifth Section: Qurn and Sunnah Scientific Miracle
Association in California
This Association has been established at Orange County City,
California, USA in 1994. The city is known of its density of Muslim
population as well as an outstanding activity in the field of honorable
prophetic Sunnah. The Association has been established by the efforts
of number of working Muslim doctors and pharmacists in the

38

American hospitals and in general scientists from different branches

of natural sciences in California.
The Association organized weekly symposiums, planned to issue a
magazine on the level of USA, and worked for establishing Qurnic
Studies Institute, and the study and the research in the field of the
scientific miracle in the Glorious Qurn. They dedicated a piece of
land for this purpose over there and addressed Al-azhar Al-sharief in
Egypt to support them annually. In general, the activity of the
Association was stumbled after the USA events of 11/9/2001. We
have not any information other than those provided to us by Prof.
Muhammad Muhammad Abu Layla, the consultant of the Association
and the Professor of Islamic studies in English at Al-azhar University.
May Allah reward him goodness on our behalf!
Sixth Section: the Scientific Academy of Qurn and Sunnah
Researches
It has been the latest Academy in this field (2003). The activity
of this Academy is comprehensive. It covers other aspects in the
Qurn and the Sunnah other than the scientific miracle and the other
miracle aspects. It has been established by the efforts of prominent
Egyptian Scholars and journalists. The first chairman of the Academy
was Prof. Ahmed Showqi Ibrahim. The secretary general of the
Academy was Prof. Karem Al-sayed Ghunaim. The Academy hasnt
yet practiced any of its activity. However, he stipulated a current and
future ambitious plan for Qurn and Sunnah researches as well as the
Islamic civilization that has been established adopting the same path.
He has also planned for creating a cooperation and coordination with

39

all the working bodies in these fields. This is what can be proved up to
the date of writing these lines. We ask Allah, the Exalted, to grant him
success and reach his destination.
Third Chapter: Non-specialist Bodies
Different universities, syndicates, and bodies held conferences,
sessions and circles in the field of the scientific miracle of the Qurn
and the Sunnah in Egypt. Due to the absence of a dat Abasae about
the activities and the contributions of the researchers, we relied on the
information, the news, and the published periodicals in the Islamic
magazines, culture magazines, Arab and local newspapers. Of course,
these bodies are non specialists in the field of scientific miracle
researches.
First Section: Egypt Doctors Syndicate
This syndicate has an outstanding activity in the field of medical
(scientific) miracle in the Qurn and the Sunnah. This does not mean
that other syndicates like scientists syndicates, engineers syndicates
and other syndicates have no activity. However, Doctors syndicate
has been distinguished with the conferences they organized in this
field. The following is an outline of these conferences:
The First Conference of the Medical Miracle of the Glorious
Qurn:
The first Conference of the medical miracle of the Glorious Qurn
was held in Cairo in 8-11 Muharam 1406 H (23-26 September 1985).
Mashyakhet Al-Azhar, Al-Azhar University and Islamic Medical
Association participated with the syndicate in organizing the
Conference. Many bodies representing Kuwait, Saudi, and Pakistan

40

participated in it, reaching thirty delegations from different continents.

The number of the scientists and the researchers, who attended the
sessions of the Conference at league of Arab States, reached 500
guests. The attendants from among the non-Muslims were Dr.
Aleison, Dr. Beresou, Dr. Gournougo, Dr. Kaith Mour and Dr.
Marchel Gonsoun. The discussed research papers covered different
fields, namely Embryology, Psychiatry, Normal Nursing, Medicine
Preventive, Physiology, Pathology and Microbiology. They also
covered some medical juristic issues, such as the issues of fertilization
that takes place outside the body, abortion, the perpetration of Muslim
doctor and Muslim Nursery, growing up the Muslim Child, birth
control, circumcision, etc..
During the final session, the Conference issued a group of general
recommendations covering the field of medical education as well as
the field of ethics and practicing the profession. With regard to the
details, they are mentioned in our book (the scientific signs in the
Glorious Qurn - study and practice first edition, Dar el-fikr Alarabi, 1995 AD). They are also available at the Medical syndicate in
Cairo.
* The Second Conference of the Medical Miracle of the Glorious
Qurn:
It was held in Cairo in 2-4 Jumd al-khira 1407 H (2-5 February
1987 AD) at League Arab of States under the title of (Islamic Shariah
and the Contemporary Medical Issues). During the Conference,
research papers reaching 180 pages were discussed. A number of 480
scientists, thinkers, researchers and doctors participated in the

41

discussion. The researches covered different subjects, among them

were organ transplantation, hiring wombs, leasing wombs, Mothers
milk banks, planting testicle, killing the mangled fetuses, killing for
mercy, sperm banks, artificial fertilization, sexual diseases, abortion,
fetus gender control, inspiriting system, and the fact of death
The research subjects were classified in groups. The first group
focused on the normal and the abnormal marital relations in the light
of medicine and Shariah. The second group focused on delivery,
nursing, and their contemporary means in the light of Shariah. The
third group focused on the development of the medical sciences and
the future in the light of Shariah. The fourth group focused on
Medical researches and endeavors from the Islamic prospective.
During the last session, the Conference issued a group of
recommendations including the call for establishing Islamic medical
studies center under the auspices of Al-azhar in Cairo, the necessity of
the continuation of Shriaah Ijithad as well as matching the Islamic
Fiqh up with the daily developments, and publishing periodical
Islamic magazine in Egypt as well as other recommendations
mentioned in our book that we referred to previously.
* The Third Conference of the Medical Miracle of the Qurn and
Sunnah:
It was held in Cairo in 10-13 Rabya Al-akher 1409 H (20-23
November 1988 AD) in cooperation with Al-azhar and the Islamic
World Union. Unfortunately, we dont have any further information
other than what we have just mentioned.

42

* The Fourth Conference of the Scientific Miracle of the Qurn

and Sunnah:
With regard to the adjustment of the names of the Conferences
(as it can be noted here), it is mentioned with this name in the media
and press periodicals, publications and releases. With regard to the
fourth Conference, a meeting was held in Dar Al-hekmah (the general
syndicate of the Egyptian doctors) on Wednesday 15 July 1998 AD
regarding the preparation for the Conference. The writer of these lines
was one of the scientists among the participants of the meeting. As for
the details covering the obstacles that hinder its occurrence, you can
refer to Dr. Saiid Mohammad Sayed (the director of the
communication and publishing committee of the medical syndicate).
* Second Chapter: Islamic Universities Association
Islamic Universities Association in cooperation with Al-Azhar
University, held a conference regarding (Islamic Orientation for
sciences) at Abdallah Salih Kamel Center for Islamic economic,
Cairo, in 27 Rab al-Thn to 2 Jumd al-l 1413 H (24 28
October 1992 AD). A number of 27 sessions covered the conference
and the number of the discussed researches reached 74 distributed in
three domains:
* First domain: the Islamic orientation for sciences: its
meaning, objectives, approaches, and obstacles.
Firstly: The intellectual and formal framework of Islamic
orientation for sciences.
Secondly: the tasks and the achievements of the Islamic
Universities in the Islamic orientation of sciences.

43

Thirdly: the obstacles undermining the Islamic orientation of

sciences.
* Second domain: the Islamic orientation of the humanities and
the mass-media as well as adjusting their current approaches.
Firstly: the Islamic orientation of sociology.
Secondly: the Islamic orientation of social services sciences.
Thirdly: the Islamic orientation of the sciences of the principles
of education and curriculums.
Fourthly: the Islamic orientation of legal sciences.
Fifth: the Islamic orientation of political sciences.
Sixth: the Islamic orientation of economics.
Seventh: the Islamic orientation of administration sciences.
Eighth: the Islamic orientation of literature.
Ninth: the Islamic orientation of history.
Tenth: the Islamic orientation of mass-media as well as
adjusting the current communication.
* Third domain: the Islamic orientation of primary and
practical sciences as well as adjusting their current approaches.
Firstly: the Islamic orientation of physics as well as adjusting
its current approaches.
Secondly: the Islamic orientation of biology as well as adjusting
its current approaches.
Thirdly: the Islamic orientation of chemistry as well as
adjusting its current approaches.
Fourthly: the Islamic orientation of practical sciences as well as
adjusting their current approaches.

44

During the final session, the conference called for many

recommendations; some of them pertain to the Islamic University
Association, the other relate to the Islamic universities in general, the
third was oriented to the Ministries of educations and the fourth relate
to the information foundations.
The Third Chapter: the Faculty of Sciences, Al- Azhar University
The faculty of sciences in Al-azhar University held scientific
conferences dedicating sessions for the scientific miracle in the
Qurn and the Sunnah as follows:
* The First World Conference for the Geology of Arab World:
It was held in the large hall of celebration at Cairo University in 1992.
A large number among the scholars and researchers from Arab and
foreign countries attended the conference. Keeping in mind that it was
a pure scientific conference, however the chargers innovated a good
tradition represented in dedicating one of the sessions for geology of
earth referred to in the Glorious Qurn. The title of the lecture
delivered in the morning session during the first day was The role of
water in giving the rocks its different colors: fideism viewpoint.
*The Second World Conference for the Geology of Arab World:
It was held in the large hall of celebration at Cairo University in
22 26 of January 1994 AD. During the morning session in the first
day, two lectures were delivered; one of them was titled the Qurnic
signals regarding the geology of the earth and the second was Iron
and its mighty strength.
Dr. Ali Sadek Abd Al-Wahid, the professor of geology at the
faculty of sciences in Cairo University informed us that unfortunately

45

sessions regarding the scientific miracle in the Glorious Qurn were

no longer named for the next conferences.
The Fourth Chapter: the Faculty of Medicine, Al-Azhar
University
The faculty held the second international medical conference in New
Demiat, the governorate of Damietta, Egypt on the 17 -18 of October
2002 AD. The sessions of the conference covered the discussion of
more than 100 research papers in different medical specifications. The
administration of the conference dedicated a session for the researches
of the scientific miracles in the Qurn and the Sunnah, namely
excrement, the scientific laws of fever in the Sunnah and the ailment
of the muscle of the heart from the Islamic prospective (by the heaven
which sends down rain). We thank Dr. Mustafah Ahmed Abu Al-naja,
the head of anatomy department at the faculty of medicine in AlAzhar University, the branch of Demiat, for the information he
provided us with.
The Fifth Chapter: the Endowment of the Judge Al-fangary for
the Service of Islamic Dawah
The charitable endowment of the judge Dr. Muhammad Shawqi
Al-Fangary, which is supervised by the Authority of the States Issues
in Egypt, was dedicated for a competition regarding the scientific
signals in the Glorious Qurn in 1992. A large number of competitors
from among the researchers participated in the competition and the
judging committee were Professor Muhammad Sayed Tantawy,
Sheikh Muhammad Al-Ghazali and Professor Abd el-Sabour Abd AlMuemen Marzouq.

46

The winner of the first prize was Dr. Karem Al-sayed Ghunaim.
He delivered a speech about his research on the celebration that was
established in the river club of the Authority of the States Issues for
honoring the winners. The second winner of the first prize was Judge
Medhat Hafez Ibrahim, the vice chairman of the Authority of the
States Issues. Few months later, both winners issued a book about
their successful research.
The Sixth Chapter: the Islamic Charitable Association
The Islamic Charitable Association in Cairo paid a special
importance to the scientific miracles of the Qurn and the Sunnah.
The Association hosted some scholars to deliver a number of lectures
about it. On Monday 23 of Dhul Hijjah 1423 AH (24 February 2003),
a symposium was dedicated to the scientific miracles in the Qurn
and the Sunnah. After the inaugurating speech of Dr. Muhammad
Shouqi Al-fanjari, the symposium covered the following subjects:

The efforts and the achievements of different working

bodies in the field of scientific miracles of the Glorious Qurn by

Prof. Karem Al-Sayed Ghunaim.

The rules of research regarding the scientific miracles of

the Glorious Qurn by Prof. Ahmed Fouad Basha

The linguistic miracles in the Glorious Qurn by Prof.

Abdel-Azeem Al-Matani

The legislative miracles in the Glorious Qurn by Prof.

Muhammad Rafet Osman

The psychological and pedagogical miracles in the

glorious Qurn by Prof. Sayed Soubhy

47

The medical miracles in the Glorious Qurn by Prof.

Ahmed Shaowqi Ibrahim

The geological miracles in the Glorious Qurn by Prof.

Zaghloul Raghib Al-Naggar

The universal miracles in the Glorious Qurn by Prof.

Muhammad Mahmoud Al-shehawi

The Qurnic miracles regarding the science of insects by

Prof. Ali Ali Al-Morsy

The standards of taking the economical decision in the

glorious Qurn by Prof. Muhammad Abdel-Haleem Omar

The economical miracles in the Glorious Qurn by Prof.

Shawqi Ahmed Dunia

The statistical miracles in the Glorious Qurn by Prof.

Abdel-Wahab Al-Sharqawi.
The Seventh Chapter: Varied Unspecialized Institutions
Many syndicates, universities, sports clubs, culture clubs,
educational institutions and religious associations conducted lectures
and symposiums in the field of the scientific miracles in the glorious
Qurn both in Egypt and abroad. Some of the Sufist groups in Egypt
conducted symposiums in this field;; among which were Al-Ash'ar'ia
Al-Muhamadiya and Al-Taryqa Al-Azmya regarding which the writer
of these lines arranged a number of sessions during the last years.
Over time, the media began to pay more attention to this topic.
Moreover, the widely known newspaper Al-Ahram dedicated an entire
weekly section for the scientific miracles of the Qurn and the
Sunnah as well as providing separate spaces for the same field from

48

time to time. Al-Lewa Al-Islamy newspaper also dedicated nearly

one fourth of a page on a weekly basis for the topic of the scientific
miracles, starting the first of March 2003. Both newspapers are issued
in Cairo.
As the absence of database in the field of the scientific miracle of the
Qurn and the Sunnah hinder the enumeration of all unspecialized
bodies that contributed in this field of mass media bodies, television
programs are also countless, among them are the English program of
(30 episodes) produced by the Islamic Company for sounds and
visuals in Cairo during the eighteenth of the twentieth century. The
writer of these lines participated with a number of episodes in a
program titled (with the universal signs). He prepared it and
introduced its ninety series; hosting more than twenty scholars. It was
broadcasted by the Saudi TV amide the nineteenth of the twentieth
century. Add to this, the series broadcasted by the Egyptian TV as
well as the TVs of the Arab and Islamic countries regarding this Field.
With regard to the program of videotapes, they are also many;
some of them belonging to Dr. Ahmed Shawqi Ibrahim, others belong
to Dr. Zaghloul Raghib Al-Najar and the third pertain to Dr. Tawfeeq
Olwan and many others of countless numbers.
Likewise, the electronic programs are many and the producing
companies are scattered without a connection between them. There
was no possible mean to count their works. One of these works was
Al-mouagizah Al-khalidah. It was prepared by the author of these
lines and produced by Mrouj Company in Cairo in a pressed C.D. in
amide the nineteenth of the twentieth century. It contained fifty

49

subjects regarding the scientific miracle of the Qurn and the Sunnah.
It was supposed that fifty other subjects be produced, but it seemed
that the company didnt carry out them.
The Fourth Section: Private Projects
The First Chapter: The Project of Geometrical Miracle in the
Glorious Qurn
Al-Majd House for geometrical researches and studies in Cairo
started a project of the geometrical miracle in the Glorious Qurn
within the first days of 1410 H (1990 AD). The First competition
regarding the researches and studies of the geometrical miracle in the
Glorious Qurn was made in that year. In fact, they were many
competitions in one great competition of different stages or it was a
competition regarding branches for achieving one great certain goal
since it included the following:
1)

The competition of the researches of the geometrical miracles in

the Glorious Qurn, with 18 prizes totalling 10,000 Egyptian Pounds.

2)

The competition of enumerating and mentioning the Qurnic

verses of geometrical signs, with 5 prizes adding up to 1000 Egyptian

Pounds.
3)

The number of the submitted researches to geometrical miracle

research competition reached (89) and (25) in the competition of

enumeration and listing. The prizes were declared and the competitors
were informed by the House in the meantime. The House Issued a
book under the title of (geometrical signs in Qurnic verses) in 1412
H (1992 AD) in order to be used as a guide for the researchers since it
contained projects of researches in this field.

50

With regard to the second competition, the House commenced it in

1412H (1992 AD) about the practical geometrical researches of the
forms of geometrical miracle in the Glorious Qurn. The House
released another competition in the same year about the scientific
researches that support the subjects of the researches and studies of
the geometrical miracle in the glorious Qurn. It also released a third
under the title of (the competition of geometrical signs in the Qurnic
verses).
In each competition, the House put the conditions and the rules to be
followed as well as the number of the prizes and their values.
However, the prizes of 1412H competition were cancelled due to
reasons indicated by the House in its issued paper; the most important
reason among them was the difference of various viewpoints of the
researchers and the arbitrator on one hand and from the other hand
between the arbitrators themselves.
During the years of 1414H 1418H (1994 1998 AD), the House,
represented by its owner Majd Matbouli Ghareeb, established the
elements of the approach of understanding the Qurn by the Qurn
under the title of (the approach of analyzing the Qurnic verses). In
1420H (1999), the House issued a book under the title of (the cave of
the young men whom their hearing was sealed up till today) in order
to adjust the elements of this approach, be confirmed of its soundness
and measure the extent of the validity and the efficiency of the results
of its application. The name of the project was changed into the center
of the geometrical studies in the Glorious Qurn.

51

In the beginning of its work in the project of geometrical

miracle in the Glorious Qurn, the House Issued printed materials in
which it explained the objectives of the project, the means of
achieving it, its financial resources, the rights of the House regarding
the project and the conditions of research acceptance. Thereafter, the
House issued a list of researches and studies in the book of
(geometrical signs in Qurnic verses) in order to be used as a guide
for the researchers in the next competitions, as we referred before, and
to achieve the following targets:
1-

Clarifying some of the mentioned geometrical signs in some

Qurnic verses as well as indicating the followed models for deriving

the geometrical signs from the text of the verse.
2-

Inviting the readers, engineers, and the researchers for the

participation in the collective thinking through drafting the

geometrical signs by the way of question and inquire to instigate the
intellectual energies as well as enticing the soul and the brain to
ponder over the Qurnic verse and reflect upon its meaning. The
geometrical thinking may result in adding and discovering new
geometrical concepts that clarify one method of geometrical miracle
methods in the Glorious Qurn.
3-

Adding more Qurnic verses with geometrical references as

well as what can be reached at of more geometrical signs in the verses

mentioned previously in the first edition of the book. This is to
develop and modernize its contents to be a source from which the
researchers pick out the points and concepts that they aspire to study
and deal with in their research.

52

The House has determined to work on the following

encyclopedias and to issue them: the encyclopedia of civil engineering
signs in the Glorious Qurn, the encyclopedia of architectural signs in
the Qurn, the encyclopedia of electrical engineering signs in the
Glorious Qurn, the encyclopedia of mechanical engineering signs in
the Glorious Qurn, the encyclopedia of chemical engineering signs
in the Glorious Qurn, the encyclopedia of naval engineering signs in
the Glorious Qurn, the encyclopedia of nuclear engineering signs in
the Glorious Qurn, the encyclopedia of administrative engineering
signs in the Glorious Qurn, the encyclopedia of universal
engineering signs in the Glorious Qurn, the encyclopedia of
militarily engineering signs in the Glorious Qurn, the encyclopedia
of planes and spaces engineering signs in the Glorious Qurn and the
encyclopedia of human resources and forces geometry signs in the
Glorious Qurn.
The Second Chapter: The International Project of the Divine
Verses
First of all, we can not say that the Glorious Qurn was sent
down to teach us the scientific experiments or instruct us about
astronomy, meteorology, physics, chemistry, etc.. Rather, it was sent
down with signs, instructions and indications that if we study carefully
and examine sincerely, we will provide new meanings of the glorious
words to non-Muslims, make clear to them the precedence of the
Qurn over any discovery or invention, expose to them the principles
of the scientific approach through the verses of the Qurn, and
provide them with a quick brief explanation for the occurrence of

53

natural phenomena as they were mentioned in the universal Qurnic

verses.
Non-muslims primarily believe in science. Therefore, we should
use it as well as the Glorious Quran in our Dawah call - for Islam
since that is the key of their comprehension and convictions. Our entry
to their hearts and minds is through science,.
This project did not come to light with the efforts of only one
scholar, rather by the participation of many prominent scholars over a
period of two years. They were chosen by the scientific supervisor of
the project who was the author of these lines. He was well acquainted
among the scholars with proficiency in the matters of the scientific
miracle or the matters and the aspects of the scientific signs mentioned
in the Glorious Qurn. We adopted the variety of specialization in our
choosing of these elite in order to cover nearly all the experimental
scientific branches. The author of these lines participated in drafting
the Qurnic course in some chapters, editing all the written material
and perfected the coordination between the participants during the
stages of preparation.
The language of the project:
It was naturally to publish the material in foreign languages
since the main target of this project were non-Muslims. We chose the
English language as the international first language for the publication
of the project, keeping in mind that the chargers of the project intend
to translate it into French, Spanish, German and other languages.

54

The size and the variation of the projects material:

Despite the fact that the project includes more than one
hundred and twenty subjects in the experimental and universal
sciences, we consider it as the core for a larger and greater project,
namely the large encyclopedia for the manifestation of the universal
verses in the Glorious Qurn. This encyclopedia should be wellplanned and the timework should be of a larger number among the
scholars of accurate specializations, talent, experience and sincerity.
The focus should be always on sincerity as well as the talent and the
experience of the consistent automatic connection between sciences
and the Qurnic verses.
With regard to the variation of the projects materials that were
actually prepared and handed over to the responsible persons who
printed it in one of the USA printing offices in 1991 AD, it can be
noted through listing the titles of their chapters and sections.

First Chapter: Physics: they include seven sections, namely

Physics, Astronomy, Universal Sciences, Meteorology, Geology,

Oceanography, and Ecology.

cover

Second Chapter: Agricultural and Biological Sciences: they

five

sections,

namely

Zoology,

Entomology,

Botany,

Agricultural and general Biology.

Third chapter: Medical Sciences: they cover 10 sections,

namely Physiology, Nutrition Science, Anatomy, Embryology,

Obstetrics and Gynecology Diseases, Public Health Science,
Synchronistic Biological Science, Medication and Preventitive
Medicine., psychology, and relations between males and females.

55

Fourth and last chapter: the scientific introduction for

understanding the message of the Qurn: it covers three sections,

namely knowledge in the Glorious Qurn, the natural phenomena and
the Islamic teachings, the status of women in the Quranic society.
The Third Section: the Project of an encyclopedia titled 'We
did not leave out anything in the Book'
Dar Al-Fikr Al-Arabi in Cairo and Ibad Al-rahman Center for
the clarification of Qurn sciences, which is subsequent to the
international Taibat city for sciences and knowledge in Saudi Arabia,
tackled the preparation of a project of great encyclopedia under the
verse, 'We did not leave out anything in the book'. The elite of
contemporary prominent Islamic intellectual scholars were chosen for
drafting the material of this encyclopedia regarding which its volumes
would be issued consecutively under the supervision of Professor
Mansour Muhammad Hasab Ul-Nabi. This is stated on the cover of
the first volume that was authored by Professor Mansour Muhammad
Hasab Ul-Nabi in its first edition in 1418 H (1997 AD) under the title
of (the universal knowledge between science and Qurn).
The scientific supervisor of the project or (the encyclopedia) wrote its
introduction on Ramadan 1417 H (January 1997 AD) in which he
explained the Qurn approach of the Islamic Dawah and clarified
that the

chapters of the Qurn are books. He summarized the

magnificence of the Qurn in:

1)

Its magnificence as a miracle

2)

Its magnificence as a protected book.

56

3)

Its magnificence as a book superseding the previous

books

4)

Its magnificence as a book clarifying everything.

The first volume of this project or (encyclopedia) included ten

sections, namely stars are the sun of the glob, sun in this worldly sky,
water and the mystery of life, moon the counter of years and shooting
stars are the flaming fire to Satan, the meeting of the people of earth
with people of the heaven, the notation of earth and its course, the
mountains that are standing firm and the sweet water, winds as
blessing and wrath, what ascends to the heaven, swallowing up of the
earth and the eruption of volcanoes.
Years after the death of Prof. Mansour Muhammad Hasab Ul-Nabi,
the second volume was issued under the title of, The Medical
Knowledge in the Light of the Qurn and the Sunnah, by Dr. Ahmed
Shawqi Ibrahim in its first edition in 1423 A.H. (2002 AD). It is
divided into four books with the following titles: the stages of the
creation and the sense of human, the psychological cure, the secrets of
sleeping and beauty science, the prohibitions and health of the human
as well as medical preventives, let the man consider his food. It is
worth mentioning that the second volume of this encyclopedia did not
include the participation of any body on its cover or contains or the
cooperation of Dar Al-fikr Al-arabi that tackled the matter of its
publication in the abovementioned date.
May Allah guide us to success!

57

Regulations of Research
In the Scientific Miraculousness of the Glorious Qurn
By Prof. Ahmed Fou'ad Pasha
First: Defining the scientific miraculousness
Linguistically, miraculousness is derived from `jz, and `jz means
weakness or inability. I`jaz is the verbal noun of A`jaza, which
means: outstripping and precedence.1
A miracle in the terminology of scholars is: an extraordinary
thing associated with a challenge and faced by no opposition.2
And the meaning of the Qurns miraculousness is: the inability
of people to bring a book like it; that is, the `jz here is attributed to the
people due to their inability to do such a thing.
Miraculousness was Named Scientific after Science
To Arabs, science originally meant the correct grasp of the
realities of things. This meaning is general, comprehensive and
unrestricted to any particular thing. However, classifying sciences into
religious and worldly, based on religious texts and on reasoning,
Shari'a

(Islamic

jurisprudence)

and

cosmic,

theoretical

and

experimental, human and natural, etc., depends on the traits

characterizing the topics of the science, its sources or the methods by
which it is gained, and according to how far they are compatible and
close to each other.

Refer to Lisan Al-`Arab for Ibn Mandhour, term `Ajaza, and Al-Mufradat for
Ar-Ragheb Al-Asfahany, page 322.
2
Read the meaning of this in Tafsir Al-Qurtuby 1 / 96 and Fath Al-Bary 6 / 581.

58

Science may be devoted to a certain subject, such as science of

Tafsir, science of language, science of history, science of astronomy,
science of biology and so forth. 3
What is meant by science to which the term the scientific
miraculousness in the Glorious Qurn is attributed is the cosmic,
experimental sciences that study the phenomena related to life and the
cosmos.
Based on this, the scientific miraculousness of the Glorious
Qurn and the pure Sunnah is that they had informed about a cosmic
fact proved true by experimental science, and that it has been
established that such facts could not have been realized through
human methods at the time of Prophet Muhammad (peace and
blessings be upon him). This shows that he conveyed what was
revealed to him from the Almighty Lord truthfully. 4
This miraculousness was called scientific for its connection to
experimental science that is intended for studying the steady
phenomena in the horizons and in our own selves, including the laws
that account for their occurrence and conduct. By this, the realities of
things will be completely manifest and the fact of facts will clearly
emerge, represented in the pure faith, with guidance and deep
awareness, in the Creator, the One; as is revealed in the following
Qurnic verse:
3

Ahmed Fouad Pasha, Raheeq Al-`Ilm Wal-Iman, Dar Al-Fikr Al-`Araby, Cairo,
1422 A.H. 2002 A.D., p 26.
4
`Abdul-Majeed Az-Zendany, Al-I`jaz Al-`Ilmy Taseelan Wa Manhajan, AlI`jaz Magazine, the Organization of the Scientific Miracles in the Qurn and the
Sunnah, the Muslim World League, Mecca, issue No. 1, Safar 1416 A.H. July
1995 A.D.

59

(We will soon show them Our signs in the horizons and in
themselves until it is evident to them that it is the Truth. And does
it not suffice as to your Lord that He is The Ever-Present Witness
over everything?) (Fussilat: 53)
The relationship between the verses of Almighty Allah in the
Qurn and the signs in the universe combines in an accurately
consistent manner the miraculousness of eloquent revelation and
precedence in the everlasting book of Islam and the miraculousness of
the divine power in the boundless book of the cosmos. Thus, each
miraculousness attests in resignation to the truth of the other. And
both offer a lesson for those endowed with wise intellects and
conscious hearts and hearings. As it was established by decisive
proofs that the Glorious Qurn cannot be other than divine, from
Allah, the One, as evidenced by the lack of discrepancy between its
verses, so also this cosmic system, miraculously planned and accurate,
cannot be but the product of the creation of Allah Who does
everything in the most perfect way possible.
We ought to realize here that miracles are of two types that
should be distinguished from each other. We should seek such
miracles that should be sought and refrain from those miracles that
avail a wise person nothing. 5
As for the first type, it is the miracle that heads toward the
mind. Such a miracle is around and can easily be found by the one
who pays attention to it. This type of miraculousness is represented in
5

`Abbas Mahmoud Al-`Aqqad, At-Tafkir Fareedah Islamiyyah [Thinking is an

Islamic Duty], (Al-Maktabah Al-`Asriyyah Publications, Beirut, Saida, undated
publishing.)

60

the regular steadiness of the unchanging phenomena pertaining to life

and the cosmos. Almighty Allah says:
(Then, you will never find any exchange of the enactment of
Allah, and you will never find any transference to the enactment
of Allah.) (Ftir: 43).
And the second type is the miracle that is supernatural and
amazing to the mind which is forced by its irresistible power into
submission. A miracle of this type is in no need of a greater power
than that whose wonders are witnessed every day and hour. It is more
appropriate for a true scholar to recognize the wonders in Allahs
unchanging, familiar laws in the cosmos which he observes in the
study of orbits, the properties of matter, and the conduct of the created
beings and phenomena. Being familiar with these should not be a
reason for lack of wonderment. Whoever behaves as such does
actually undervalue the miracle and takes it lightly, despite the fact
that it addresses the mind and stimulates its faculties. Also, such a
person is unable to see in this miracle the Divine hand that directs all
the affairs of life and the cosmos.
Many researchers do not have this clear distinction between the
two types of miracles, so they either restrict their thinking only to the
limit of scientific explanation of the cosmic phenomenon, or they
involve themselves in matters beyond the comprehension capacity of
the limited human mind; the supernatural phenomena that are not
subject to the natural immutable laws or the human experience are an
example of this.

61

This lack of clear distinction between the two types of miracles

has also led to mixing up between concepts:
The First concept: Scientific miraculousness that refers to the
precedence of the Glorious Qurn in telling about cosmic facts long
before they were discovered by experimental science.
The second concept: Scientific explanation of the Glorious
Qurn which aims at exploring new meanings for a Qurnic verse
or a Prophetic hadith in light of the theories of cosmic sciences which
are more likely to be correct. This, however, should be done without
exceeding the proper bounds in interpretation; that is to say that these
sciences ought to be utilized as helping tools in explaining the Qurn
and the Sunnah, as was the case with the sciences of language, Usoul,
and fiqh, in addition to other fields of Shar`i sciences.
Therefore, it was normal for a new field of research of the
sciences of the Qurn to emerge within the Islamic studies with
special focus on studying the cosmic signs within a framework of
compatibility between the scientific facts and what is informed or
referred to in the Qurn. The study may be aimed at revealing the
aspects of scientific miraculousness of the Glorious Qurn by
demonstrating the wisdom behind the Divine injunctions as to what is
lawful, from the good things, and what is unlawful, from the evil and
impure ones. Or, its aim may be to reveal the aspects of the Qurnic
guidance in the horizons of the self and the cosmos in general.

62

Second: Gradation in Comprehending the Scientific

Miraculousness of the Glorious Qurn
Almighty Allah in His limitless wisdom willed that people can
be guided through a variety of means, for He is All-Aware of His
servants. Sometimes, He addresses His servants by what touches their
hearts softly and gently, and some other times, He strikes their minds
with great might. A most significant method He uses to increase their
awareness and sharpen their capacity of understanding is urging them
to contemplate the signs of His creation. This has encouraged the
scholars who see in the scientific miraculousness of the Glorious
Qurn a new kind of Tafsir representing a source of support and
renewal on the way of calling others to Allah and leading them to His
religion.
The Glorious Qurn is the greatest miracle with which Almighty
Allah has supported His Messenger (peace and blessings be upon
him), a miracle that will last among people until the Day of Judgment,
as revealed in the Qurnic verse: (Say, Which thing is greatest in
testimony? Say, Allah is Ever- Witnessing between me and
you; and this Qurn has been revealed to me to warn you thereby
and whomever it reaches.) (al-Anm: 19). Thus, there have
emerged new fields of research in the sciences of the Qurn focused
on the aspects of Qurnic miraculousnessrhetorical, legislative,
educational, scientific, etc.
With regard to demonstrating the scientific miracle in terms of
its lastingness and renewal with every human breakthrough in the

63

various fields of science, including those related to the meanings of

the divine revelation, Almighty Allah says:
(But Allah bears witness to what He has sent down to you. He has
sent it down with His knowledge; and the Angels (also) bear
witness; and Allah suffices as Ever-Witnessing.) (An-Nis: 166)
In the Tafsir of this verse, He has sent it down with His
knowledge was interpreted as follows:
That it contains His knowledge with which He wants His
servants to be acquaintedclear signs, guidance and criterion
between truth and falsehood, what Allah likes and is pleased with, and
what He dislikes and disapproves of. Also, it has knowledge of the
Unseen, pertaining to the past and the future.6
As such, Almighty Allah has promised that He will show us His
signs, and so we will gain accurate knowledge about them. In a
Qurnic verse, He says:
(And say, Praise be to Allah! He will soon show you His signs
(and) then you will recognize them) (An-Naml: 93)
And He also says:
(We will soon show them Our signs in the horizons and in
themselves until it is evident to them that it is the Truth)
(Fussilat: 53)
Included in Allahs signs in the horizons and souls are all what
He created throughout the earth and the heaven, as informed in the
verse that reads:

Mukhtasar Tafsir Ibn Kathir, Vol. 1, Page 466.

64

(And of His signs is the creation of the heavens and the earth and
of whatever kinds of beast He has disseminated in them) (AshShura: 29)
The Glorious Qurn abounds with verses that speak about
Allahs signs in His creation and calls for contemplation of them as an
effective means to lead to sincere faith in Allah through feeling His
Oneness, power and the wonder of his creation. In this, the Glorious
Qurn employs various rhetorical methods to call for pondering the
signs of Allah, making mention of the heavens and the earth, the sun
and the moon and its phases, the east and the west, the constellations,
the stars and planets, the night and day, the dawn and the dusk,
darkness, and the illumination, the seas, the rivers and springs, the
impregnating winds, the clouds that are heavy, accumulated or
stretched, the lightning, the thunder and rain, the firm mountains, the
white and red streaks and the black crags, the submissive land and the
one that shakes and swells, the gardens, palm-trees, grapes, and the fig
and olive, the talh (banana or acacia), the lote-trees and gourds, the
ants, the bees, the gnat and spider, the birds outstretching their wings,
the camels, horses and cattle, the milk that issues from filth and blood,
the healing drink that comes out of bees bellies, the creation of man
from dust and contemptible water, and the phases of creation
development in the darkness of the womb, and his lips, tongue,
hearing, sight and heart, and bringing the living from the dead and the
dead from the living. These are but a few examples of the Qurnic
address to the people of understanding who reason and reflect.

65

If we ponder the Qurnic address calling for contemplation

upon Allahs signs, we will find that believers regard this call as an
obligation and duty they have to fulfill.7 However, it goes without
saying that the interpretation of this obligation to reflect upon Allahs
signs differs from one believer to another and from one reader of the
Qurn to another. That is because their reflection differs according to
the differences in their personal predisposition, their comprehension
and the amount of knowledge they possess. The heavens, for instance,
represent a wonderful, miraculous sign equally to the unlettered and to
the astronomer, even though the astronomer is more capable of
grasping the majesty of this miracle, and thus has deep fear and awe of
its creator; it is revealed in a verse that:
(Surely only the ones of His bondmen who are apprehensive of
Allah are the knowledgeable...) (Ftir: 28)
Hence, simple, natural thinking and deep contemplation are both
beneficial and required. This is one of the secrets of the Qurns
rhetoric. However, only those who are capable and qualified can truly
delve into scientific research, so, it becomes a collective duty, and
they should keep others informed of the outcome of their
contemplation (and research), for we are commanded to seek
knowledge and teach others, and it is prohibited to withhold
knowledge.
People differ in their understanding of the Qurn in varying
degrees according to their, conditions and capabilities. In this age,
7

`Abdul-Hafiz Helmy Muhammad, Al-`Uloum Al-Biologiyyah Fi Khedmet Tafsir

Al-Qurn, `Alam Al-Fikr magazine, Vol. 12, Issue No. 4, Kuwait, 1982.

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people are in more need than ever to take from the Qurn as much as
they can and to make use of its treasures and secrets in order to put
their worldly affairs right and win the bliss and happiness of the
Hereafter. In his book Introduction of Tafsir, Ar-Ragheb AlAsfahany said:
In fact, the Qurn is guidance for all creation; however, they
would not have equal knowledge of it. Rather, they would gain of it in
accordance with their different degrees and conditions. People of
eloquence and rhetoric better appreciate its eloquence, jurists are
knowledgeable about its rulings, scholastic theologians arrive at its
reasoning arguments, and archeologists know about its stories what is
unknown to others who are not specialized in this branch of
knowledge. It has been learned that the more man acquires
knowledge, the more he is knowledgeable about its mysteries.8
Certainly, those specialized in the different branches of
knowledge are not excluded from those mentioned by Al-Asfahany,
for indeed all scientific facts that help deepen our understanding of the
meanings of the Glorious Qurn and its teachings should be accepted
and utilized. The Qurn has many verses that, if considered
scientifically, will give its secrets and manifest its miracles. This is
because the Glorious Qurn employs a wise approach in showing
Allahs signs in the cosmos. The very guidance for which it was
revealed required that it not address people in a way that surpasses
their capability of understanding, lest it build a barrier between them
8

From: Ahmed Al-Sherbasy, Qisat al- Tafsir, Dar Al-Qalam, Cairo, 1962 A.D.
Refer to Dr. `Abdul-Hafiz Helmy Muhammad, a previous reference.

67

and the message therein, in which case they would have rejected it and
challenged what they could not comprehend.
Likewise, this Qurnic guidance also entailed that the Qurn
should not approve the false beliefs regarding the universe at the time
of its revelation, thereby preventing those living in the ages of
scientific and technical advance from accepting it. The One Who
revealed the Qurn already knew that those ages would come.
Avoiding these two obstacles to accepting the Qurnic guidance is
indeed a sign of the miraculous approach of the Qurn, and it is
powerful evidence that the Qurn is truly from Allah, the Creator of
both mankind and of the universe.
In order to truly grasp the wisdom behind the miracles involved
in the Qurn and the signs of the cosmos one must reach a level of
elevated understanding of both of them.

In other words, we should

go beyond the bounds of voices and words and penetrate the barrier of
time and place, as if we are listening to the Everlasting Speakermay
He be Glorified. Indeed, the level of transparency and sensitivity in
ones soul have a noticeable effect on the way one reads the Qurn or
listens to it being recited. A person with such a transparent and
sensitive soul would be able to see the lights of the Qurn clearly. It
is because of this that wise and pious scholars gave this advice: Recite
the Qurn as if it was being revealed to you.
And the utmost ihsan in reading the signs of the cosmos, the
visible book of Allah, means exceeding the boundary of mechanical
scientific research, with its elements, methods and tools, and
penetrating the world of scientific theories and laws and its literal

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wording. In this way, one can realize that each branch of the sciences
exploring the phenomena of life and the cosmos is in fact, a science
that is looking in its own way for the Creator of the universe and life
and is essentially based upon one of Allahs Excellent Names. The
sciences of medicine and pharmacology, for example, reach their
perfection by observing the merciful manifestations of the Name the
Healer in every pill of medicine. By the same token, the sciences of
physics, astronomy, chemistry, botany and zoology are searching for
the reality of all beings in reliance upon the relevant Names, such the
All-Knowing, the All-Wise, the All-Powerful, and the Determiner
Who brought this universe into existence in a most orderly, organized,
perfect and beautiful manner.
Accordingly, sciences are in actuality not the end alls in and of
themselves. They however, represent the vital necessity and need for
knowledge and thinking, they encompass guidance and faith and give
new sight to see in every cosmic display a sign expressing the Power
and Oneness of the Creator and manifesting His Glorious deeds and
Excellent Names.
Undoubtedly, exploring the scientific miraculousness of the
Glorious Qurn with proper guidance and awareness yields truly
fruitful results by rising and reaching the utmost ihsan in
comprehending Allahs signs scattered throughout the Glorious
Qurn, the vast universe, the mysteries of the human soul and all
other beings. Furthermore, the advances made in the modern sciences
and the successes they have achieved in discovering new facts about
the universe are some of the factors that encouraged the efforts to

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utilize science in order to reveal new meanings in the verses of the

Glorious Qurn. These efforts should be made keeping in mind what
is known about the meaning of a scientific fact and it limitations.
Third: The Regulations of Research (Approach)
to the Scientific Miracles of the Glorious Qurn
Given the bitter criticism directed at linking the Qurn to
science because of the exaggeration of some enthusiastic individuals
or the disregard, and given the dire need for this kind of Qurnic
study to facilitate the contemporary movement of Islamic Da`wah, it
has become necessary for research in the field of the Qurns
scientific miracles to adopt a definitive approach and involve certain
regulations and conditions for anyone wanting to make endeavors in
this respect. Also, anyslips and stumbles along the way of those
endeavors ought to be pointed out and warned of.
The general framework researchers have reached for guiding
study in the sphere of the scientific miracles of the Glorious Qurn
and the pure Sunnah may be summarized as follows:
1- Allahs knowledge is comprehensive and all-encompassing. It is
free from any fault or shortcoming. Human knowledge, on the other
hand, is limited, and is subject to mistakes but can grow. The texts of
revelation came down with concise and eloquent wording that
encompasses the correct meanings in all topics, which will
successively emerge generation after generation. Although they were
revealed at different points in time, if the texts of the Glorious Qurn
and the authentic Sunnah were combined together, it would be found
that each of them complements the other, and thus the truth would be

70

evident. This can only be the work of Allah, the One Who knows the
secrets in the heavens and the earth. Therefore, no discrepancy can be
found between the numerous revealed texts that describe the universe
and its secrets, and the discovered scientific facts, also great in
number. Should any apparent discrepancy occur, the reason surely lies
in an error in understanding the divine revelation or in the
experimental science.
2- The scientific fact whose meaning and limits are known by the
scholars does not become invalid with time. Rather, it increases in
clarity and detail with the efforts made successively by scholars. After
all, the scientific laws usually express limited scientific facts, and it is
not intelligent to treat these partial facts as proofs for deficiency and
shortcoming in science. In fact, the nature of scientific knowledge is
characterized by its steady growth in discovering laws that shed light
piecemeal on the facts of unchanging reality in the cosmos already
referred to by the verses of the Glorious Qurn.
3- There should be adherence to the meanings of the Arabic language:
a) The meanings of words just as they were at the time of
revelation as well as the fiqh of how to use them ought to be observed.
b) The grammatical rules and their connotations should be
observed.
c) The rhetorical rules and their connotations should be
observed, particularly the rule that the meaning of a word should not
be treated as figurative except with adequate evidence.

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d) One should not resort to ta`weel (explanation based on

personal reasoning) in demonstrating the scientific miracle that is the
Qurn and Sunnah.
4- The facts mentioned in the Qurn should not be questioned. Yet,
they ought to be the basis of ones research. Whatever agrees with
them is accepted, and whatever contradicts them is rejected. This is
because the Qurnic facts, not the experimental science, are used as
the reference. Scientific facts are judged by the Qurn for veracity,
not the contrary. If they are compatible, all is well and good, but if
they are in conflict with, the science is to be rejected, for indeed the
Qurn is a revelation from the One Who encompasses everything is
His Knowledge.
5- The scholars making endeavors in this field should possess
adequate knowledge of the sciences of the Qurn. Moreover, they
have to refer to ummahat al-kutub (the comprehensive, original books)
of tafsir, as a deliberate learner, not a hurried reader. If unable to do
so, then they must ask the (religious) scholars and those specialized in
their field of research. They must meet this basic requirement in order
not to get themselves involved in talking about Allahs Book without
knowledge.
6- Likewise, researchers who exert efforts in this field, the scientific
miracles in the Glorious Qurn and the pure Sunnah, should be
thoroughly acquainted with the scientific phenomenon under study
and the history of the relevant technical words.
These methodical regulations and conditions are essential in
guiding research in the scientific miraculousness of the Qurn and the

72

Sunnah. They have to be met by everyone wishing to engage in such

endeavors, as befitting the majesty and sacredness of the Qurn.
The Book of Almighty Allah is miraculousall of it. The
scholars can seek the signs of its miracles in every field. If we are
tackling its scientific miraculousness, it behooves us to be
meticulous about total accuracy. For instance, we should not make up
an occasion or event, cling to a certain word and twist its meaning, or
ignore or plead ignorance of the facts of history. Rather, we have to
follow the example of the previous imams who adopted accurate
scientific approaches when dealing with the Glorious Qurn in a
variety of aspectslanguage, rhetorical, legislative and so forth.
These research topics are highly significant in deepening the
certitude in the hearts of believers and warding off the doubt-stirring
allegations, presented in the garb of science, by disbelievers and
keeping them away from the Muslim land. They also serve the
purpose of rebutting the attempts to hide under the veil of science so
as to arouse suspicion about Islam and Muslims. In addition, they are
intended to invite non-Muslims, whatever their nationalities and
countries are, to Islam and convey to them the facts about this
religion. Also, Muslims are encouraged by the topics mentioned to
seek and meet the necessary requirements for scientific renaissance
and to have a deeper understanding of the address directed to us by the
Qurn and the Sunnah. Based on all the aforementioned, it has
become obvious that conducting such research is one of the most
important collective duties, especially because the people of this age from all racial backgrounds- who seek the truth tend to acquiesce to

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science, its methodology, clear signs and proofs more than any other
option.
Sources and References
1- The Glorious Qurn.
2- Mukhtasar Tafsir Ibn Kathir, synopsized and verified by:
Muhammad `Ali As-Sabouny, Dar Al-Qurn Al-Karim, Beirut.
3- At-Tafsir Al-Kabir, or Mafateeh Al-Ghayb, by Imam Fakhr Ad-Din
Ar-Razy, Dar Al-Kutub Al-`Ilmiyyah, Beirut, Lebanon, 1411 A.H.
1990 A.H.
4- Al-Muntakhab Fi Tafsir Al-Qurn Al-Karim, the Supreme Council
of Muslim Affairs, 18th edition, Cairo, 1416 A.H. 1995 A.D.
5- the Indexed Dictionary of the Qurnic Words, by Muhammad
Fouad `Abdul-Baqi, Jamal Publishing Foundation, Beirut, Lebanon.
6- Al-Mufradat for Ar-Ragheb Al-Asfahany, Dar Al-Ma`refah edition,
Beirut.
7- Tafsir Al-Qurtuby, Dar Ihyaa At-Turath Al-`Araby edition.
8- Fath Al-Bary, Dar Al-Ma`refah edition, Beirut.
9- Al-I`jaz Al-`Ilmy Taseelan Wa Manhajan, by `Abdul-Majeed AzZendany, the Organization of the Scientific Miracles in the Qurn
and the Sunnah, the Muslim World League, Mecca, issue No. 1, Safar
1416 A.H. July 1995 A.D.
10- Raheeq Al-`Ilm Wal-Iman, by Dr. Ahmed Fouad Pasha, Dar AlFikr Al-`Araby, Cairo, 1422 A.H. 2002 A.D.
11- Lisan Al-`Arab by Ibn Mandhour.

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12- Al-`Uloum Al-Biologiyyah Fi Khedmet Tafsir Al-Qurn AlKarim, by Dr. `Abdul-Hafiz Helmy Muhammad, `Alam Al-Fikr
magazine, Vol. 12, Issue No. 4, Kuwait, 1982 A.D.
13- Qisat al-Tafsir [the Story of Qurn exegesis], by Ahmed AlSherbasy, Dar Al-Qalam, Cairo, 1962 A.D.
14- At-Tafkir Fareedah Islamiyyah [Thinking is an Islamic Duty],
by `Abbas Mahmoud Al-`Aqqad, Al-Maktabah Al-`Asriyyah
Publications, Beirut, Saida.
15- Hedayat Al-Qurn Fi Al-Aafaaq Wa Fi Al-Anfus Wa I`jazahu Al`Ilmy, by Dr. Muhammad Ibrahim Sharif, Da`wah Daruriyyah Wa
Manhaj Wajib, 1406 A.H. 1986 A.D.
16- On Fiqh of Science and Civilization, by Dr. Ahmed Fouad Pasha,
series of Islamic Issues (20), the Supreme Council of Muslim Affairs,
Cairo, 1417 A.H. 1997 A.D.
17- Derasat Islamiyyah Fi Al-Fikr Al-`Ilmy, by Dr. Ahmed Fouad
Pasha, Dar Al-Hedayah, Cairo, 1418 A.H. 1997 A.D.
18- Al-Islam Fi `Asr Al-`Ilm, Ar-Resalah Wa Ar-Rasoul Wa Al-Qurn
Wa Al-I`jaz Al-`Ilmy, by Muhammad Ahmed Al-Ghamrawy, Dar AlInsan, Cairo, 1411 A.H. 1991 A.D.
19- Allah Yatajalla Fi `Asr Al-`Ilm Allah Appears in the Scientific
Era, by Christie Morrison, trans. by Ad-Demerdash `Abdul Majeed
Sarhan.
20- Al-Qurn Wa Al-Manhaj Al-`Ilmy Al-Mu`asir, by `Abdul-Halim
Al-Jendy, Dar Al-Ma`aref, Cairo, 1984 A.D.
21-, Al-Kawn Wa Al-I`jaz Al-`Ilmy Fi Al-Qurn Al-Karim, by Dr.
Mansour Hasab An-Naby Dar Al-Fikr Al-`Araby, 1991 A.D.

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22- Issues of Al-Muslim Al-Mu`asir magazine.

23- Issues of Al-I`jaz Al-`Ilmy and the works of the conferences on
the scientific miraculousness in the Qurn and the Sunnah, the
Muslim World League.
24- The Dictionary of the Glorious Qurn, Kuwait Foundation for
Scientific Advancement, Kuwait (series of dictionaries).
25- Dr. Karem Ghoneim, Al-Isharat Al-`ilmiyyah Fi Al-Qurn Al-Karim Bayn Ad-Derasah Wa
At-Tatbeeq - the Scientific References in the Glorious QurnBetween Study and Application,
Dar Al-Fikr Al-`Araby, Cairo, 1995 A.D.

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From the Cosmic Miraculousness of the Glorious Qurn

By Prof. Muhammad Ahmed Ash-Shahawy
Chairman of Astronomy and Meteorology Department
Faculty of Science, Cairo University
Introduction: From the perfect planning to the perfect
revelation
Between 10 and 20 billion years ago, our earth, along with its moon
and its sky, was non-existent. Until then, the galaxies had not formed.
The only thing existing was a ball of light with enormous density.
This ball contained all the matter and energy of the present universe.
As Allah willed, it exploded and its contents dispersed throughout the
surrounding space, and they continued to expand away from each
other. At that time, protons, neutrons and electrons were being
generated, and all were swimming in huge seas of radiation. This
maintained the system of extension and expansion in the space.
As the contents of the universe were expanding, nucleuses of
matter began to be formed. The parts and contents surrounding each
nucleus attracted one another and pushed toward the near nucleus. As
a result of pushing and in homogeneity, vertical, turbulent motions
emerged. These motions helped form some gaseous structures that
were rotating like a spindle at great speeds. In the meantime, their
material components decreased in heaviness, until they took on the
form of a disk. That was the beginning of galaxies.
During the formation of galaxies, small conglomerations
continued to form inside them, some of which would soon explode,
giving back their matter to the surrounding space; whereas some

77

others would transform into the shape of gaseous balls that continued
to shrink. Due to this continuous shrinking, the density of matters in
some structures increased to a degree large enough to make it possible
for the internal pressure along with the great heat to begin a sequence
of fusion in which binary hydrogen atoms collided into one another,
forming the atoms of helium. The difference in mass would be
released as radiative energy, thus becoming stars that emit heat and
light.
Formation of stars and production of metals
In this way the stars generated within enormous galaxies, many
of which are comprised of hundreds of billion stars. Each star is a
massive cosmic ball inside of which hydrogen transforms into helium.
In the meantime, a relatively heavy central core forms inside the star,
within which interactions of fusion occurs. This core is externally
surrounded by a layer of hydrogen.
After millions of years, the star would become inhomogeneous. When
nearly 10 % of its mass had transformed into helium, the star would
become unstable. Then, its outer layer would expand, and it would
become a gigantic star. At the same time, its central area would
shrink, resulting in a great rise in temperature. When temperature had
reached a hundred million degrees Kelvin, it would be possible for the
star to begin a nuclear interaction of a new type in which ternary
helium atoms fuse together to produce carbon.
The continuation of these reactions and the change in its order
of sequence created oxygen, neon and magnesium in the star, and then
iron originated. It behooves us here to acknowledge a great fact: The

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stars, which we consider as cosmic sources for light and heat and
other factors that emit warmth to the surrounding planets and bodies,
are in fact enormous factories created by Almighty Allah for the
purpose of transforming gases into a variety of elements that
contribute to the production of the different types of metals.
The end of the stars
The series of reactions in some stars could often lead their
matter to the state of electronic disintegration. At this point,
contracting and shrinking cease, and then the star would become a
relatively cold body after the expiration of its nuclear energy. Or, it
might turn white, if it still had some energy to radiate, in which case it
is called white dwarf. However, if all of its energy ran out, it would
become dark, and no one would be able to see or observe it. This is
the inevitable end for many stars.
On the other hand, the life of some large stars comes to an end
after its gases and material components have flowed to the
surrounding space, similar to how vapor flows into the air. This
continues until the matter of the star is exhausted. The end of the star
could be a tragic one. It might lose its mass by its outer parts flying in
various directions one after another. In each time, it discharges large
amounts of its matter which expand and fly away from it at speeds as
fast as thousands kilometers a second. Such stars are called nova or
supernova. The known nebula of Cancer is simply the remains of a
supernova.

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Thus generations of past stars leave their ruins and the remains
of their materials in the form of cosmic dust and gases, by means of
which succeeding generations of stars could emerge.
The Sun is the grandson of some stars
From the foregoing, it can be seen that the space lying between
the stars abounds with gases and dust stemming from the ruins of old
stars. This is a fact proved true by scientific research. Certainly, these
stellar remains contain the different elements, metals and materials
that had been previously produced. These remains are the basis for the
formation of nucleases for new stars.
It is worthy of mention that the new stars that originate from
stellar materials begin forming out of materials that contain an amount
of heavy elements exceeding what existed in the past generations.
Thus was the initial cloud from which our Sun and planets were
formed, containing an ample amount of gases and dust that have many
various metals and particles. In a way showing the perfect planning of
Allah the Almighty ancient ages ago, the solar system had been
provided with the needed essential componentsdifferent metals and
gases left over from the previous generations of stars.
Scientific research proved that the temperature of the Suns
center does not enable it to produce many of the heavy elements that
already exist in the composition of the Sun. Also, the sequence of the
fusion interactions in the Sun does not make it possible for it to
produce these elements. Nevertheless, it has been ascertained that iron
and other metals, such as gold and platinum, are part of the
composition of the Sun. The other known heavy metals, even

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uranium, have been found on the Earth which was formed out of the
same nebula from which the Sun was formed. With the formation of
the nucleus of the Earth, it could attract gases and dust along with the
different metals contained therein. Those metals came down on it
from the surrounding sky, which was how iron, which later became
the mainstay of any civilization to be established on the Earth, had
been caused to come down. Consider the Qurnic verse in which
Almighty Allah states:
(And We have sent down iron, wherein is strict violence, and
(various) advantages for mankind) (Al-Hadeed: 25)
It has been established by astronomical research that the Sun is a
star belonging to the third generation (a grandson), since the matter of
which it is composed had previously been in the composition of two
generations of stars before it. Indeed, this manifests the magnificent
planning of Allah the Almighty who has arranged everything for life
on the Earth. His favor upon us is indeed immense.
After our Sun was born and formed out of the materials of the disk
that were surrounded by the planets of the solar system, including our
planet Earth. The Divine Planning included the preparation of all
conditions suitable for human life on Earth. And this was not the case
for other planets and moons in the solar system. For human life to be
possible, the existence of a firm ground to settle on is necessary.
Likewise, there have to be temperature suitable for life and an
atmosphere with appropriate composition and pressure. These three
factors are not available on any planet in the solar system save the
planet Mars, Europa moon and Titan moon. But, there are difficulties

81

and hardships on each of them that should be overcome before life can
be possible there. As for the planet Venus, the spacecraft (Mariner 2)
revealed that the atmosphere of Venus is 200 km in altitude, and that
dense, white cloud of sulfur acid swim within it. Furthermore, the
spacecraft also found out that the atmosphere there contains the gases
of argon, nitrogen, carbon dioxide and water vapor; and that rains fall
there torrentially in a way similar to that of the tropical zones on earth.
Also according to this spacecraft, violent storms rage in the air of
Venus, which is still poisonous. As for Jupiter and Saturn, there are
even harsher conditions in such a way as to make life of any kind be
it of animals, plants or even microbes- impossible. On the other hand,
the planets lying on the outskirts of the cosmic space, which are
Uranus, Neptune and Pluto, are extremely cold. The upper atmosphere
of these planets consists of partial hydrogen, helium and methane.
Spacecrafts, including Voyager in 1986, revealed that the clouds of
ammonia existing in the air of the planet Uranus is wrapped in a dense
layer of fog, and that there could exist inside the planet a rocky central
region as big as our Earth; yet, above it there is an atmosphere whose
thickness exceeds 20 thousand km, which may cause such pressure
that no advanced being could survive. An example of this is the planet
Neptune; but it is characterized by a dark spot in its atmosphere,
which is dark hurricanes extending over 30 thousand km,
accompanied by blue clouds of condensed methane. Below them,
there are layers of clouds composed of hydrogen sulfide. Three
delicate circles consisting of stones and pebbles are orbiting Neptune.
As for the planet Pluto, it is small, and its diameter is no longer than

82

the third that of the Earths. Some scientists believe that it was first a
moon of Neptune, over time Plutos orbit became disorderly, and it
moved in an oval orbit that goes a very long way around the Sun;
hence, it became a planet. In 1988, it was affirmed that there is an
atmosphere for Pluto which, it was established, extends over
approximately 600 km and is rarefied, because the atmospheric
pressure is no more than a millionth of the atmospheric pressure here
(on Earth).
Considering the ruinous conditions that exist on the other
planets of the solar system, we are led to see the great, boundless
favors Almighty Allah has bestowed upon the planet Earth and the
perfect organization and planning He has placed in it in such a way as
suitable for life. Indeed, Almighty Allah truthfully says:
(and in case you number the favor (s) of Allah, you (cannot)
enumerate them) (Ibrheem: 34)
Planning in preparing the Earth for life
Almighty Allah has created the Earth after the Sun became in a stable
state. He has made it rotate at a suitable distance, not causing its
surface to burn due to nearness or to freeze because of remoteness.
The average distance between the Earth and the Sun amounts to
149.68 million km or so. This distance allows an appropriate amount
of solar energy to reach the Earth, without overheating it, particularly
as it was in its initial phases a flaming ball of gases and molten
materials. Then, with the lapse of long periods of time, it became
relatively cold. Consequently, the dense materials sank toward its
core, whereas the light materials floated to the surface. As it continued

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to cool and lose its heat at a percentage higher than what it received
from the Sun, its outer crust became rigid and enclosed layers of hot
liquids and fused materials. Scientists estimate that this had happened
4.5 billion years ago. It was ascertained that the oldest rocks inside the
crust of the Earth had formed 3.5 billion years ago. The emergence of
the rigid crust of the Earth was accompanied by cracks and volcanic
activities. As a result, fountains of fused materials and various gases
and vapors would burst forth toward the sky. Some would again fall
down on the Earth, whereas the others would hover in the sky of the
planet, thus forming the early stages of the atmosphere. The enormous
volcanic activities at the time helped increase the mass of the gaseous
atmosphere of the Earth, as amounts of the gases of carbon dioxide
and ammonia, along with water vapor and others, sprang toward the
sky. Thus the primitive atmosphere of the Earth was formed.
With the continuous cooling and the volcanic activities, the active
atmosphere continued to form. So, rains fell in torrents, inundating the
low and middle lying areas. Nearly two thirds of the planet was
covered, whereas the high parts remained above this new sea level. By
this emerged the continents with specific features and they were
separated from each other by seas and oceans. This occurred after the
passage of 300 million years since the beginning of the planet Earth.
Several hundred millions of years later, the early life emerged: initial
green plants in the oceans. As a consequence, large amounts of
oxygen gas were emitted into the atmosphere of the Earth. Then, with
the existence of oxygen, rains and the rays of the Sun, various trees
grew on the Earth and, in the course of several million years, verdant

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gardens bloomed on it. Ponder the Qurnic verse in which Almighty

Allah says:
(And the earth, We have laid it out (as) a bedding, so how
excellent are the Smoothers!) (Adh-Dhriyt: 48)
From what we have previously said, we conclude that it is the
All-Powerful Allah Who prepared the planet Earth for life and
planned in a most perfect way the conditions for man before he was
even brought into existence. It is an immutable law of Allah in His
cosmos that if He, Exalted be He, willed a thing, He puts the
necessary reasons for its occurrence in place. In fact, the planning and
preparation made by Almighty Allah in the creation of the Earth
exceeds imagination and goes beyond the limit of human perception
however advanced or developed it may be.
Everything has a perfect determination
Thanks to the precise determination of the mount of the Earths mass
(5.9737 x 10(21) tons), it maintained the suitable atmosphere. Also, the
position of the Earth and the level of its orbit contributed greatly to the
heat balance on its surface. The planet was capable of repelling all
radiation falling down on it from the Sun, after it had a delicately
formed balance that allowed the exchange of radiation between its
surface and air, amidst its water and below the surface of its land, and
afterwards it would be turned back again into the space as long-range
waves. In this way, the total amount of energy sent back by the planet
yearly equals the amount of energy that reached it throughout the year.
If this were not the case, the surface of the planet would gradually
cool and end up frozen, or else it would overheat until its atmosphere

85

would get away. An additional aspect of Allahs perfect planning and

protection is the creation of the ozone gas for maintaining life on the
Earth.
The ozone gas
Ozone is one of the rare gases created by Almighty Allah in the air of
the Earth. Actually it is one of the distinguishing features of the Earth,
as it does not exist in the air of any other planet in the solar system.
The ozone molecule is but a molecule of oxygen that integrated with
an atom of its kind. It exists everywhere in the air of the Earth, just
like any other atmospheric gases. Although the amount of the ozone
gas existing in a given column of air stretching from the surface of the
Earth to the end of the atmosphere had been combined and placed in
the ordinary pressure conditions and ordinary temperature, its
thickness is almost 3 millimeters only. This means that all ozone
existing in the Earths atmosphere can constitute a fine layer that
surrounds it, whose thickness is no more than 4 millimeters. This
quantity, though small, provides a great source of preservation and
protection for life on the surface of the Earth. It does so by absorbing
the dangerous part of the ultraviolet rays coming from the Sun.
Through the wisdom of Allah, there is an unchanging law
governing the formation and dissolution of this gas, in such a way as
to make the quantity of it existing in the atmosphere of the Earth not
so small that it cannot absorb the harmful part of the ultraviolet rays,
nor so large that it may block the beneficial part of the rays. Almighty
Allah has placed specific limits, order and precision for the existence
of ozone. Accordingly, the oxygen molecule integrates with an atom

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of its kind, and this happens with the existence of the Sunrays. Both of
them retains a part of these rays which is harmful-, and thus it is kept
away from the surface of the Earth which, in this way, is protected
against these destructive rays. As the Sun sets, some of the ozone gas
molecules return back to the surface of the earth
Since the formation of the ozone and the continuation of its existence
are related to the capacity of the ultraviolet rays, the molecules of this
gas are available and increasingly concentrated in an atmospheric
layer whose lower limit stretches over an altitude of about 15 to 45 km
above the sea level. Usually, it is most concentrated at the altitude of
45 km, and its molecules in the air decrease by going higher than this
level or by descending below it, down to the sea level where there is
very little ozone concentration. There is great wisdom and favor in
that, because if the ozone gas was concentrated in the air to a large
degree, inhaling it would be harmful.
As the process of the ozones formation in the Earths
atmosphere occurs through the rays of the Sun, the concentration of
this gas increases relatively in the regions where the Sun is bright and
decreases in the regions of the long polar night, where the dissolved
molecules are more than the ones that are formed. As such, the Polar
Regions suffer a shortage of the ozone gass concentration during the
two seasons of winter they endure. Once the spring comes, this
shortage starts to gradually vanish. This being the case, the human
tampering and the air pollutants diffused by man resulted in an
increase of the disintegration of the ozones molecules, and as a result,
the quantities that are formed cannot make up for the shortage thereof.

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The international community has hurried to rescue the ozone layer

given its vital importance, not only for the protection of human skin
and eyes from diseases or hair from falling out, or any other protection
it provides against any other possible harm, but also because scientists
are certain that the existence of the ozone maintains the very life on
Earth.
It is known that the processes of air heating, which accompany the
formation of the ozone and increase with the rise in its concentration,
contribute to the formation a warm air layer at levels whose altitudes
range from 20 to 30 km above the surface of the Earth. The gases of
the air have much less concentration within this layer than below it.
Indeed, there is a great favor in it forming at this altitude, because the
molecules of water vapors there are lighter than the surrounding air,
and therefore, they can go up. Some of these molecules turn into small
drops, thereby forming the clouds with all its various types. Some
others remain free, proceeding upwards until repelled by the ozone
layer, which in turn sends them back to the lower layers and does not
allow their infiltration into the higher layers of the atmosphere where
they could acquire a great energy of motion enabling them to get away
from the planet Earth. Thus, the ozone layer helps in maintaining the
water within the planet Earth. If it were not for it, the seas and oceans
would dry out iover the course of some thousand years, and life would
then be impossible on Earth.
Perfect balance
Things were arranged in such a way as to make the difference in
temperature degrees on the surface of the Earth a cause for the stirring

88

of winds and evaporation of water in accordance with a perfect order.

As a consequence, the clouds form and are drifted to whatever
direction or place willed by Allah, then they fall as rains from which
rivers flow and the land, which has been dead, is given life again. In
the Qurn, Almighty Allah says:
(And Allah is (The One) Who has sent the winds. So they stir up
clouds, then We drive them to a dead land; then therewith We
give life to the earth, after its death. Thus is the rising up.) (Ftir:9)
It is known that the total amount of fresh water from the seas and
oceans that evaporate yearly by means of winds and the solar energy
reaches (5.19 x 1410) tons. On the other hand, rains, winds and the
varying degrees of temperature helped form the surface of the planet.
They broke up the pointed rocks and turned them into dust, thus
bringing about the fertile land suitable for the growth of plants and
trees. Having been created by Allah, these plants and tress began
emitting oxygen that spread all over the atmosphere. This happened
nearly two and a half billion years after the Earth had been brought
into existence.
After the planets conditions stabilized, its surface was paved flat, its
rivers were formed and oxygen spread throughout its air, the
preparation processes continued for approximately a billion years,
until the atmosphere of the Earth developed and became as it is now.
By then, the Earth had became completely prepared for the emergence
of life one billion years before any human could ever live on it. The
sensible life began to emerge on the planet Earth 35 thousand years
ago.

89

These developments coincided with changes in the very crust of

the Earth. Mountains were forming in many places, something which
brought about rainfalls, since the air loaded with water vapor flows up
to the higher layers of the atmosphere upon interaction with the
mountains. This gives rise to the coldness of air, the condensation of
water vapor, the formation of clouds and the fall of rains. Moreover,
mountains have a noticeable impact on setting the balance of the Earth
right and making the velocity of its rotation steady. Consequently, the
lengths of days and years remained stable as befitting human life.
Almighty Allah says:
(Have We not made the earth as a cradling, (Or: level lands). And
the mountains as bulwarks?) (An-Naba: 6-7)
Continuous care
Another means for preparing the earth for human life was the bringing
to an end the life of dinosaurs and other animals, which dwelled on
Earth and which spread mischief. Causing the death of the dinosaurs
was intended by God to protect man's life when He (the Almighty)
willed his existence. Physical evidence indicates that a comet collided
with the Earth 65 million years ago, stirring up immense clouds at the
time that enveloped the Earth and darkened it for a long period of
time.
This led to a decrease in the temperature of the Earths
atmosphere and freezing of its surface. Hence, rains diminished as the
temperature needed for releasing vapor from the cold water surfaces
was not available. As rivers dried out, trees came to ruin and so did
forests and the other plants therein. As a consequence, dinosaurs did

90

not find enough food or water and over time ceased to exist. When
dust fell, it buried under it the trees and the remains of dinosaurs and
other wild animals. The air of the Earth became clear and the rays of
the Sun fell, increasing the warmth of the planet and evaporating some
of the seas and oceans water, which turned into clouds, and then rain
fell and fresh rivers flowed. As a result, plants and forests of every
kind grew again and filled the Earth.
All this had happened far before man came to the Earth. Up
untill now, Almighty Allah continues to take care of man, to make the
Earth suitable for life and provide him with sustenance and favors of
various kinds. Yet, will man recognize the value and amount of the
great and boundless favors Almighty Allah bestows upon him? If so,
let him prostrate to Him in thankfulness and remembrance.

91

The Linguistic Uniqueness of the Qurn

By Prof. Abd El- Azim Ibrahim
Prof. of Rhetoric and Criticism at Al Azhar University
The verb to be unique is the infinitive of the noun uniqueness
which has two main parts, namely the active participle part, referring
to the Glorious Qurn, and the passive participle describing humans
and jinn, Allah says:
"If the whole of mankind and jinn were to gather together to
produce the like of this Qurn, they could not produce the like
therefore, even if they backed each other with help and support."
(Al-Isr: 88)
The so-called linguistic inimitability has various synonyms
mentioned in a lot of old and new books written by different scholars.
To illustrate this, it is called rhetorical, literary, authorial or rhythmic
inimitability.
All these terms are correct because all of them point to the
uniqueness of the age of revelation. The Qurn itself is the very
evidence refuting all the pretexts claiming that the Qurn is not the
heavenly creation but rather the production of humans. It is evidently
proved that the Qurn is the word of God and not any one else.
Some scholars added the term "rational or reasonable
inimitability" to describe this unique nature. This term is very genuine.
In general, this inimitable nature of Qurn is adherent to reason.
Consequently, this Qurnic uniqueness is indeed, without any doubt,
miraculous.

92

However, this book focuses mainly on the linguistic level since

the Qurnic language is the very evidence of that inimitable nature
whether it is called rational, rhetorical or rhythmic.
The linguistic level of uniqueness means that in the Qurn there
are vocabulary and structures employed in certain ways exceeding the
human linguistic capacity.
There are numerous methods of studying this linguistic level.
However, we select one common way in the whole Qurn that was
not studied in the past by previous scholars except for a few attempts
first made by Al Gahez and then by Al Khataby.
This selected method means that each single word mentioned in
the holy book has a certain rational approach to which it is directly
related to those around it.
Synonyms rarely exists whether among the derivations of the
same word or among two or more words that are seemingly similar
but different in terms of their spelling such as

Through this conclusive uniqueness it is obvious that the Qurn

often differentiates between its usage of infinitives, verbs and nouns
derived from the same lexical unit.
To illustrate this Qurnic use of the infinitive of a certain
lexical unit differs totally from the meaning of the verb and noun of
the same linguistic unit. The same applies to the use of verbs and
nouns. This process is done in a logically in all the forms of the same
linguistic unit.

93

However, this is not surprising as the Qurn is the knowledge

of God Himself.

This knowledge is described as being limitless,

infinite, and all encompassing. These few pages have summed up the
approach which shall be used in this book to verify all the claims
mentioned above.
The linguistic unit of "to seal
The term to seal is employed in the Glorious Qurn
according to a certain linguistic approach that so as to be obvious in
the discourse in which it is used. Therefore, the first order of business
is to list the verses in which it is mentioned and then extract the
special approach connected to it:
"Allah hath set a seal on their hearts and their hearing, and on
their eyes is a Vail." (Al-Baqarah: 7)
"Think ye, if Allah took away your hearing and your sight, and
sealed up your hearts, who-god other than Allah- could restore
them to you?"(Al-Anm: 46).
"Then seest thou such a one as takes as his god his own vain
desire? Allah has, knowing, left him astray, and sealed his hearing
and his heart, and put a cover on his sight who, then, will guide
him after Allah?"(Al-Jthiyah: 23).
"that day shall we set a seal on their mouths. But their hands
will speak to us, and their feet bear witness, to all that they
did."(Y Seen: 65).
"what! Do they say? 'He has forged a falsehood against Allah?
But if Allah willed, He could seal up thy heart. And Allah blots

94

out vanity, and proves the truth by these words. For He knows
well the secrets of all hearts"(Ash-Shr: 24).
"Muhammad is not the father of any of your men, but (he is) the
Messenger of Allah, and the seal of the prophets: and Allah has
full knowledge of all things"(Al-Ahzb: 40).
"Their thirst will be slaked with pure wine sealed: the seal
thereof will be Musk: and for this let those aspire, who have
aspirations"(Al-Mutaffifeen: 25-26).
Those are the verses in which the linguistic unit of "to seal" has
been used and if the reader looks at them thoroughly, he or she will
find that:
First: this word has been used in two different methods:
i. In the present and past tenses: seal and sealed.
ii. In the noun form: the seal, a seal.
Second: if it has been used in the noun form to mean "seal".
If the Arabic word khatama comes in the verb form it has a bad
connotation which is blame and satire, however when it is ysed in the
noun for it has a good connotation which is praise and panegyric. This
is very obvious once we look at the contexts in which it has been
mentioned.
For example, it has been used in Al Baqara to criticize the
disbelievers: Allah says:
"Allah hath set a seal on their hearts and their hearing, and on their
eyes is a Veil" (Al Baqra 7).
Similarly in Al Jathiyya:

95

"Then seest thou such a one as takes as his god his own vain desire?
Allah has, knowing, left him astray, and sealed his hearing and his
heart"(Al Jathiyya 23).
Certainly it has been used for criticism in all the verses in which
the verb has been used in the present and past tenses.
As for the praise purpose, it is very clear in the books of
"Khatam Al Nabeen", "Raheq Al Makhtoom", and "Khetameh Mesk".
Third: the linguistic unit of "to seal" whether noun or verb is a
figure of speech because the linguistic meaning of this word is to tie
strictly or to put a seal upon the envelope and none of these meanings
are really meant in the verses, the word seal is used as a metaphor
which is originally a simile as Al Emam Gar Allah Al zamkhshary
said:
-

if you said: what is the meaning of sealing somebody's

heart, hearing and sight? I would answer: this act of sealing is not
really meant, yet it used as a figure of speech either as metaphor or
simile."(Al Kashaf)
After this long discussion the different uses of the term to seal
can be summed up as follows:
1.

Restricting its uses to verbal or nominal form only.

2.

The verb includes both present and past tenses and not the

imperative form.
3.

The nominal usage includes the active participle form

(seal), the passive participle form (to be sealed) and the infinitive form
(to seal).
4.

The verbal usage is limited to criticism.

96

5.

The nominal usage is limited to praise purpose.

6.

The linguistic unit of seal is figuratively used.

This is the followed approach for the word seal. It has been
extracted by pursuing ----and examining all the verses in which it has
been used. This approach is one of dozens of methods in which the
significance of language has been used in that unique way.
The linguistic units of jasad (inanimate being), jesm (animate
being) in the Qurn
Many people are confused about the difference
between jasad and jesm and use them both in the same way.
Meanwhile, the Qurn clearly differentiates between both words. The
meaning of jasad and jesm are mutually exclusive. Similarly, many
linguists are not able to point out the discrepancy between both words.
In order to differentiate between both words, it is essential to
examine some verses in which they have been used:
First: the examples of the lexical unit of "gasad":
1.

"And the people of Musa (Moses) made in his absence, out of

their ornaments, the image of a calf (for worship)".(Al- Araf 148)

2.

"Then he took out (of the fire) for them (a statue of) a calf

which seemed to low". (Ta-Ha 88)

3.

"And We did not create them (the Messengers, with) bodies that

ate not food, nor were they immortals.(Al-Anbiya 8)

4.

"And indeed, We did try Sulaiman (Solomon) and We placed on

his throne Jasad (a devil, so he lost his kingdom for a while). (Sad 34)
Those are four different examples in which this lexical unit has
been used in the Glorious Qurn. In those four different positions, it

97

has been used in the indefinite form and it is used in the accusative not
the nominative form.
Second: the examples of the lexical unit of "jesm":
1.

"Verily! Allah has chosen him above you and has increased him

abundantly in knowledge and body (stature).(Al Baqarah 247)

2.

"And when you look at them, their bodies please you; and

when they speak, you listen to their words. They are as blocks of
wood propped up.(Al-Munafiqun)
Those are two unique positions in which the word jesm (body)
has been mentioned.
If we looked at the usage of this word, we will find out that it
has been used in the definite form. For example, in Al Munafeqoon, it
has been defined for its attachment to the masculine plural pronoun
"they".
This is one of the differences between the use of the two words
by the Qurn. On the linguistic level, this is considered a very crucial
and remarkable discrepancy.
As for the main difference concerning the unique language of
the Qurn is that the word jasad is used to refer to any inanimate
object. Whereas, the word jesm is used to refer to any animate being.
The Qurnic approach regarding those two words could be
summed up as follows:
First: The use of the word "jasad" in the indefinite, accusative
and singular form. Whereas, the word "jesm" is used in the definite,
nominative, singular or plural form.

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Second: the word "jasad" is exclusively used to refer to any inanimate

object.
Third: the word "jesm" is used to refer to any animate being.
The word "jasad" refers to stability and immobility. Whereas,
the word "jesm" indicates flexibility and mobility. This is the typical
use of those two words and it is also another example of the linguistic
uniqueness of the Qurn.
The lexical units of "aulo and ashab" owners and possessors
There is a fair amount of confusion regarding the significance
of aulo and ashab even the linguists, writers, poets, and men of letter
who believe that the word "aulo" is synonymous to "ashab". For the
sake of brevity only the Qurnic use of both words will be discussed.
In the Qurn, for each word there is a special approach without
any confusion. In order to be brie f, we will extract the Qurnic
approach through this brief overview:
First: examples of "ashab"
1.

"So wait with patience for the Decision of your lord, and be not

like the Companion of the Fish." (Al-Qalam: 48)

2.

"His companion said to him during the talk with him." (Al-kahf:

37)
3.

"And (O people) your companion (Muhammad) is not a

madman.(At-Takweer: 22)
4.

"O two companions of the prison! Are many different lords

(gods) better of Allah, the One, and the Irresistible? (Ysuf: 39)
5.

"And the dwellers of the Fire will call to the dwellers of

Paradise.(Al-Arf: 50)

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6.

"Cursed were the people of the Ditch."(A l-Burj: 4)

Those are six different examples in which the word "ashab" has

been mentioned in the plural and singular forms. As for the other four
unmentioned positions, they did not exceed the Qurnic linguistic
usage. All of them have been added to other words. For example, the
word Fish has been attached to the singular masculine pronoun. If
you looked thoroughly at the noun of the genitive construction, you
will discover that it is a separate entity from the genitive construction
(ashab). For instance, Allah says "the dwellers of the Fire" in which
the word "ashab" is something and the word Fire is something else.
Similarly, the expressions of "two companions of the prison" and "the
Companion of the Fish", etc. the word "ashab" could be used in the
indefinite form and not a genitive such as:
"his companions calling him to guidance". (Al-Anm: 71)
Nevertheless, if the genitive is "ashab" and the noun of the
genitive construction is any other word, those two words are
externally separate. This is one of the differences between the
significance of both "aulo" and "ashab" in the Qurnic language.
Second: examples of "aulo"
1. "But none remember (will receive admonition) except men of
understanding. (Al-Baqarah: 269)
2. "and the angels and those having knowledge."(li Imrn: 18)
3. "the relatives and the orphans and Al-Masakin (the poor)."(AnNis: 8)
4. "But kindred by blood are nearer to one another (regarding
inheritance)." (Al-Anfl: 75)

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5. "And let those among you who are blessed with graces and wealth
swear not to give (any sort of help) to their kinsmen." (Al Nur 22)
6. "given to terrible warfare" (Al-Isr: 5).
7. "And for those who are pregnant (whether they are divorced or their
husbands are dead), their Iddah (prescribed period) is until they lay
down their burden". (At-Talq: 6)
If one considers these verses in which the word "aulo" has been
mentioned as a genitive, it will be found that it has been added to the
word "Al-Albab" meaning the rational minds. In the second position,
it has been attached to the word "knowledge" and in the third, to the
word "relatives" and in the fourth to the word" ", and in the fifth, to
the word " ", and similarly in the sixth verse.
To sum up the Qurnic approach regarding the linguistic units
of

"ashab"

and

"aulo"

which

are

used

by

many

people

interchangeably, which is not the case in the Qurn.

In the Qurnic approach, the word "aulo" is used only when
added to a noun. As for the word "ashab", is used as a genitive and is
also added to nouns. The difference between "aulo" and "ashab" is that
"ashab" is attached to pronouns and nouns such as the singular
masculine pronoun and it is also used separately. As for "aulo", it is
never added to a pronoun.

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Some of the Juristic Aspects of Uniqueness in the Qurn

By Prof. Muhammad R'afat Othman
Prof. of Comparative Jurisprudence at the Faculty of Sharia and
Law, Member of the Islamic Research Institute
Introduction:
God's Wisdom and Will necessitate the act of sending
messengers for humans to clarify His rules and judgments which
regulate humans' relations to each other and to God.
The consecutive process in which messengers have been sent
throughout ages started with Adam, the father of humanity, and ended
with Muhammad Ibn Abdullah (PBUH).
In spite of agreeing upon the call for worship of God and
monotheism, all messengers called also for having faith in angels,
holy books and prophets. Moreover, they called for believing in the
existence of reward and punishment at the Day of Judgment.
Furthermore, they called for adherence to a noble code of ethics and
avoiding base behaviors. Nevertheless, each messenger's revelation
was typically suitable for his own age and the relative issues of his
people which differed from age to age and from one place to another.
Being the last heavenly revelation, Islam has the distinguishing
feature of addressing all humanity and regulating their lives by means
of encompassing rules that are applicable for all people and groups no
matter the places or times. The rules now apply equally to all people.
They are, according to law, brothers and sisters. The Qurn states this
in Al-Hujurat "The believers are nothing else than brothers."

102

If the Islamic law was issued to regulate people's life in spite of

their different origins, customs and habits, this law should be unique.
The Qurn fulfills this requirement, being the main source of
legislation as it is inimitable, and its laws are made to govern peoples
lives through the ages.
As long as the Islamic law is valid for implementation and
regulation, it is exactly the typical uniqueness because any founded
and accepted discipline should be disputed every now and then. Those
parts of that discipline which are not valid have been changed. People
have the absolute power to alter all of their laws. Even the constitution
itself is subjected to change by people or any other legislative
authority acting on their behalf.
In spite of the fact that the subsidiary Islamic laws may
differ from one age to another, this change is curbed by means of
general rules which can not be violated. Some of the provisions could
parallel with the convention and tradition but this convention should
not change any of the fixed matters to which people are committed at
all times.
In spite of the fact that the subsidiary Islamic laws may differ
from one age to another, this change is curbed by means of general
rules which can not be violated. Some of the provisions could parallel
with the convention and tradition but this convention should not
change any of the fixed beliefs to which people are committed at all
times. This convention, which does not contradict any of the stipulated
principle laws or rules in the Sharia, is valid in the field of legislating
of laws and provisions, for example, those commercial customs,

103

political juridical and social systems which are well- known by the
rational people as they meet all their needs and care for their interests.
Legislation is intended to make people's conditions better, to
establish justice among them and to help them avoid any hardship. If
the legislation does not consider people's customs and what is known
for the rational people, this will ultimately lead to people falling into
hardships which contradicts one of the basic tenets upon which the
Islamic law was built which is easiness as it was stated in the Glorious
Qurn Allah says in Surat Al Hajj (78) " and has not laid upon you
in religion any hardship".
It is not an exaggeration to say that the study of the legislative
uniqueness in the Qurn requires intensive researches into many
volumes of work not just a small number of papers trying to sum up
very briefly the aspects of the legislative incompatibility. Such a
serious subject could not be examined in those little papers except if
there is found a brief hint to the sublimity and eminence of that
legislation.
Definition of the Qurn and its features:
Sheikh Muhammed Al Khudary, One of the modernist scholars
explained that the Glorious Qurn reaches to such a high and sublime
status by which it does not even need to be defined saying that "the
Book is the Qurn which is too great to be defined. It was sent to
Muhammad (PBUH) on the 17th of Ramadan by then he was forty
one years old. In the Heraa cave the first verses of Qurn were
revealed to him which are:

104

"Read! in the Name of your Lord Who has created (all that
exists). He has created man from a clot (a piece of thick
coagulated blood). Read! And your Lord is the Most generous.
Who has taught (the writing) by the pen. He has taught man that
which he knew not. (Al-Alaq: 1-5).
In spite of the fact that the Glorious Qurn is too sublime a
book to be defined scientists has made definitions for the Qurn. This
could be attributed to the effort to reveal the truth about it and to
explain its rules. Scholars of Islamic law were keen on to define the
Qurn because it illustrate, for example, the rulings of prayer, and
what is valid and what is not valid and use Qurnic verses as proof
for the conclusion of rulings and knowing what is halal and what is
haram.

Imam Ghazaly, one of the ancient scholars, defined the

Glorious Qurn as what is transmitted to us in the Al-Mushaf

(Glorious Qurn) in the form of the well-known seven readings
through tawatur. 10"
Imam Ghazaly explained that he has restricted the definition of
Qurn by the Qurn itself saying that the prophet's companions were
extremely cautious while delivering it to the extent that they avoided
sending letters in order not to mix the Qurn with any thing else. The
Qurn was delivered to us in a recurrent successive manner. We all
know that what is written in the Glorious Qurn is the Qurn and
any thing else is not Qurn as it is impossible, due to the necessity of
memorizing it, to ignore a part or mix it with any other external text.
9

Zaky Al Deen Shaban, Basics of the Islamic law, p. 31

Tawatur is what is transmitted in the same way by a large number of people
who are impossible to agree with each others to forge lie. (the translator's note)
10

105

(Selection from for Abi Hamed Muhamed Ibn Hamed Ibn Muhamed
Al Ghazaly.
One of the modernist scholars, Sheikh Abdel Wahab, said that "the
Qurn is the words of God delivered by Archangel Gabriel to prophet
Muhammad Ibn Abdullah in the Arabic language proving that the
prophet is the messenger of Allah and to be a constitution for people
guiding them and to waorship God through it. The Qurn is what is
written between its two covers starting at Al-Fatihah and ending with
An-Nas. It is delivered to us from one generation to another in a
recurrent manner whether written or spoken. God protects it against
any change or alteration. Allah Says, "Verily, We, it is We Who have
sent down the Dhikr (i.e. the Qurn) and surely, We will guard it
(from corruption)." (Surat Al-Hijr 9)
Features of Qurn:
From what is stated above it is clear that the Qurn has unique
features distinguishing it from any other heavenly book sent to the
previous prophets. It is also different from the sayings of Prophet
Muhammad (PBUH). If one of the following features is missing, we
must not call it Qurn and those features are:
i.

It is sent in the tongue of Arabs. Therefore, any

interpretation of it into any other language is not regarded as Qurn.

Hence, Prayer is not valid with it. Moreover, the deduction of Islamic
laws out of this interpretation is not permissible as the translator's
understanding of the Qurnic text is subject to mistakes.
Interpretation

into

another

language

is

itself

liable

to

misunderstanding. With the presence of those two possibilities, it is

106

not reasonable to depend upon the interpretation of the Qurn in the

process of inferring Islamic laws.
ii.

The words and expressions of the Qurn are the own

words of God. It was delivered by Archangel Gabriel from Allah to

Prophet Muhammad (PBUH) to be conveyed to humanity. The Qurn
is different from the prophetic traditions and from the Holy sayings of
God. In spite of the fact that the meanings of those sayings are the
revelation of God, those meanings were formulated in the prophet's
own expressions and words. If the Prophet was ordered to ascribe this
saying to God, it is called a Holy Saying for being attributed to God.
On the other hand, if the Prophet is not ordered to ascribe this Saying
to God, then it is called a prophetic tradition for being attributed to
the Prophet (PBUH).
iii.

The whole Qurn is conveyed to us by means of

recurrence. The meaning of this recurrence is the narration of a group

of highly honest people that can be traced back to the Prophet
(PBUH).
iv.

Reading the Qurn is a form of worship.

v.

The Qurn is Prophet Muhammad's miracle.

What is meant by the juristic uniqueness of the Qurn?

The word "uniqueness" means the occurrence of an
extraordinary challenging thing. Therefore, the meaning of the juristic
uniqueness of the Qurn is that the Qurn stipulates laws leading to
the highest levels of sublimity and perfection. After millions of years,
still those laws are pure and without any exaggeration, they are not
subject to any shortfall or deficiency.

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Numerous aspects of uniqueness in the Qurn

The Glorious Qurn is God's greatest miracle. God has
sent it through Archangel Gabriel to Prophet Muhammad (PBUH).
Prophet Muhammad, an ignorant man who could not read or write, but
was the first to believe in the credibility of God's message. The
miracles advocating the prophets were carefully selected from those
things which their people excelled in. For instance, Mousa's (Moses)
people excelled in magic, hence his miracle was much more powerful
than magic itself which was his hand and his staff. When the
magicians challenged him in front of the throng gathering to witness
the challenge between the brilliant wizards and Mousa, the one
claiming to be a prophet Mousa started by changing the color of his
hand, his hand was not white, yet when he removed it from his pocket,
it came up pure white,. Then, the magicians started to throw their
ropes and sticks. They began to move in a way as if they were snakes
and serpents. Finally Mousa threw his stick. All of a sudden it has
transformed into a snake that swallowed, the ropes and sticks of the
magicians. By this, Mousa's miracle overcomes his people's magic,
the art in which they were extremely brilliant.
As for Jesus, his people excelled at medicine, thus his miracle
was that he could treat the blind and the leprous. He also, with God
blessing, managed to breathe life to the clay as if it was a bird.
Moreover, he could bring the dead people to life once more with God
permission.
Concerning Prophet Muhammad's people, they were brilliant in
theology and they were famous for their eloquence. Therefore, it is no

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surprise to find the holy book sent to them by God characterized by

incomparable eloquence and rhetoric. God Himself challenged them.
He says: "And if you (Arab pagans, Jews, and Christians) are in doubt
concerning that which we have sent down (i.e. the Qurn) to Our
slave (Muhammad (PBUH)), then produce a Surah (chapter) of the
like thereof and call your witness (supporters and helpers) besides
Allah, if you are truthful. But if you do it not, and you can never do it,
then fear the Fire (Hell) whose fuel is man and stones, prepared for the
disbelievers. (Al-Baqarah: 23-24).
In spite of the fact that Arabs were very eager to underestimate
Prophet Muhammad and to charge him of being a poet and accuse him
of insanity and to deny all what is stated in the Qurn, they could not
produce a Surah or even a portion thereof.
The incomparable aspect of the Qurn is not limited to eloquence and
rhetoric, by which Arabs were challenged. Arabs were holding an
annual event for the most eloquent speeches and poetry in an
exhibition

that

is

called

Ekaz

exhibition.

This

aspect

of

incomparability surpasses eloquence and rhetoric. The Qurn

foretells some matters to occur in the future which came to pass
proving the truth about its authenticity. A good example of this is
when the Magi Persians conquered the Greek Orthodox. The Persians'
religion was so far away from any divine religion, whereas the
Romans were near to that of the Muslims in that they believe in a
divine religion. Though they corrupted their religion, their minds and
hearts were ready to accept the fact that God sends prophets. When the
Persians defeated the Romans, a cause for sadness for the Muslims,

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the Qurn stated that the Persians would be conquered within a few
years, Allah says: "Alif-Lam-mim. The Romans have been defeated.
In the nearest land (Syria, Iraq, Jordan, and Palestine), and they, after
their defeat, will be victorious. Within three to nine years. The
decision of the matter, before and after (these events) is only with
Allah, (before the defeat of the Romans by the Persians, and after the
defeat of the Persians by the Romans). And on that Day, the believers
(i.e. Muslims) will rejoice (at the victory given by Allah to the
Romans against the Persians). With the help of Allah. He helps whom
He wills, and He is All-Mighty, the Most Merciful " (Ar-Rum: 1-5).
The scientific aspect of uniqueness in the Glorious Qurn:
The same way the Qurn has been miraculous concerning its
prophecies, its scientific incomparability has been also proved. For
example, in astronomy, we find out that the Qurn states that the sun
is moving in a certain direction. Allah says: "And the sun runs on its
fixed course for a term (appointed). That is the decree of the AllMighty, The All-knowing" (Surat Ya-Sin 38). This verse explains that
the sun is running in spite of the fact that in the past astronomers were
convinced that the sun was fixed. They also believed that its
movement from east to west is just a superficial movement. At the end
they decided that the sun's movement in the space is an actual one.
This scientific discovery had been detected one thousand and two
hundred years after its mention in the Qurn (Al Egaz Al Elmy Fe Al
Islam Al Qurn Al Kareem for Mohamed kamel Abdul Samad PG
41,52 The Egyptian Lebanese Bookshop).

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Even though during the time of the revelation of the Qurn no one
knew the fact that the higher the layer of air a person is in, the more
that person is exposed to pressure changes. The Qurn confirms this
scientific fact long before anyone else discovered it. Allah says: "And
whomsoever Allah wills to guide, He opens his breast to Islam; and
whomsoever He wills to send astray, He makes his breast closed and
constricted, as if he is climbing up to the sky" (Surat Al-An-am 125).
God draws a comparison between the state of the person with his
breast closed and the state of a person trying to climb up the sky.
Allah mentions the similarity between both of them which is the
presence of constriction which is a scientific fact that was discovered
by scientists in our age after man has ascended to the higher air layers
in the form of climbing high mountains like the Himalayan peak 30,000 feet high, or ascending high in the sky.
The physiological changes that subdue the human body parts in
the high air layers were precisely recorded. Among these changes is
the effect of ascending on the respiratory and circulatory systems that
leads to a difficulty in respiration which, in turn, causes the worst
annoyance. This fact was not known for the whole world during the
era of revelation and many centuries after, till they became recognized
during the recent times.
Boll Bert was the first physician who undertook a comprehensive
study about the aeromedicine and the effect of decrease in the
barometric pressure on the physiological functions. He also wrote a
book on Barometric Pressure in 1887, a time before which this fact
was not definitely known. Moreover, Prophet Muhammad was not

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surrounded by high mountains in his birth and living place so that he

might recognize this scientific fact that was not discovered but
recently.
The Glorious Qurn also reports that the sun cannot catch up
the moon. The modern science, therefore, emphasizes that the sun
cannot catch up the moon nor do they meet up, since everyone is
swimming along in its own orbit, and they are as impossible to meet
up as the two paralleled lines that cannot interfere.
In Allah's saying, "nor does the night outstrip the day"11, the
Qurn denotes the sphere-like nature of the earth. This statement
indicates that night and day run together and that no one of them
overtakes the other. This indicates that the earth is spherical and that
day and night exist together on the earth. Had the earth been flat, not
spherical, one of them would exist while the other not, so it is either
day or night that occurs in the earth12.
There are other scientific aspects of the Qurn, but it is not our
aim here to detail these aspects, lest we would lose our topic, namely
jurisprudential miraculous nature of the Qurn.
No book has been served as the Book of Allah:
No book- Divine or otherwise has been served as the Book of
Allah. It is well known that the Qurn was revealed in Arabic. People
contemporary to the time of the Prophet (Allah's peace and blessings
be upon him) were speaking and understanding Arabic well. Being
Arabs, they used to understand the Qurn without the need to
11

Surat Yasin, (40).

Al- 'Ijaz al- Ilmi fi al-Qur'an al-Karim, Muhammad Kamil Abd al-Sanad, alDar al-Nasriyyah al-Libnaniyyah, p.41, 42.
12

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stipulate any knowledge to explain how to correctly pronounce words

[of the Qurn] according to Arabic language. After the Islamic state
had expanded and many peoples with different languages had
embraced Islam and mingled with the Arabs, it was normal that people
committed mistakes in pronouncing Arabic words. So the emergency
arose to stipulate knowledge to ensure correct Arabic pronunciation; it
was Nahw (Arabic grammar) that has greatly served the Qurn.
Serving the Qurn through Usul al-Fiqh (principles of
jurisprudence) :
Allah Glory be to Him has sent the Glorious Qurn down
to inform His servants of His rulings. Due to revelation, the Prophet
(may Allah's peace and blessings be upon him) was in no need to lay
down a methodology that organizes deducing shari'ah rulings. So the
time of the Prophet (may Allah's peace and blessings be upon him) has
ended with no need to lay down a knowledge explaining how to
deduce rulings from the Book of Allah. After the time of the prophet
(may Allah's peace and blessings be upon him), it was normal that
new cases and circumstances, which have not existed before, arose:
these issues required determining the rule of shari'ah regarding them.
So the jurists among the Companions used to deduce the ruling of the
issue in question from the Book of Allah if it was discussed;
otherwise, they would search for the ruling in the sayings of the
prophet (may Allah's peace and blessings be upon him), his deeds or
his tacit approvals. Thus, the Companions used to ask each other
about the ruling given by the prophet (may Allah's peace and blessings
be upon him) in such cases. Otherwise, they would exert their efforts

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depending on the rules laid down by the Islamic shari'ah and

depending on the cases which can be taken as an example to draw
analogy on with the new incidents, because these [original] cases
include justification for the ruling.
Maymoon Mahran said, When Abu Bakr As-Seddiq used to
adjudicate disputes between people, he would first look in the Book of
Allah. I f he found a solution there he would use it; If not, he would
resort to what he knows of the Prophets Sunnah; I he still couldnt
reach a solution, he would ask people about the Prophets judgment in
such cases if they were acquainted with. They may tell him that the
Prophet has ruled them in a certain manner and he would say: Praise
be due to Allah for blessing us with those who memorize what our
Prophet has said. If the answer was still not reached after all such
attempts, he would gather the elite to consult them. If they
unanimously agreed on an opinion, he would use it accordingly.
Umar also used to do so. If he couldnt find a solution in
Qurn nor in the Sunnah, he would try to find a judgment by Abu
Bakr regarding the issue in question. If Abu Kakr had had a ruling for
it, he would use it; If not, he would gather Muslims to adopt their
opinion if they unanimously agreed upon. The Companions May
Allah be pleased with them used to make ijtihad regarding the issues
for which there was no text in the Qurn nor in the Sunnah of the
Prophet may Allahs peace & blessings be upon him.
Because of their pure Arabic tongue, their rhetoric and
eloquence which provided them with a high capacity to understand the
Quaranic texts, in addition to their knowledge of the reasons behind

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the revelation of the Qurn and behind imparting Sunnah, their

companionship with the Prophet may Allahs peace & blessings be
upon him, grasping his speech, the essence and wisdom of shaiah,
and what help them identify shariah rulings, all these made them in no
need to lay down the rules needed to extracting the rulings from the
sources. These rules were clear and counted in their minds when
attempting to identify the rulings, but they were not a laid down
discipline nor did the Companion explicitly mention them.
Explaining that the Discipline of Usulul-Fiqh did not appear in
the era of the Companions, Ibn Khaldoon says: This discipline
referring to Usulul-Fiqh- is one of the new religious sciences. The
righteous ancestors were in no need for it because understanding the
meanings of the texts required no more than their linguistic talent. As
for the legal maxims needed for extracting the rulings from the
sources, they were mainly received from them.
The era of the Successors followed that of the Companions.
They also possessed high intellectual talents, great knowledge of
Arabic language and its styles, the essence of Shariah and its ultimate
goals that put them in a position similar to that of the Companions
with regard to extracting the rulings from their respective sources.
The successors were therefore in no need to lay dawn rules for
extracting the rulings fro the Qurn and the Sunnah, because the
Qurn is in Arabic, the Prophets language was Arabic, and they were
also Arabs who well understand their own language in addition to
their being close to the time of the Prophet May Allahs peace &
blessings be upon him. They also studied under the companions.

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The Era of Imam ash-Shaf'iey

Imam Ash-Shaf'iey was born in 150 A.H. It the same year in which
Imam Abu Hanifa died. The era of Imam Ash-Shaf'iey witnessed the
mixing of Arabic Language with non-Arabic Languages and the
existence of many Western styles and words in it. This led to
weakening the understanding of many in a way that made it difficult
for them to comprehend Shariah texts. This in turn led the
disagreement to arise between The School of Hadith in Madina and
the School of Opinion in Iraq. All these persuaded Imam Ash-Shaf'iey
to write down the principles of jurisprudence which acquaints the
mujtahid with the rules and standard that he has to abide by when
attempting to extract Shariah rulings from the Qurn, Sunnah and
other sources. He also took into consideration that each issue must be
supported by evidence. He included this in his famous book Ar-Resala
which he first wrote in Baghdad, and then updated in Egypt. This
book was narrated from Ash-Ash-Shaf'iey by his student Ar-Rabie AlMarady. The manuscript of Ar-Resala was stolen from the Egyptian
Book House, and it is difficult to get it back. Ar-Rabie Al-Marady
wrote a foreword to Ash-Ash-Shaf'iey's book Al-Umm.
Usul Al-Fiqh (the Principles of Islamic Jurisprudence) which AshAsh-Shaf'iey founded and laid down its principles was one of the
sciences that has served the Qurn and shown the way of
extracting Shriah rulings from it.
Since the science of Usul Al-Fiqh serves as the means of
extracting the rulings from their respective sources, and the Qurn
being on the top of them, it is, therefore, one of the sciences that

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served the Qurnic Legislation. The same Applies to Fiqh, one of the
sciences guided by the Qurn, which and highly served it. Muslim
jurists have played a crucial role in clarifying the legal rulings
extracted from the verses of the Qurn, and which are related to
different fields that cover the all branches of Islamic jurisprudence.
From the Holly Qurn, the Prophet's sayings, deeds and his tacit
approvals the jurists deduced general rules upon which the Islamic
jurisprudence is based. A group of scholars considered the major legal
maxims to be five: actions are to be judged primarily by the intentions
behind, harm is to be removed, certainty is not to be removed by
doubt, hardship begets facility, and custom is a proof.
Moreover, the sciences of Usul Al-Fiqh and Legal Maxims are
considered a guide to identify the Shariah rulings relating to all
issues that has been arising in people's life in the fields of family,
medicine, economy, investment, social relations and other issues
that requires the knowledge of their legal ruling.
The sciences of Hadith also served the Qurn:
Just as it was served by the Arabic grammar, the principles of
Islamic jurisprudence and the Islamic law, the Qurn was also served
by the sciences of Hadith. Sunnah; the Prophet's sayings, actions, and
tacit approvals; explains the unclear texts of the Qurn. Allah says:
"And We have revealed to you the Reminder that you may make clear
to men what has been revealed to them."
The Sunnah sometimes explains the general texts of the Qurn.
Examples of this are the Ahadith which state the timings of prayer and
the way of its performance, the Ahadith stating the kinds of money on

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which Zakat is obligatory, the amount of Zakat and the minimum

scale of property which when possessed Zakat becomes due; All the
Ahadith clarified what the Qurn sums up in Allah's saying:
"Establish the prayer and pay Zakat. . ."
The Sunnah also specifies the general text of the Qurn. For
example, the Prophet "may Allah's peace & blessings be upon him"
says, "A woman cannot be taken in marriage (by a man who is already
a husband to' her paternal or maternal aunt or to her niece, because if
you do so, you will cut off the ties of kinship." This Hadith specifies
the general meaning of Allah's saying in the Qurn, after stating the
women with whom marriage is prohibited: "And lawful for you are
(all women) besides those."
The Sunnah also places restrictions on the general texts of the
Qurn; for example, Allah Almighty says:" And (as for) the man who
steals and the woman who steals, cut off their hands." This Qurnic
text is general. It does not restrict the cut off to the right or left hand,
but the Sunnah then restricted it to the right. The Qurnic text does
not also place any restriction as to the place from which the hand
should be cut off; yet, the Sunnah states that the hand should be cut up
to the wrist.
Since the Sunnah serves the Qurn, any science that serves the
Hadith of the Prophet "may Allah's peace & blessings be upon him" in
turn serves the Qurn. Among these sciences serving the Qurn are
the sciences of the grades of narrators, the biography of the narrators,
Aljarh wal ta'deel, the defects of Hdith and Hadith terminology which
encompasses all these sciences.

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Some Aspects of the Miraculous Nature of Qurnic Legislation

It needs no confirmation that the inimitability of Qurnic
legislation is greater than being shown in few pages as those of mine.
These words which I was asked to write will rather be a brief
indication to some few aspects of the numerous examples for such
inimitability of this glorious book.
The inimitability of Qurnic legislation is first and foremost a
dogmatic fact; without believing in it, a person is not considered a
believer. Believing in Allah requires that we should firmly believe that
all legislation enacted to us by Allah in His Book or by way of His
Prophet are superior to any man-made legislation. Allah Almighty
says, "But no! by your Lord! they do not believe (in reality) until they
make you a judge of that which has become a matter of disagreement
among them, and then do not find any straightness in their hearts as to
what you have decided and submit with entire submission"
He Also Says, "And it behoves not a believing man and a
believing woman that they should have any choice in their matter
when Allah and His Messenger have decided a matter"
Beside being an integral part of the creed that every Muslim has
to abide by, the reality confirms and supports it. I will make a brief
indication to some aspects of this Miraculous Nature of Qurnic
Legislation, as I stated earlier.
Facts unchangeable due to change of time
What, first, draws our attention is that the Divine Law shows us
throughout the Glorious Qurn and the Prophets Sunnah that there

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are facts in all of mans activities and various relations. These facts,
despite the alternation of time and place, remains unchangeable since
Allah, glory be to him, knows that applying these rulings guarantees
mans benefit at any time and everywhere; therefore, He made them
unalterable.
It has not been throughout the precedent ages, since the era of
Islamic revelation, that these facts became defected; rather, the harm
stems from societies disregard of these facts. For example, the
legislative miraculous nature appears in the prohibition of drinking
wine. The ruling of prohibiting wine remains unchangeable due to the
change of time and place for its undeniable severe harms. In addition
to leading mans mind, that makes him distinct from animals, in a
state of unconsciousness, wine has been medically proven to every
now and then cause new harms that have never been known before.
Some recent medical researches prove wines effect on women as a
cause of breast cancer. A health study carried out by the Cancer
Research Centre in Britain revealed that drinking intoxicants causes
woman breast cancer.
The study which included 150,000 women worldwide concluded that
women who drink a glass of wine daily are six times susceptible to
breast cancer at an early age than those who do not drink wine at all.
The harms resulting from drinking wine are so many and very
dangerous for individual, family and the whole state. When the person
gets drunk, he may commit sexual crimes against his sisters and
daughters. Newspapers widely publish such crimes that result from
wine drinking.

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Drinking also leads to crimes like murder and damage of

properties. It is quite clear that road accidents are widely due to
driving under the effect of drunkenness. Medical studies have proven
that drinking wine leads to hypertension, hepatic and some cancer
diseases.
In the Field of Family
Family is the main unit in the society structure. There are
general rules that govern our behavior and family relations. Among
these rules is that family is only considered after a sound marriage
contract, hereby, spouses and children rights and mutual expectations
are guaranteed. Therefore, is not allowed to have sexual relations
behind the marriage contract that bonds the spouses in a relation
known in the Qurn as Firm and Strong Covenant when God, glory
be to him, forbade husbands to take back the dowry given to their
wives, 20. And if you intend to replace a wife by another and you
have given one of them a Qintar (of gold i.e. a great amount as Mahr)
take not the least of it back; would you take it wrongfully without
right and with (manifest) sin? * 21. And how could you take it (back)
while you have gone in unto each other, and they have taken from you
a firm and strong covenant. (The Women).
It is obvious that this kind of relation between man and woman,
which is based on a sound marriage contract covering its pillars and
conditions, is pure and graceful rather than other loose sexual relations
in non-Muslim communities. It is also clear that these unlawful
relations cause harmful diseases for men and women alike; among the
most dangerous ones is AIDS, the time plague.

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In addition, there are many dangers resulted from the existence

of foundlings born with social problems and exposed throughout their
lives to psychological and moral disorders. Moreover, it is only the
woman who bears the responsibility of her unlawful sexual
intercourse while the man, after satisfying his desire, bears no
financial, social, moral or family responsibilities and, rather, seeks
another woman to satisfy his lust. But the marriage legislation in the
Qurn and the Prophets Sunnah has protected the family through the
Marriage Contract and has rejected any unauthorized sexual relations.
Is not there a miraculous legislation in this issue, i.e. no other
legislation protects the individual, man or woman, from the dangers
that stem from contrasting the Qurnic legislation regarding families
establishment, members rights and mutual expectations?
The legislative wisdom in the field of family is also realized in
allowing polygamy for men alone. The Shariah permission for the
man, but not the woman, to marry more than one wife in case of
necessity refers to Gods wisdom, mercy, and support for His
creatures affairs. In that way, Allah, glory be to Him, rises above
imperfections and keeps His religion clear of any moral deviation as
Ibn Qayyimul Jawziyyah said: God also made it clear that if it is
allowed for the woman to have more than one husband, this would
lead to the destruction of the world and lineage confusion; therefore,
we could not recognize to whom the newborn baby belongs.
This, in turn, might lead the husbands to kill one another, the
tribulation to be widespread and the conflict to rise up. Ibnul-Qayyim,

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then, said How could a woman satisfy combating husbands? And

how could they agree with each other?
In the Field of Worship
Although worship is purely for Allah, glory be to Him, there is a
legislative miraculous nature for individual and group. For example,
Faith, which is the top of worship, leads to getting individual and
community benefit. If we look around communities where people
have incomplete faith in God, then we find that nothing prevents the
individual from committing any crime except his fear of being
recognized and punished according to his States code of law. If the
thief, in such case, has a good chance to steal, then he will not refrain
from stealing, and so whoever wants to commit a sinful act.
In Muslim communities, on the other hand, if the individual has
a complete faith in God, then it prevents him from committing crimes
and approaching all of what God has forbidden. No wonder that the
prophet, (PBUH), has been reported to have said Faith is the chain of
aggression, meaning that a complete faith in God prevents the person
from eradicating peoples lives. The messenger also said the
adulterer does not commit adultery in a state of complete faith, neither
did the thief when he steals nor did the wine drinker when he drinks.
The complete faith in God, then, prevents the individual from
approaching Gods prohibitions; therefore, he does not violate
peoples properties, reputation, and lives. This, in turn, leads to the
spread of security and harmony among people in their society.
The prayer also leads to this kind of security if it is observed in a
complete form that leads to Gods fearing. Allah, the Exalted, says

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45.Verily, the prayer prevents from Al Fahsha(i.e. great sins of

every kind, unlawful sexual intercourse) and Al Munkar (i.e. disbelief,
polytheism and every kind of evil wicked deed). (The Spider)
Fasting also leads to the same result. God, the Exalted, says 182.
O Believers, Fasting has been prescribed for you as it was prescribed
for those before you that you may become God fearing. (The Cow)
The purpose of Sawm (fasting) in shari'ah is to achieve Taqwa
(piety). Taqwa means to make a shield between oneself and the
punishment of Almighty Allah which is only possible by submitting
oneself to Allah's commands and prohibitions. This brings benefit to
the society, for the ones who fear Allah will not transgress against
others no matter what form the aggression is.
It is clear that zakah (obligatory charity) brings benefit to a class
of people, namely the poor, who are in need of financial aid. It
achieves social security between financially capable classes and those
in need for their help. Doing so, class hatred, existing in societies do
not acknowledge zakah, has no place in a society which believes that
zakah is one of the pillars of Islam and that it should be given to the
needy.
The area of business transactions:
In this area, we can also see the jurisprudential miraculous
nature. Here the shari'ah has adopted a fully wise and perfect system
as the case of all Islamic shari'ah rulings. Business transactions and
dealings with an unaltered aspect of interest in all ages are explained
in detail by the shari'ah, which states certain conditions to be met.
Sale, for example, is

permissible only on the condition of knowing

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the sold object, the price, the ability of the seller to deliver the object
.etc. Hiring is permissible only when utility is known, lawful and the
leaseholder can use it; in addition, the rent should be determined. As
for rahn (pawn), kafalah (guarantee), daman (warranty) and all other
kinds of transactions which remain beneficial to man in all ages, the
shari'ah explains the

details and conditions of their validity; in

addition, there are general maxims that impose justice, prohibit

injustice and prevent discord and disagreement among people.
As for transactions and business dealings which emerge in the
area of capital investment- other than customarily practiced
transactions among people in both civilized and uncivilized areas- the
shari'ah states general rules. In light of these rules, people can practice
new forms of transactions provided that these forms be in accordance
with the general rules. Among these rules are the prohibition of riba
(usury) as the Qurn proscribes, and the prohibition of all
transactions including Gharar (an element of uncertainty) as the
Prophet (Allah's peace and blessings be upon him) forbade gharar.
Gharar means something whose result is unknown or which entails
risk to any of the contracting parties, for example, when a person sells
his stolen car and neither he nor the buyer knows where it is; this
contract involves gharar as no thing guarantees the car to the buyer
which means he loses his money for no compensation.
Also, among these general rules is the prohibition of ghabn
(inequity) regarding the price- either the seller excessively increases
the price or the buyer excessively reduces it; the prohibition of tadlis
(cheating), etc. Every new form of contracts or transactions is

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permissible as long as general rules do not prohibit since the original

rules of useful things is permissibility, as Allah the Almighty says, "It
is He who created for you all of that which on the earth." (AlBaqarah:29)
And He Glory be to Him says, "And He has subjected to you whatever
is in the heavens and whatever is on the earth- all from Him." (AlJathiyah: 13)
In the area of punishment
Here we can also see the miraculous nature of the shari'ah.
Reality testifies that punishments enforced by the shari'ah reduce
crimes and achieve personal and public deterrence. No other law gives
the same result achieved by Almighty Allah's law- no matter what
lawmakers do.
Punishments enforced by the Islamic shri'ah are either qisas
(law of equality in punishment) or hudud (legal punishment). Crimes
that do not deserve application of qisas and do not come under the
umbrella of hudud, Islam leaves them to circumstances of every age
so that the society may determine whatever is suitable to deter people.
Thus, punishment comprises three kinds: qisas, hudud and the
third kind known according to jurists as ta'zir.
Qisas is the punishment enforced for intentional homicide as stated
in Allah's saying, "O you who have believe! Qisas (law of equality in
punishment) is prescribed for you in case of murder" (Al-Baqarah:
178). Qisas means to kill the murderer or to injure the injurer, that is,
what a criminal has done ought to be done to him/her. This brings
safety for people. Whosoever wants to transgress against people, once

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thinks that s/he is subject to the same action, s/he mostly will not
commit his crime; thus, s/he keeps others' life as s/he keeps his/her
own life. Allah says, "And there is (a saving of life) for you in qisas."
(Al-Baqarah: 179)
Punishments, other than qisas, enforced by the divine law are
called hudud, for example, the punishment for apostasy, theft,
fornication, qadhf- that is, to falsely accuse others of committing
unlawful sexual intercourse- drinking wine or brigandage.
Allah has determined those two kinds of punishment namely,
qisas and hudud because He knows that they bring benefit to mankind
in all ages. Other punishments do not bring the intent of shari'ah in
keeping people's lives, property and honor.
The miraculous nature of shari'ah became evident through
applying these punishments during the eras of the Prophet (Allah's
peace and blessings be upon him) and his rightly guided caliphs.
Crimes at that time were rare. Even in our modern time in Saudi
Arabia where the deterrent and restraint punishments of shari'ah are
applied, the cases of crimes are few.
As for the third kind of punishment under the Islamic shari'ah,
these are punishments not stated by the shari'ah, but are left to the
judge and society to determine the suitable punishment for crimes
which are not subject to qisas and hudud. The forms of this
punishment are numerous; they may take the form of
Paying fine, beating, imprisonment, deprivation of some public
rights, etc.

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What we have mentioned is just brief reference to some aspects of

meticulousness in the Qurn. I ask Allah for benefit of His Holy
Book and to make us servants of His shari'ah "Our Lord let not our
hearts deviate after You have guided us and grant us mercy from you.
Truly you are the bestower." (Al-Imran: 8)
and all praise is due to Allah.

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Some Aspects of the Psychological Miracles in the Glorious

Qurn
By Prof. Sayed Subhy
Prof. of Psychology
Ex-Dean, Faculty of Specific Education, Ein Shams University
Coordinator, Social Care Committee in Specialized National
Councils
Human character as analyzed in psychology is studied on a
holistic basis. This is to say the human individual acts and interacts in
a way that dynamizes his bodily functions in a sympathetic,
harmonious way in all of its activities. This process of action and
interaction defines the idiosyncratic traits of every human being
individually different from other humans.
The Glorious Qurn in turn advanced an analysis of the normal
and abnormal human characteristics. It also underlined some of the
particular factors that decide the contours normality or abnormality of
humans. In order to comprehend human character as presented in the
Glorious Qurn's description and be able to identify the Qurnic
paradigm of the positive and negative aspects of humans, we need first
to explain an essential issue that illuminates the Qurnic approach to
understanding human character. Here we shall see that the Glorious
Qurn in its description of the contours that defines man's character
has established and adopted a unique approach that can be relevant to
all times and places, thanks to a set of principles and criteria that are
discussed below.

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I- The holistic approach to understanding human character:

The Glorious Qurn looks at a man with a holistic approach; it
does not ignore any aspect of his personality. It considers man as a
human being with a body, mind, soul and spirit. It also gives great
heed to the daily activities in his life, his imaginations, values, moral
principles and relations with other human beings as well as with the
surrounding environment.
It should also be noted that the Glorious Qurn not only
adopted a holistic approach in its treatment of man's character, but
also it reproves the advocates of delusive theories and approaches on
man's analysis that treat man as a body without a reason, a soul
without a body or even as a reason without a spirit. Such people
mistakenly believe that this deficient approach to understanding man
helps their conclusions to be scientifically more accurate or it will
assist them in being able to systematically and effectively adjust and
control man's behavior in life.
The response to such hypotheses is that by no means can man's
material life be divisible from his intellectual, familial, sentimental
and moral life. The reality of man's entity is crystallized through the
interaction between those factors. The human entity is elastic,
dynamic and ever-evolving. However, this constant dynamism and
evolution do not devoid him from the sense of coherence, sympathy
and harmony.
As such, we must reject all such hypotheses, dogmas or system
that claim that man has no soul, values or religion, and that physical
existence and material premises are the absolute reality, which are

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promoted under the slogans of "the reality of the world is confined to

its materialism"; "the world is geared toward dialectic materialism";
"material production and economic systems are the basis of human
life"; "man is none but a group of instincts and desires that need to be
satisfied". Such deficient misunderstandings deal with man from a
narrow-minded perspective that deprive him of his holism, and lead
him to degeneration and destruction.
II Man's capacities make him an effective and purposeful force:
The holism of man's character as mentioned in the Glorious
Qurn combines all man's capacities and conflates them so that he
becomes a harmonious, effective power. Man, as Allah the All-Mighty
has created and decreed him, is in fact an energetic free being that is in
control of material powers and always seeks to employ them in the
process of the human population and welfare of the earth.
The Glorious Qurn exhorts man to utilize all his energies in
the best way possible so that he becomes a useful productive force.
Allah says,
And he has subjected to you, as from him, all that is in the
heavens and on earth: behold, in that are signs indeed for those
who reflect.
(Al-Jathiya: 13)
A thorough understanding of the verse would reveal that Allah
has blessed man with a number of faculties which he benefits from
and uses for his own elevation and the welfare of the society in
general. The guiding principle for man in this is the commanding of
right and forbidding of evil. Allah says,

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Ye are the best of peoples, evolved for mankind. Enjoining

what is right, forbidding what is wrong, and believing in Allah.
(li Imrn: 110)
III Abandoning man's indifference and submissiveness:
The Glorious Qurn in many places warns man against
indifference which makes him susceptible to his own passions and
weak in to his personal instincts and physical desires. Allah Almighty
underlined man's weakness and submissiveness to these temptations in
His saying,
Fair in the eyes of men is the love of things they covet:
women and sons; heaped-up hoards of gold and silver; horses
branded (for blood and excellence); and (wealth of) cattle and
well-tilled land. Such are the possessions of this world's life; but
with Allah is the best of the goals (to return to).
(li Imrn: 14)
IV Man lives according to his capacities and always aspires for
the best:
The Glorious Qurn depicts the normal human character in
such as way as to perceive the limitation of his capacities and
acknowledge his needs and the appropriate way to satisfying them.
Allah says,
On no soul doth Allah place a burden greater than it can bear.
(Al-Baqarah: 286)
Allah the All-Mighty does not overburden a human soul beyond
its capacity. On the contrary, He shows much care and kindness to
Man as He is the Creator and Sovereign of the world. He says,

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Allah doth wish to lighten your (burdens): For man was

created Weak (in resolution).
(An-Nis: 28)
Hence, Allah adjusts human responsibilities in as much as they
are relevant to man's capacities, and he takes away all that overbear
him. Allah says,
And strive in His cause as ye ought to strive, (with sincerity
and under discipline). He has chosen you, and has imposed no
difficulties on you in religion; it is the religion of your father
Abraham.
(Al-Hajj: 78)
This divine wisdom places man's obligations reasonably within
his human capacities and does not leave him a prey to his illusions
that expose him to adversities in life due to his undertaking of tasks
beyond his capability.
Man in his inherent nature has a tendency to raise himself above
material temptation and to overcome the undisciplined passions inside
him and gain the privileges of uprightness. Such is the Qurnic
approach in its exposition of man's character, which represents only
one aspect of this character.
Contrary to this is the approach of modern psychologists who
claim that they are following the experimental approach in their
research. However, this approach thwarts them from treating the
spiritual aspect in man's character. They argue that this aspect is not
apt to empirical systematic objective study, as it is not measurable or
assessable or can not be subjected to experimental methods

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adjustments. However, this claim stands scientifically defective; it

even expresses deficiency in intellectual thinking that mistakenly
caused its promoters to deal with man and anthropological studies in a
distorted, divisive way. This approach obstructed them from finding
the correct methods for guiding man and solving his problems and
finding the actual reasons that lead him to dysfunction.
In his study on religion and psycho-analysis, Eric Fraum, who is
one of the psychologists who conducted research on human psychoanalysis, has realized the critical failure of modern psychology in
arriving at a holistic, sound understanding of man. He also indicated
that modern psychologists have obtained a deformed image of man
when they disregarded the spiritual side in man's character. Fraum
also showed that psychologists gave attention to the material side of
man alone, operating on the assumption that the spiritual side has
faded away. In the modern times, he says psychology, to a large
extent, is treated like natural sciences and laboratorial research which
is subject to quantitative measurements and statistics. Its language has
become the language of numbers, tables, variables, and factors of
empirical control. As such, modern psychology has lost its aims and
objectives in the darkness of alleged scientific and empirical
approaches. This loss had a direct effect on losing its relevance to
man's life, since the intent to understanding the human soul and values
in the course of understanding human character was lost.
Instead, man focused on studying the mechanisms and forms of
reaction and instinctive experiences and the denominators between
different phenomena in isolation of some embedded humanistic

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characterizers such as religion, moralistic values, and the emotional

and sentimental aspects as manifested in the senses such as love and
affection. According to this perspective, man is distinct from other
creatures. It is true that man has some common features to those of
some animals, particularly with regard to physical needs and instincts,
such as self-preservation, certain action and interaction, and a
tendency to comprehension and consciousness. However, man's life is
distinct from the animal's realm by his spiritualistic characteristics that
inspire him to search for the creator and the way to worship Him. He
also aspires to learn the noblest codes of human behavior that elevate
man to the status of psychological and humanistic perfection.
The Glorious Qurn's approach to human character takes in the
intellectual, reactionary, social, physical and hygienic aspects of man.
This study shows that human character is comprised of various
integrated dimensions that are devoid of the incentives of corruption,
which are conventionally known as "aspects of disorder". The
'psychological disordered human character' is described in the
Glorious Qurn as follows:
a-

The psychopathic character that reveals what is contrary to

what is concealed in the ego.:

Allah says,
When the Hypocrites come to you, they say, "We bear
witness that you art indeed the messenger of Allah". Allah knows
that you are indeed his messenger. And Allah bears witness that
the hypocrites are indeed liars. They have made their oaths a
screen (for their misdeeds): thus they obstruct (men) from the

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path of Allah: truly evil are their deeds. That is because they
believed, then they rejected faith: so a seal was set on their hearts:
therefore they understand not. When you look at them, their
bodies please you; and when they speak, you listen to their words.
They are as (worthless as hollow) pieces of timber propped up,
(unable to stand on their own). They think that every cry is
against them. They are the enemies; so beware of them. The curse
of Allah be on them! How are they deluded (away from the truth)!
(Al-Munfiqn: 1-4)
In these verses, the Glorious Qurn unfolds the hypocritical
behavior of the psychopathic character. The conscience of the
hypocrite lacks faithfulness and transparency as Allah says, "They
have made their oaths a screen". This means they proclaim their
adherence to religion when their loyalty is challenged confirming that
they are loyal to the faith and are following the path of righteousness
so that they evade being discovered and at the same time they
continue their conspiracies and treachery. Such are the most
disordered people, for nothing worse can be compared to lying,
deception and perversion.
The Glorious Qurn depicts a unique image of those disordered
people as being degraded and pathetic. It describes them as feeble,
identity-less, whose physical appearance looks astonishing, yet their
mental faculties are blunt. It suffices as a proof for their sluggishness
that such people, when they talk, are devoid of any comprehensibility
or clarity of expression. The Glorious Qurn adds to this description
another important feature of those people, that they are in constant

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state of fear and frightfulness "They think that every cry is against
them", as they are lacking psychological balance and self-confidence.
They are not unaware that they are hypocrites, despite all the
pretensions they make so that their ingratiation, delusions, and conceit
can be concealed. Therefore, they are always in a state of unease and
turbulence lest their disloyalty is discovered.
b-

The disordered submissive and indifferent character that is

anxious about poverty:

The Glorious Qurn tells us about another feature of the
psychologically disturbed human character in that it has a deep
concern that some one dominates its sustenance and its life. The
weakness of their faith, their feeling of helplessness and their resort to
slothfulness makes Allah cast fear into their hearts. They are oblivious
that sustenance, life and death, good and evil are all in Allah's hand
alone. The Glorious Qurn informs people that fear of want is one of
the evil insinuations of Satan. Satan's plan is to weaken people's souls
and hearts and drive them away from putting their trust in Allah and
being optimistic in life. Allah says,
Allah does enlarge, or grant by (strict) measure, the
sustenance (which He gives) to whomso He pleases. They rejoice
in the life of this world. But the life of this world is but little
comfort in the hereafter.
(Al-Ra'd: 26)
He also says,

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O men! Remember the Grace of Allah to you! Is there a

Creator, other than Allah, to give you sustenance from heaven or
earth? There is No god but He: how then are ye perverted?
(Ftir: 3)
And He says,
Kill not your children on a plea of want;-we provide
sustenance for you and for them.
(Al-Anm: 151)
With simple reflection on the above Qurnic verses we can see
that Allah commands us to shun the attitude of the coward who
persistently fears want and shows great submissiveness and negativity.
Men should not make themselves the slaves of others for the sake of
sustenance. For all sustenance is in the Hand of Allah who alone has
the power to give and withhold. However, this does not negate the fact
that men should work hard in order to earn their livelihood, fearing
Allah and making their work as perfect as possible, courageously
defending what is right and rejecting humiliation and degradation,
which may under pressure of power or intimidation force men to make
compromises with regard to their due payment, their freedom to
practice their religion, their dignity and pride for the sake of keeping
their sustenance. Likewise, anxiety of losing one's job or prestige in
the society may tempt one to put himself under the enslavement of
other humans, in exclusion of the Omnipotence of Allah, in order to
protect his life and his material riches. Allah says,
Say: "O Allah! Lord of power, You give power to whom You
please, and You strip off power from whom You please: You

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endue with honour whom You please, and You bring low whom
You please: in Your Hand is all Good. Verily, over all things You
have power.
(li Imrn: 26)
He also says,
If Allah helps you, none can overcome you: if He forsakes
you, who is there, after that, that can help you? In Allah, then, let
believers put their trust.
(li Imrn: 160)
And,
If any do seek for glory and power,- to Allah belong all glory
and power.
(Ftir: 10)
Fear of others is a morbid psychological derangement that
destabilizes human character and brings man to a condition of
fretfulness and psychological disorder, with worry about one's future,
sustenance and prestige. It also fills him with an insatiable desire to
accrue material gains, which makes man's mind solely obsessed with
hoarding wealth, yet ignoring more noble values, principles, and
causes a feverish thirst for social position. The weak person who gives
himself up to these ephemeral caprices has certainly given his soul to
anxiety and stress and the loss of his personal freedom, independence
and purity of his spirit.
c-

The character that claims power and shows ostentation:

Allah the All-Mighty created man and commanded him to work

hard benefiting from the capabilities and skills that Allah conferred

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upon him so that he can reach his full potential. However, some
people with psychological disorders misuse these capabilities in acts
of aggression and boastfulness. The Glorious Qurn condemns such
an attitude and warns those who would of its shameful consequences.
Allah says,
Verily We have created man into toil and struggle. Does he
think that none hath power over him? "He may say (boastfully):
wealth have I squandered in abundance!" Does he think that none
beholds him? Have We not made for him a pair of eyes?- And a
tongue and a pair of lips? And shown him the two highways?
(Al-Balad: 4-10)
Man is created and commanded to work, to earn his livelihood.
However, the one who strives for the sake of a sound belief or code of
values and the one who works to spread vice and evil on earth are not
alike. The one who loses his life for the sake of satisfying his evil
passions is not on equal footage with the one who sacrifices his life in
the way of a virtuous cause .
Man in the vast ocean of life may ostentatiously be tempted to
claim absolute power and authority over his actions, thinking that he is
not accountable for his deeds in the hereafter. Accordingly, his
oppression and aggression are exacerbated and he plunder and
oppresses in order to amass wealth from any source, legal or illegal,
feeling no deterrents from his own conscience or from any other
source. In the middle of the deceitful blindness he becomes oblivious
to the fact that the encompassing Divine Eye watches over men at all
times and in all aspects of life. The above Qurnic verses, which

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presented some patterns of human character, have depicted them in

forms that are deprived of psychological stability. One can also see in
the verses that Allah the All-Mighty has deposited in man an innate
readiness to equally recognize and orient himself to the path of good
or evil, of guidance or stray. Man is born with innate ability to direct
himself to either uprightness or vice. Allah says,
By the Soul, and the proportion and order given to it, and its
inspiration as to its wrong and its right.
(Ash-Shams: 7-8)
And He also says,
"And shown him the two highways?"(Al-Balad: 10)
Therefore, the ability to distinguish between the two paths is
embedded in his nature in the form of 'readiness'. Divine messages
delivered through prophets only awaken and activate in man this
awareness and help to show him the right path. However, they do not
create this ability in man, as it already pre-exists in his nature. This
readiness is dominated by man's conscious free will, which leads him
the direction of his choice. Whoever uses this free will in the cause of
sacrificing his soul and orienting his motivation to goodness and
withstanding the insinuations of evil, he surely walks in the path of
success and piety. But whoever misuses the free will would definitely
lose his life and is doomed to failure in the Hereafter.
The bestowing of conscious free will on man, which aids him in
making choices in life and disposing his natural readiness and
developing it in the path of good or in the path of evil, is conditioned
with a human responsibility. The free will is paralleled with a

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principle of accountability on the part of man. Man's capability is met

by

undertaking

certain

duties

commanded

by

Allah.

This

encompassing nature in man manifests a set of facts the knowledge of

which is essential for human orientation and psychological guidance.
The significance of this holistic nature of man engenders a handful of
highly useful benefits, which are as follows: 1.

It raises the status of man and renders him capable of

taking responsibility for his own actions.

2.

It grants man free will in the light of the Divine Will that

deposits this free will in man.

3.

It reminds man of his constant need to use Allah's

commands as the decisive criterion of his actions, so that he leads his

life in line with the Divine Law of Allah in order to protect himself
from misguidance and the provocations of his undisciplined caprices.
Thus, it becomes evident that the essence of human life and the
aspects of psychological stability are closely interconnected to the
reality of these many material premises. They are also governed by the
wise decree of Allah, who has assigned a particular end to every thing,
a particular goal for every action, and a particular wisdom for every
episode. Allah the All-Mighty is the Lord of human soul, the universe,
and he is the Creator of destiny.
Now we shall attempt to identify some aspects of the
psychologically upright human character.
a-

The believing character that acts in the righteous way and

recommends others to patience and adherence to the right path:

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Belief is based on adherence to the straight path that represents a

constant dynamism that results from a well-planned system and aims
at achieving a specific goal. Adoption of faith in line with the divine
system would certainly lead to the fruitful end of enhancing human
life and encourages production. Such is the essence of the enlightened
good ontological reality that befits the path as planned by Allah.
Exchange of good advice to adhere to the truth is of paramount
importance. The path of truth is sometimes obstructed by
impediments, inhibiting the domination of truth, such as selfishness,
utilitarianism, egoism, material gains, injustice, and despotism. Here,
mutually sincere advice becomes an opportunity of reinvigoration,
reminding, encouraging and promotion of the sense of brotherhood
and mutual cooperation. Exchanging sincere advice is an essential
aspect of the psychologically upright character. Forbearance is also
necessary for restraining one's self, confronting others' harm and
removing anything that obscures man's visualization of reality and
impedes him from reaching his ultimate goal. This goal is manifested
in man's uprightness, truthfulness to others, observation of justice, and
tolerance with people.

b-

The character that believes in the Hereafter and its

realities:
Man is created and is commanded to work hard in life. But if he
seeks safety and deliverance from the constraints of psychological
stress and anxiety, he must realize that he was created in this life to
eventually have an eternal life in the Hereafter. This worldly life is

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naught but a transferring bridge to the Hereafter, hence this life in

reality is not an aim in itself. There is another life, which by far excels
this fleeting one, awaiting those who seek guidance. Allah says,
Our lord! You are He Who will gather mankind together
against a day about which there is no doubt; for Allah never fails
in his promise.
(li Imrn: 9)
Those who deny the Hereafter, however, are oblivious to Allah's
Might, which is visible in the phenomena of the universe and in man's
own self. So, let man ponder his own creation, and he will certainly
arrive at the logical conclusion regarding the Hereafter and the
feebleness of view of those who reject it. Allah says,
O mankind! If you have doubt about the Resurrection,
(Consider) that we created you out of dust, then out of sperm,
then out of a leech-like clot , then out of a morsel of flesh, partly
formed and partly unformed, in order that we may manifest (Our
power) to you; And we cause whom we will to rest in the wombs
for an appointed term, then do we bring you out as babes, then
(foster you) that you may reach your age of full strength; and
some of you are called to die, and some are sent back to the
feeblest old age, so that they know nothing after having know
(much). And (further), you see the earth barren and lifeless, but
when we pour down rain on it, it is stirred (to life), it swells, and it
puts forth every kind of beautiful growth (in pairs). This is so,
because Allah is the Reality: it is He who gives life to the dead,
and it is He who has power over all things. And verily the Hour

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will come: There can be no doubt about it, or about (the fact) That
Allah will raise up all who are in the graves.
(Al-Hajj: 5-7)
c-

The character that has a profound faith in destiny and

abandons psychological instability:

Belief in destiny, its good and its evil, is the only way to save
oneself from psychological anxiety and delivers man from conflict,
grief, and trepidation. So, man should willingly accept his life with
good heart. Belief in destiny and feeling of psychological confidence
brings about stability to man's life and avoidance of its hassles. Allah
says,
No misfortune can happen on earth or in your souls but is
recorded in a book before we bring it into existence: that is truly
easy for Allah. In order that you may not despair over matters
that pass you by, nor exult over favours bestowed upon you. For
Allah loves not any vainglorious boaster,(Al-Hadeed: 22-23)
The psychologically sound character is conscious that it has a
free will and an ability to choose whether in path of obedience of
Allah or in the path of sin. Either ways it is not under any constraints
to choose any of them against its free will. It also has an unshakable
belief that death is inevitable, and man has no power to escape of
delay it. Man's sustenance in life is also a blessing from Allah that
man has no power over, in its abundance or its strictness.
Man leads his life with the understanding that he has a free will,
yet there is a day where he will be held accountable for his deeds

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before his Lord, and he will get payment for his deeds. Here the sound
human character that has a profound faith in destiny does not assume
false arguments to vindicate the truth. But it works hard in life abiding
by the laws of Allah and abandoning the provocations of
psychological disorder through a constant conviction of selfaccountability of all his deeds and shunning self-conceit. For the truth
can not be concealed from reality indefinitely. Allah says,
Nay, man will be evidence against himself, even though he
were to put up his excuses.
(Al-Qiymah: 14-15)
d-

The God-fearing character that seeks the Mercy of Allah

and fears His Chastisement:

The Glorious Qurn explains that the sound psychological
condition of man is manifested in the sense of love that flows from
him to his Creator, Who is life-giving and the grace-bestower. He is
the One Who "hath created, and further, given order and proportion,
and Who hath measured and granted guidance".
There is an inherent characteristic of man's personality, and
whosoever has this love of Allah will be lead by it to the path of good.
This emotion is described as 'conscious affection' or what is called in
modern psychology as 'objectivity of affection'. Allah the All-Mighty
identifies the scope of emotion of this character in His saying,
For, believers are those who, when Allah is mentioned, feel a
tremor in their hearts, and when they hear His revelations
rehearsed, find their faith strengthened, and put (all) their trust in
their Lord.

146

(Al-Anfl: 2)
It is a natural tendency in the psychologically sound human
character to reciprocate kindness with the same, it is an a priori that
man's heart is invigorated with flowing love to Allah Whose Graces to
man are countless and ever given. Allah says,
And you have no good thing but is from Allah: and
moreover, when you are touched by distress, unto Him ye cry with
groans.
(An-Nahl: 53)
The bond of love between man and his Lord should not be
dissolved, for it is the path that elevates man to the highest levels of
human perfection and grant him tranquility, self-confidence and trust
in the uprightness of his behavior. It also drives him towards exerting
his efforts and sacrificing himself in the way of preserving the noble
manners and principles, seeking Allah's pleasure. He then is sealed
against greed and cowardice in pursuit of wealth or power. When
man's love to Allah is sincere, Allah the All-Mighty in return will
show him love and kindness. For, he loves those who are devout and
righteous among His creation. Allah says,
O you who believe! If any from among you turn back from
his faith, soon will Allah produce a people whom he will love as
they will love him,- humble with the believers, mighty against the
rejecters, fighting in the way of Allah, and never afraid of the
reproaches of such as find fault.
(Al-Midah: 54)

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The psychologically sound character is always conscious not to

fall in the trap of sinful temptation. It is motivated by the noble virtues
and its tranquil soul. Allah the All-Mighty promises those who have
sound belief and fear His Wrath a great blessing. He says,
Therefore give admonition in case the admonition profits
(the hearer). He will heed who fears.
(Al-Al: 10)
He also says,
As for those who fear their Lord unseen, for them is
forgiveness and a great reward.
(Al-Mulk: 12)
The above mentioned characteristics of the psychologically
sound human character signify an accurate index to a well-balanced
personality. The Glorious Qurn has defined the integration of these
characteristics and the significance of their existence as represented in
a set of behavioral codes and noble mannerisms, which shall be
discussed below. It will be shown that the Glorious Qurn has
presented the idiosyncratic features of the psychologically sound
person and his behavior with people. Among these features are the
following:
1-

Truthfulness. Allah says,

O you who believe! Fear Allah and be with those who are truthful.
(At-Tawbah: 119)
2-

Sincerity of intention and abandonment of hypocrisy.

Allah says,

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And they have been commanded no more than this: to

worship Allah, offering him sincere devotion, being true (in faith);
to establish regular prayer; and to give zakat; and that is the
religion right and straight.
(Al-Bayyinah: 5)
3-

Objectivity and respect of the rights of others. Allah says,

O you who believe! Stand out firmly for justice, as witnesses

to Allah, even as against yourselves, or your parents, or your kin,
and whether it be (against) rich or poor, for Allah can best protect
both. Follow not the lusts, lest you swerve, and if you distort or
decline to do justice, verily Allah is well-acquainted With all that
you do.
(An-Nis: 135)
4-

Trustworthiness. Allah says,

Allah does command you to render back your trusts to those

to whom they are due; and when you judge between people that
you judge with justice: Verily how excellent is the teaching which
He gives you! For Allah is He Who hears and sees all things.
(An-Nis: 58)
5-

Tolerance and pardoning the mistakes of others, even

when one is able to take revenge. Allah says,

Let not those among you who are endued with grace and
amplitude of means resolve by oath against helping their kinsmen,
those in want, and those who have left their homes in Allah's
cause: let them forgive and overlook, do you not wish that Allah
should forgive you? For Allah is Oft-Forgiving, Most Merciful.

149

(An-Nr: 22)
6-

Forbearance and sharing the pains of others. Allah says,

Nay, seek (Allah's) help with patient perseverance and

prayer: it is indeed hard, except to those who are humble.
(Al-Baqarah: 45)
He also says,
Be sure We shall test you with something of fear and hunger,
some loss in goods, lives and the fruits (of your toil), but give glad
tidings to those who patiently persevere.
(Al-Baqarah: 155)
7-

Chastity, dignity and self-pride. Allah says,

Make not your hand tied (like a niggard's) to your neck, nor
stretch it forth to its utmost reach, so that you become
blameworthy and destitute. Verily your Lord does provide
sustenance in abundance for whom He pleases, and He provides in
a just measure. For, He does know and regard all His servants.
(Al-Isr: 29-30)
8-

Generosity and comforting others in need. Allah says,

Believe in Allah and His messenger, and spend (in charity)

out of the (substance) whereof He has made you heirs. For, those
of you who believe and spend (in charity),-for them is a great
reward.
(Al-Hadeed: 7)
9-

Love of knowledge and thirst for learning. Allah says,

It is He who makes the stars (as beacons) for you, that you
may guide yourselves, with their help, through the dark spaces of

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land and sea: We detail Our signs for people who know. It is He
who has produced you from a single soul: then there is a resting
place and a repository: We detail Our signs for people who
understand.
(Al-Anm: 97-98)
10-

Physical strength and trustworthiness. Allah says,

Said one of them (the damsels): "O my father! Engage him

on wages: truly the best of men for you to employ is (the man)
who is strong and trusty"
(Al-Qasas: 26)
11-

Chivalry, cooperation and humanitarianism. Allah says,

Help you one another in righteousness and piety, but help

you not one another in sin and rancor: fear Allah: for Allah is
strict in punishment.
(Al-Midah: 2)
He also says,
The believers, men and women, are protectors, one of
another: they enjoin what is just, and forbid what is evil: they
observe regular prayers, pay zakat and obey Allah and his
messenger. On them will Allah pour His Mercy: for Allah is
exalted in power, wise.
(At-Tawbah: 70)
And,
The believers are but a single brotherhood: so make peace
and reconciliation between your two (contending) brothers; and
fear Allah, that you may receive mercy.

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(Al-Hujurt: 10)
12-

Respect of neighbour's rights. Allah says,

Serve Allah, and join not any partners with Him; and do
good to parents, kinsfolk, orphans, those in need, neighbours who
are of kin, neighbours who are strangers, the Companion by your
side, the way-farer (ye meet), and what your right hands possess.
For, Allah loves not the arrogant, the vainglorious.
(An-Nis: 36)
13-

Piety and self-restraint. Allah says,

O ye who believe! Fear Allah, and make your utterance

straight forward: That He may make your conduct whole and
sound and forgive you your sins: he that obeys Allah and His
Messenger has already attained the great victory.
(Al-Ahzb: 70-71)

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Worshipping Allah Alone

Its Principles

Belief in Allah, the Revealed

Scriptures,
and
Allah's
Messengers

Character

Upright

Its
Characterist
ics

Remembering Allah and

seeking His mercy

Truthfulness in words and

deeds
Fulifillment of trust
kee[ing peoples secrets

and

Being tolerant with

brothers in humanity

our

Being patient in difficulties

and hardships
Chastity and contentment

Seeking Increase in knowledge

Munificience and dignity

Purity of
generosity
Humblness
arrogance

the

and

heart

and

avoiding

Avoiding prohibited acts and

wrongdoing

It is worthy note that the nature of the true Muslim who has a
sound faith as depicted in the Glorious Qurn exposes an example for
man to look up to and work hard to adopt. This can be done through

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the process of the proper upbringing of children and via the right
education so these characteristics become deeply rooted in a person.
This study has attempted to show that the Glorious Qurn
presented a pattern of the human character that situates itself in the
forefront of humanity and shall remain on the top as long as Allah
wills.

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Some Aspects of the Innovative Medical Observations in the

Glorious Qurn
By Prof. Ahmad Shawqi Ibrahim
Fellow of the Royal College of Physicians, London
Member of the medical committee UNESCO, Egypt
Head of the Department of Cardiology and Intensive Care, Ibn
Sina specialist Hospital
Head of the scientific compendium for the Qurn and Sunna
researches, Egypt
Member of the Supreme Council of Muslim affairs
Foreword
Praise be to Allah, Lord of the Worlds, and may peace and
blessings be upon His Messenger Muhammad. Scientific facts and
medical cognitive branches represent a multi-faceted prism of one
great reality, i.e., the nature of Allah's creation and maintenance of the
universe. Indeed, many scientific facts are referred to in the Glorious
Qurn and the Sunna of the Prophet. Allah says,
Nothing have we omitted from the book, and they (all) shall
be gathered to their lord in the end.
(Al-Anm: 38)
The great Muslim jurist, Imam al-Shafi'i, may Allah bless his
soul, says,
"All the factual premises that people hold are representative
interpretations of the Prophetic Sunna, and all what the Sunna
contains is the elaboration of the subjects of the Qurn."

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This means that the basic foundations of all scientific facts have
an origin in the Qurn. The Qurnic revelation and Prophetic
Traditions have, for hundreds of years, been a source of inspiration
and motivation to specialists in different scientific disciplines and
medical sciences to decipher the natural phenomena. Each generation
was led to discover areas of research that were not uncovered before.
As such, the Glorious Qurn and Sunna remain a divine message
from Allah and the prophet Muhammad, and serve as a source of
renovation and evolution for mankind. Allah says,
There is not an animal (that lives) on the earth, nor a being
that flies on its wings, but communities like you. Nothing have we
omitted from the book, and they (all) shall be gathered to their
lord I the end.
(Al-Anm: 38)
From the above mentioned verse we understand that the nature
of creation of all generations is fully present and contained in the
Glorious Qurn. This opens the door of scientific research to people
by means of an organic relationship between the religion as expressed
in the Qurn and human nature can be seen. Allah says,
So set you face truly to the religion being upright, the nature
in which Allah has made mankind: No change (there is) in the
work (wrought) by Allah: that is the true Religion: but most
among mankind know not.
(Ar-Rm: 30)
This means that the path of religion is harmonious with human
nature. The Glorious Qurn refers to many scientific observations in

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a general way, but it left the details and explanation to the Prophetic
Sunna. What is not contained in the Glorious Qurn of these
observations is entrusted to human minds capability to discover via
different disciplines. Yet, in general, this kind of scientific research
can not go beyond the boundaries of facts as presented in the Qurn.
The Qurnic verses in general present holistic directions in an
absolute sense in such a way as to explain religion to people with
regard to subjects such as the attributes of Allah, His Unity, his Might
and His Wisdom. Likewise, the general and universal facts in the
Glorious Qurn are understood in the light of the intended meanings.
For example, Ibn Mas'ud once said, "Why should not I curse those
who are cursed by Allah in His Book [he meant those who used to
make tattoos to others and the people to whom the tattoos were done].
He was challenged by a woman who said, "O Ibn Mas'ud! I have read
Allah's Book from cover to cover and I never found a single verse to
the effect of cursing tattoos." Ibn Mas'ud replied, "If you had read the
Qurn, you would certainly have come across it. Did you not read
Allah's saying,
So take what the messenger gives you, and refrain from
what he prohibits you. And fear Allah; for Allah is strict in
punishment.
(Al-Hashr: 7)
"Tattooing", he added, "is one of the forbidden practices that the
Prophet commanded us not to do." Hence, we see that Allah the AllMighty has revealed the Qurn to be unmistakable and explained in
detail, encompassing all legal matters and duties as well as the

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foundations of scientific facts. The general way of the Qurn is to

guide man to the right path in life, which eventually leads to his
welfare in this life and the Hereafter. The discussion of the miraculous
aspects in the Qurn or the Sunna will lose focus of its insight if
solely confined to the abstract scientific facts and expounded outside
the context of the verses. These facts were not embedded in the verses
for the sole sake of scientific significance, nor to use the verses as
reference in academic disciplines. Rather, they were mentioned to
clearly serve as a proof to Allah's Omnipotence, absolute wisdom and
unity. Other eschatological matters, once these scientific facts are
established, such as the Resurrection, can be credibly settled in man's
heart through logical arguments. This is the most effective and cogent
way of ascertaining faith. Allah says,
It is He Who brings out the living from the dead, and brings
out the dead from the living, and Who Gives life to the earth after
it is dead: And thus shall ye be brought out (from the dead).
(Ar-Rm: 19)
As such, deciphering scientific signs in the Glorious Qurn and
the Sunna not associated with explaining the divine guidance
contained in the texts is rendered incomplete.
In our treatment of subjects of medical importance the aim was
to be as short and concise as possible, provided that the general
complete meaning is not affected. We also carefully adopted a clear
language that people from different walks of life can comprehend in
order to grasp our message. The Qurnic directions contained in the

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following two verses should always be our guiding principles. Allah

says,
As also in your own selves: will yet not then see?
(Adh-Dhriyt: 21)
And,
Soon will we show them our signs in the (furthest) regions
(of the earth), and in their own souls, until it becomes manifest to
them that this is the truth. Is it not enough that thy lord doth
witness all things?
(Fussilat: 53)
The Encyclopedia of innovative medical observations in the
Glorious Qurn, which comes in eight volumes, includes the
following:
1-

Volume one explains the evolution of mankind;

2-

Volume two discusses man's senses;

3-

Volume three explores psychological cures in the Glorious

Qurn and Sunna;

4-

Volume four explores the mysteries of sleeping;

5-

Volume five approaches aesthetics;

6-

Volume six discusses prohibitions and their relation to

human general hygiene;

7-

Volume seven involves the subject of prophylactic

medicine in the light of the Glorious Qurn and Sunna;

8-

Volume eight deals with the divine exhortation on man to

"look at his food".

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This section is intended to provide a synoptic presentation of the

content of these volumes of the mentioned Encyclopedia.
Volume One: the evolution of man's creation
The creation of man underwent various successive stages, since
he was still in the loins of the first man, Adam, to the stage of his
death. In this volume we have discussed these stages in details
elaborating on the practical scientific theories that were developed in
this connection. We showed the incorrect of these theories as well as
those which can be regarded as valid. Then we moved to deal with the
stages of the evolution of Adam and Eve and their particular historical
events and trials that they have gone through.
In the subsequent section we explained the different congenital
phases of the creation of human beings, from the stage of being an
embryo and its different successive stages of development. Then we
discussed the evolutionary stages of man in life after death as well as
what happens to him after death, making heavy reliance on what is
mentioned in the Glorious Qurn and the Sunna.
Put simply, the history of man is long, and it includes cycles of
death and life, then another cycle of death and life, until man reaches a
stage of everlasting life. The worldly life is of a very short span of
time compared to man's long life of existence in the history of
creation.
Many of the stages of the creation of man belong to the realm of
the unseen, of which man's knowledge encompasses very little and
much of what is thought to be true is simply guesswork. Therefore, we
made the divine revelation and the prophetic Sunna, which are the sole

160

available and reliable records, as our first and foremost source on the
history of mankind.
The history of man commenced with the creation of Adam, and
all men claim their ancestry back to him. This is mentioned in the
Qurn and Sunna.
Who is man?
Man is a living sensible creature. Yet, he is unperceivable even
to his own self. No one can claim with surety to have a full and perfect
cognition of man's nature. This is an acknowledged fact to all
scholars. It is true that man has made several attempts to discover
space and find out about remote planets and stars in the far-off
galaxies. He even invented gigantic telescopes to observe and study
these galaxies and has to a large extent achieved great success in this
regard. Further human celestial adventures included man's interest in
discovering the moon, and these adventures were crowned by his
success in landing on the moon. Man has possesses the techniques and
ability to explore the deep oceans, and he managed to invent vehicles
to take him into space. Despite all these discoveries, man stands
powerless and unable to uncover the secrets within his own self. No
scholar or scientist, no matter the specialty or excellence of his
knowledge, can answer this simple question: Who is man?
In his famous book "Man: The Unknown" Dr Alexis Carrel (d. 1944)
said, "Our knowledge of man is still so immature, and he is still
unknown to himself." He also said, "We have managed to discover the
secrets of matter and its characteristics. We also have good knowledge
about everything on the surface of the earth, except our human selves.

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Every one of us is made of a cortege of ghosts within which an

unknown truth exists". Lucas, one of the notable philosophers of
dialectic materialism, said, "The real man is an unknown being to us,
and our ignorance of him will remain for ever." We may differ with
the proponents of dialectic materialism in many philosophical points.
However, we agree with them over this opinion and take it as an
argument against them in our debates. Man indeed is an unknown
creature, and our ignorance of him shall forever remain.
Man is unknown to himself, this is an unquestionable truth. But,
who knows man's reality for sure? The answer is Allah the All-Mighty
who knows man very well, since He is the Creator. Allah says,
It was we who created man, and We know what insinuations
his soul makes to him: for We are nearer to him than (his) jugular
vein.
(Qf: 16)
Subjects we discussed in this Volume:
Among the subjects that were discussed in this volume are the
cycle of death and life of creatures; the theories of creation and
development; theories of evolution, the creation of man; the story of
Adam and his temptation by Satan; the mysteries of embryology and
the creation of man and woman; the instilment of man's desires; the
reality of human ego; human soul, mind and spirit; the breathing of
spirit in man; the relation between body, soul and spirit; human
genealogy; and the last subject was gerontology. We shall give below
a summary of the last subject, i.e. gerontology.

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Man in gerontology.
Gerontology is one of the common stages in man's life cycle and
all living beings. The first quarter of man's life is a stage of physical
growth, while the other three-quarters mainly represent stages of
gradual and progressing degeneration. Man's body is made of millions
of living cells, which die over time and can be regenerated. This
means that human body is constantly in a state of metabolic and
catabolic cycles. When the pace of metabolism outstrips the pace of
catabolism, this engenders growth.and visa versa, when the pace of
catabolism exceeds the pace of metabolism, this causes senescence.
Some bodies do not get into the phase of physical senility until
they reach a very old age, while others have early senescence. Senility
is not caused by old age alone, but it is caused by the biological age of
the cells of the body. For, between man's real age and the cells'
biological age there is significant relationship. Senility has many
stages. Man in his early stage of senescence may still have some
strength to look after himself. This may last for several reasons. In the
second stage of senility, weakness creeps into all organs of man's body
making the least of man's simple daily activities a real hardship. If
man's life spans prolongs, he enters into a stage of late senescence in
which man can not look after himself, where his mental and
perceptive faculties wane. This stage is called 'the senile old age',
which is a very difficult and apprehensive stage for man to live. The
Prophet Muhammad (PBUH) taught us to seek refuge with Allah from
the vulnerability of the senile old age. In one of his prayers, as is
recorded in Sahih al-Bukhari, the Prophet said, "O Allah! I seek

163

refuge with You from cowardice, and I seek refuge with You from
being returned to the first stage of weakness in the senile old age, and
I seek refuge with You from the infatuation with this material life, and
I seek refuge with You from the punishment of the grave". The
Prophet's expression of 'being returned' indicates a return to a feeble
condition anew. Man is created in weakness, knowing nothing about
life. When he grows old, he is returned to yet another condition of
weakness, where he gradually loses his knowledge.
The Prophet Muhammad (PBUH) also taught us to seek refuge
with Allah from senility in all its stages. Al-Bukhari narrated through
Anas (God bless him), "The Prophet (PBUH) used to pray Allah in
this supplication: 'O Allah! I seek refuge with You from frailty and
lassitude, I seek refuge with You from cowardice, and I seek refuge
with You from senility'". Senility is a natural evolution and
biological change that occurs to the body and is sequenced by
consecutive stages of weakness and vulnerability. These stages are
consorted with several physical changes in the body and degrees of
asthenia.
The life of man's body undergoes four phases: creation, growth,
senility and death. These stages are regulated and controlled by
inherited genetic system. This system is imbedded in the nucleus of
every living cell in man's body. However, the system can be affected
by external factors that may contribute to the acceleration or slowing
of its occurrence, such as the surrounding environment or temporary
illnesses.

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Volume Two: Man's Senses

Students of anatomy and physiology are amazed at the sublime
perfection of the creation of man and the unparalleled miracles of
man's fashioning. Each singular cell in the human body stands as a
witness to the consummate Omnipotence of Allah the All-Mighty, His
Wisdom in the creation, His Compassion towards His creation and the
His Mastery in the creation. In the entirety of creation there is no
single creature which fashioning is more perfect than the other, for
each created being has been fashioned in the most accomplished form
that suits its creation. No wonder if the formation of an atom is as
exquisite and perfect as the creation of the sun and the galaxy.
A fetus is born and grows until it becomes a baby, who is in a
state of utter ignorance of the world. Allah the All-Mighty provides
him with particular senses to help him discover the world and develop
a dynamic relation with his environment, working, learning and
teaching. Man is born and connectedly interacts with his environment
via these senses. Allah says,
It is He Who brought you Forth from the wombs of your
mothers when ye knew nothing; and He gave you hearing and
sight and intelligence and affections: that ye may give thanks (To
Allah).
(An-Nahl: 78)
It is worth noticing that man's senses are connected to the
corporeal body as well as the man's immaterial senses, such as soul,
reason and spirit. Human senses are not confined to the physical body

165

alone, but they are the vents to express man's feelings in general.
Hence the title of this section is: Man's Senses.
In this volume we also discussed the different methods for the
baby to become conscious of the outside world and how his senses
begin to work. Then we proceeded into the discussion of the sense of
hearing, which is conceived as the most essential of man's senses in
his life. It was necessary to study the receptive systems of man's
senses, the ear, eye, nose, skin, tongue and mouth, and how the signals
of the senses are transferred from the receptive senses to the different
centers in the brain and subsequently be forwarded to the senses'
centers of storage and the centers of reasoning, percept and
consciousness. The senses of reasoning and consciousness and their
relations to human brain are one of the complex questions scientists
seek to answer. They also puzzle over human reason and where it
exists? Is it inside or outside the human brain?
Man's senses may be limited in their faculties, but they
harmoniously match man's essential needs in life. Therefore, some
animals' senses are exceptionally greater than those of man. For
instance, man's faculty of hearing is limited to a certain range and
speed of the sound waves. However, in certian species of animals this
faculty is far stronger, while in other species this faculty is nearly
nonexistent. The sound reaches the ear via waves. Therefore it was
imperative to briefly explain some useful points regarding phonetics.
It is true that living beings have the faculty of hearing, but one
may ask: can the dead hear? Such an important question requires a
decisive answer in the light of the Glorious Qurn and Sunna. We

166

discussed in this part the different types of hearing, whether direct of

inspirational.
The sense of sight was addressed in different and diverse
aspects, such as the relationship between human sight and the rest of
human senses. We also explained the difference between the faculty of
actual physical sight (nazar) and the power of perceptiveness (basar);
the difference between blindness of the eye and blindness of the heart.
Visualized objects can be seen through rays of light reflected from the
objects to man's eye. Hence, a short synopsis was required in this
regard to explain some points about optics and the semantic difference
between light (du') and illumination (nour) and the relation between
light and shadow.
There is a close relation between illumination, light and colors.
The perfection of the beauty of creatures can not be achieved without
the beauty of colors. Therefore, it is Allah's Grace to people that He
gave colors to every thing around them in life, such as plants,
mountains and fruits. So, colors play a significant role in the
visualization and appraisal of objects. It is also worthy mentioning
that people hold different views concerning the judgment of beauty
according to their perceptions, intuitions and tendencies. It is also one
of the astonishing facts in Allah's creation that insects' recognition and
response to colors are drastically different from those of man.
It was useful to shed light in this connection on the sense of
sight in the stories of Prophets, particularly the episode of the Prophet
Jacob (Ya'qoub) and the incidence of temporary loss of his eye-sight
and the story of the shirt of Joseph (Yusuf) and the relevant

167

interpretation of Muslim scholars of these verses. We then proceeded

into a brief discussion of the senses of smelling and tasting and the
relevant Qurnic verses and Prophetic Traditions that explained their
function in man's life. Following to this, we mentioned that the other
senses of touching, feeling of pain, pressure, heat and cold, have
special receptive centers in the skin.
It was imperative to make humans aware of their senses and
their functions in this life and after death on the day of Resurrection.
We also underlined the Qurnic warning that man's organs will bear
witness against him when he is brought before Allah for reckoning
and requital. Allah says,
That Day shall We set a seal on their mouths. But their
hands will speak to Us, and their feet bear witness, to all that they
did.
(Y Seen: 65)
He also says,
The day that the enemies of Allah will be gathered together
to the fire, they will be marched in ranks. At length, when they
reach the (fire), their hearing, their sight, and their skins will bear
witness against them, as to (all) their deeds.
(Fussilat: 19-20)
Volume Three: Psychological Treatment in the Glorious Qurn
and Sunna:
The volume on the psychological treatment in the Glorious
Qurn and Sunna addressed the most up-to-date studies in this
subject. We found that the conclusions of the recent medical studies

168

correspond and confirmed the premises contained in the Glorious

Qurn and the Sunna. This indicates that the Glorious Qurn and the
Sunna have precedent innovative foundations in this subject. Our
discussion of the psychological treatment emerges as a result of our
systematic study of the miraculous scientific aspects of the Qurn and
Sunna. Concerning the history of psychological treatment, it is useful
to present two contrasting images of the scientific backwardness of
past generations in this subject compared to the supremacy of
knowledge and the perfection of the truth of information in this matter
contained in the Qurn and the Sunna. These two sources did not
sanction past mistakes of people about this subject, but they clearly
stated scientific facts. Scientists in the modern time have discovered
these facts and confessed the truth of the Qurn and Sunna in this
regard on the grounds that their information is not a far departure from
what the Qurn and the Sunna stated.
The rate of psychological illnesses in the age of scientific
progress is high, and it is concurrent with a rise in the rate of
behavioral misconduct, especially in the youth sector. In this volume
we tried to propose some solutions to counter this problem. We
noticed that all the solutions we proposed have some grounds in the
Qurn. Modern psychologists agreed that belief in God is one of the
most essential elements in the way of recovery from psychological
problems, and psychological patients have a chance of recuperation
only through seeking the path of Allah.
It is true that anger and psychological agitation have become a
common feature of man's modern life. Therefore, we committed a

169

detailed section to discuss this issue. The prophetic sayings have

indeed explained various methods for psychological treatment, many
of which have been investigated and their soundness was proved.
Western psychologists in the modern time are dazzled when realizing
that the modern scientific methods of treatment are in fact contained
in the Glorious Qurn and the Sunna.
Religious devotions in Islam are the direct relationship between
man and his Lord. When we discuss the impact of these devotions on
man from a psychological perspective, we shall find many aspects that
can achieve great progress in the path of recuperation. No doubt that
psychological balance can not be achieved unless there is positive
supporting incentive and a deterrent element, which must coexist. This
duality can be observed in the two feelings of 'fear' and 'hope'.
Since patience is one of the cornerstones of man's psychological
recuperation, we have dedicated a whole section in the Encyclopedia
to talk about patience and its impact on healing the human soul from
its agonies and diseases. Then we discussed the value of reliance on
Allah from a psychological perspective and its impact on causing
recovery from psychological disorders.
Sigmund Freud, the founder of modern psychology, formed the
modern school of psychological treatment through psychoanalysis.
We made a simple comparison between Freud's method of treatment
and the religious approach of turning to Allah with the whole of man's
self. We found that turning to Allah in repentance and seeking
forgiveness is more salubrious and effective than psychoanalytical
methods.

170

In the subsequent section of the Encyclopedia we discussed the

emotional psychological depression and the relevant stories of
Prophets. We also discussed the treatment psychological anxiety in
childhood and its long-standing impact that lingers throughout the
whole life of a person. We related for instance the story of Joseph
(PBUH) and the conspiracy of his brothers.
Healing in the Glorious Qurn and the Sunna is not only
restricted to physiological aspects, but it transcends to physical
disorder. We illustrated this by mentioning the story of Mary (peace
be upon her).
We never claim in any part of this volume that we covered all
aspects of miraculous healing of the body and the soul in the Glorious
Qurn and Sunna. Due to space, we only addressed a limited number
of points, leaving the door open to more scientific research by
scientists to reveal unexplored aspects in this regard. Certainly they
will find in the Glorious Qurn and Sunna more points to uncover.
The more scientists study the Qurn and the Sunna the more unique
and useful information they will get.
Volume Four: Mysteries of Sleeping
It goes without saying that sleeping is one of the most
astonishing biological phenomena that occurs with all living creatures.
It is a necessity for the continuation of life, even more necessary than
the need for eating and drinking. A living being enters into two
different worlds every day: the world of wakefulness and the world of
sleeping. Each one of these worlds has its own distinct system and

171

law. Sleeping appears like a state of death, while wakefulness

resembles the state of rising after death.
In the past, sleeping was one of the most puzzling and
mysterious secrets before which scientists stood unable to explain.
However, with the advancement of scientific research some of these
secrets began to reveal themselves to man, though what is known of
them is still only the tip of the iceberg.
While man's consciousness and cognition are absent during his
sleeping, his bodily systems still operate. However, their system of
working during sleep is different from that in the state of wakefulness
in some respects. One of the most significant achievements of
scientists in the modern time in the field of unfolding the secrets of
sleeping is their discovery of the electric voltage of the brain during
sleeping and the five degrees thereof. Some scientists attempted to
uncover the secrets of the relationship between human soul and spirit
with the body during sleeping. Since these matters relate to the realm
of the unseen, we made the Glorious Qurn and the Sunna our first
and foremost sources of information to rely on.
Dreams and visions, which are signs of wonder, occur during
man's sleeping. Studying them and their close relation with sleeping
and its different stages was imperative. We discussed in the
Encyclopedia the healthy postures of the body during sleeping in order
to achieve the optimal degree of repose. It is also important to say that
there are certain hygienic considerations in the place where man
sleeps and there are some sources of risk he needs to avoid.

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Man's body tosses from side to side during his sleeping. This is
healthy for the skin in order to prevent the occurrence of skin
soreness. But what will happen if the duration of sleeping extends to
years, such as the miraculous sleep of the people of the cave? (The
Seven Sleepers of Ephesus) And what happened to Uzair? All these
questions were clearly answered in much detail in the course of this
section.
Natural sleeping is a healthy human phenomenon; however in
some cases sleeping may become a pathological syndrome, such as
the insomnia, sleepwalking, and Hypersomnia.
In the modern industrial age traveling with jet planes from place
to place, each flight to different time zones, causes jet lagging. Jet
lagging is a temporary disorder caused by an imbalance between the
biological internal clock in the human body and the geographical time
of the location to which the person travels. This engenders mayhem to
the body and disharmony in its temporal decadence, which results in
diverse physical problems.
The feature of sleeping:
Sleeping is a biological feature that occurs to all living beings.
Every human creature passes by two states every day: a state of
sleeping and a state of wakefulness. The world of sleeping is totally
different from the world of wakefulness. Philosophers believed that
the one who is sleeping is in some way connected with the universe,
while the one who is awake is connected with the small world of
human life. During sleep all the organs of the body are active, while
man's senses and consciousness are in a state of inertia. The state of

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sleeping resembles the state of death, yet the subconscious functions

of the body are still active: the heart is beating, the respiratory system
is working, the body is turning from one side to the other, and all the
living cells of the body are active.
This indicates that man lives in two worlds, entering into each
one of them every day. The two worlds are so different that even the
transitory periods between them makes man not fully conscious of the
world he is about to enter in. For instance, when man rises from his
sleep, he experiences a swift moment where he is unconscious of
where he is or which time of the day he wakes. Then he gradually
feels conscious and cognizant of the outside world.
The realm of sleep is astounding and full of secrets, however, its
regular occurrence made man adapt to it so that it is no longer strikes
them with questions or spurs their curiosity. Since the state of sleeping
resembles death to some extent, people conventionally call it "minor
death"; the one who is sleeping does not belong to the worldly life, but
he is in a different realm. If man does not return from his 'minor death'
to the worldly life, he enters into the realm of 'real death' or 'major
death'. This subject reminds us with the Qurnic verse:
It is Allah that takes the souls (of men) at death; and those
that die not (he takes) during their sleep: those on whom he has
passed the decree of death, he keeps back (from returning to life),
but the rest he sends (to their bodies) for a term appointed. Verily
in this are signs for those who reflect.
(Az-Zumar: 82)

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The Glorious Qurn in this and other verses explains that the
state of sleeping has some enigmas pertaining to the human soul and
spirit, to death and to life itself. These secrets are so concealed that we
barely know anything about them.
A foreword about dreams and visions:
The founder of modern psychology, Sigmund Freud, says,
"Dreams are the ideal vent for the soul's activities". Psychologists say
dreams may have reasons behind them, among which are: 1-

The human soul during sleeping is connected to the

outside world, and external sensory input is the main source of his
dreams, and such input is responsible for the formation of the images
that man sees in his dreams.
2-

The internal sensory stimuli, which are the images

received by the human sense in wakefulness, and which man's mind is

constantly thinking of.
3-

Personal provocations and anxieties, which have an

impact on the formation of dreams. Man who is under a particular fear

of is very likely to see this danger in his dreams. Even after its
cessation, this danger lingers into the thoughts of a person and may be
present in his dreams for sometime.
Freud points out that dreams are the method of achieving man's
wishes concealed in his sub-conscience. This is clearly illustrated in
the dreams of children, which are mainly a realization of the children's
wishes and a resonance to their observations in real life. Freud also
claims that many of the dreams of adults are based on their childhood
experiences. He added, "Certain episodes and impressions from

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childhood appear in the dreams, though one may not still think of
them in the state of wakefulness." We still believe that dreams and
visions are mysterious and unattainable to science and what we know
about them is very little.
The Miracle of the night journey (Esraa) and ascension of the
Prophet (mi'raj):
The miracle of the night journey and ascension of the Prophet
was not a night vision; otherwise it would not have been a miracle and
people would not have rejected it. For any one could claim that he saw
himself in a dream ascending into heaven and conversing with the
Lord. The majority of Muslim scholars asserted that the night journey
and ascension of the Prophet was with soul, flesh, consciousness and
spirit. They added that the Prophet was fully conscious and witnessed
a reality, and were it not a reality, the episode would have lost its
supernatural significance. Were the night journey and ascension of the
Prophet not of a miraculous nature, Umm Haani' (the Prophet's
cousin) would not have advised the Prophet not to tell his people of
this incident. Neither would Abu Bakr (God bless him) have earned
the sobriquet 'the veracious' (al-siddeeq). It was reported in the
classical traditions of Islam that the Prophet was not out of his bed
save for moments, and the water that was spilled on the floor when his
garment upset it was still running when he returned to his home. His
bed as well was still warm from his sleep when he returned to it. This
means that the two journeys were momentous; they did not take more
than few seconds when calculated with the earthly measures. For

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Allah the All-Mighty invited him to a journey that took place in the
blink of an eye, i.e. in no time. Allah says,
And our command is but a single word,- like the twinkling of an
eye.
(Al-Qamar: 50)
Were the night journey and ascension not a miracle, the people
of Quraish would not have belied the Prophet and challenged him
saying, "Do you claim that you made it (the night journey) in an
overnight, while it takes us one-month journey to get there
(Jerusalem)"?
What is a miracle?
A miracle is a supernatural incident that sounds impossible for
common people to work out. It is beyond people's capability and is not
subject to the laws of nature and the codes of the physical universe.
Therefore, only Allah the Omnipotent can cause it to happen. In order
that a miracle is presented as solely the work of Allah, He makes it
devoid from any human intervention or power that might be seen as
assisting Him in producing the miracle. So, the argument of the
disbelievers who rejected the miracle of the ascension of the Prophet
and belied his claim was unfounded. For, they accused the prophet of
lying on something that he did not claim he worked out (that he
worked out the miracle out of his own power), yet he only stated that
he was taken into a night journey by Allah's command. However, the
denial of Allah's power would make them sinners of grave offences as
no one has the capacity to challenge Allah's power and to regard His
Omnipotence as inefficacious.

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The need to sleep:

Man spends a generous sum of his life sleeping. sleeping as we
said above is a biological feature of man's body that alternated with
wakefulness in a constant and systematic way. The central nervous
system functions like a biological clock that regulates all the activities
of the systems of the whole body. Therefore, one may feel taken by
sleep in certain hours of the day and rises from his sleep in another
certain hour, without being awakened by an outside stimulus. This
means that the biological clock in the body dominates the functions of
its different organs and adapts with the geographical clock according
to which day and night are related. Hence we can see that normal
sleep takes place during the night and normal human activities occur
during the day. As men may have different durations of sleeping, they
also differ in the time they take before going into the state of sleeping
and getting out of it. Man can not resist sleeping if he is deprived of it
for few days. This is proved by experiments conducted on a group of
healthy young people to see how long they can stay up without sleep.
They fell asleep after few days, irrespective of the environment or
circumstances surrounding them. A practical example of this
deprivation of sleeping is the case of drivers on the motorways who,
due to lack of sleeping, may cause serious accidents.
A human body may stay without food or water for several days,
but it can not resist sleeping for more than a few days. The Prophetic
sayings indicated that deprivation of food, water and sleeping is one of
the methods of human torture and suffering. However, torture through
deprivation of sleeping is more painful to the body than torment

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through deprivation of food and water. This is one of the excellent and
accurate scientific proofs to the perfection of the Prophetic Sayings,
and another proof to the stylistic precision of its language order.
Volume Five: Aesthetics.
Aesthetics, like any other discipline, is believed to have a divine
aspect and a human aspect.

The divine aspect in all regards is

absolutly right and is so perfect and holistic that it encompasses all

facts and necessities that satisfy the requirements of all people in all
times and places, with a constant presence and renewed provision. As
for the human aspect, it is the efforts of scholars and the outcome of
their intellectual activities and reflection on the visible divine miracle
of Allah, i.e., the universe, and their contemplation on the signs of
Allah in His creation. Through this they would arrive at various
conclusions about scientific facts in different historical episodes, and
they uncover them in partial hypotheses and in different methods.
The human aspect of any given scientific equation searches in
the particular and minor issues, and has no knowledge of the general
and major issues. Philosophers are the most ardent students of
aesthetics, and they made serious attempts to uncover its secrets.
However, they did not arrive at the essence of this discipline and their
statements in this regard are partial and particular and are exposed in
contested hypothetical ways. They did not realize the universal perfect
beauty that is innovated by the All-Mighty Allah or realized the
essential distinction between the divine beauty and the beauty that is
presented in the human art, such as geometry, painting and
ornamentation and other such manifestations of beauty. It is sure that

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the inability of some philosophers to comprehend the real meaning of

beauty and its true nature is their unawareness of the true beauty of the
visible Miracle of Allah, i.e., the Universe and the Written Word of
Allah, i.e., the Glorious Qurn.
In order to understand the true meaning of beauty, one should
observe the beauty manifested in this universe through the revelation
of the One Who fashioned this beauty as depicted in the Glorious
Qurn and the Sunna. Only then one will envision the ultimate beauty
and visualize the shining light.
Our discussion of aesthetics in the Encyclopedia of medical
information in the light of the Glorious Qurn and Sunna is divided
into seven chapters. The first chapter discusses beauty in the creation
from the divine perspective and the human perspective. The second
chapter relates to exoteric beauty. The exoteric beauty can be seen, for
example, in the fairness of the looking, nicety of the clothes and
comfort of the house. It can also be seen in the good deeds, exquisite
behavior and wise sayings. But the esoteric beauty is expressed in the
purity of the soul, the clarity of the faith, reason and thought. Both
types of beauty, esoteric and exoteric, must be combined so that
beauty appears in its perfect form. The existence of one without the
other makes beauty imperfect and closer to the condition of
unsightliness. We also quoted some Qurnic verses and Prophetic
Traditions that substantiate this view. The third chapter discusses the
relationship between colors and the beauty of the creation and beauty
of the sky. The fourth chapter investigates the psychological impact of
colors on the general psychological health of man. Chapter five

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discusses the divine light of beauty, with special reference to the

meaning of certian Divine Sayings (hadith qudsi), such as "Allah is
fair and He loves fairness". Chapter six searches the beauty of the
creatures of the universe, and the unobservable beauty to the eye.
Chapter seven discusses the perfect beauty of the creation, and how
All-Mighty Allah has given each one of His creatures its perfect form.
Volume Six: Prohibitions and their relation to human general
hygiene
When we scientifically investigate the prohibitions in Islam in
the light of modern scientific knowledge we will find that each one of
these is a source of danger to man's health. This truth was not known
to people in the past so that some hypocrites deemed that these
prohibitions made unjustified constraints on their personal freedom.
Allah the All-Mighty has declared forbidden only the things that
are unwholesome to man's health, on the other hand He made all good
wholesome things permissible to man. He never made restrictions in
the matter of prohibitions unless it was by way of His Mercy.
Accordingly, Muslims willingly received and obeyed Allah's
Command and complied with its prohibitions and permissions, though
the pertinent scientific reason of the prohibition was not known to
them at the time of the revelation. We mentioned the good things that
Allah made permissible to people in order to indicate that in return for
the limited number of prohibitions He made an abundance of
permissible provisions to man.
The prohibition of the dead animals, blood and the flesh of the
swine was one of the issues that received much discussion and was the

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subject of the research by scholars and scientists across time.

Scientists could only uncover the reasons of the injurious effects of
these prohibitions in the modern time.
The subsequent chapter of the Encyclopedia discussed the harm
resulting from having physical intercourse with women when they are
having their menses. This prohibition was not known to people, and
nations of antiquity and past religions held different views about it.
However, the Glorious Qurn and the Sunna clearly declared the
scientific explanation for such restriction and the wisdom of the
prohibition of physical relation during this time. This is confirmed by
the modern scientific examinations, which could not be reached
without the use of advance apparatuses, such as microscopes. We also
discussed the prohibition of illegal sexual intercourse, which is a
potential cause for the spread of many venereal diseases, such as
gonorrhea and syphilis. We also discussed the 'plague of the modern
time', i.e., AIDS in some detail, without getting into the complexity of
terms and subjects that would only concern specialists in the field. We
found that the Glorious Qurn alluded to it, and the Prophetic Sunna
treated it in plain statements.
Among the recent maleficent habits that were included in the
prohibitions is smoking. We mentioned its venomous effects on man's
health that was discovered only recently. We arrived through textural
and rational inference and analogy to the conclusion that smoking is
from the prohibitions. As to wine, intoxicants and narcotics, we
discussed them in some detail without entering into the complication
of scientific debates and we explained their damage to man's body.

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We also provided some useful information about drugs and

hallucinogens. We proved through logical and analogical methods that
they belong to the category of prohibitions.
Since the prohibition of gambling was espoused with the
prohibition of drinking, we dedicated a detailed account to discuss this
issue. It was striking to find that the prohibition of this duality was
based on sound and logical ground that scientists in the modern time
were able to uncover in the light of modern systematic examination.
There is no doubt that pollution of environment in the sea, land and
air, which has occurred after the industrial revolution, is very harmful
to man. The Glorious Qurn has implicitly prohibited the pollution of
environment, but this prohibition was in fact based on the explicit
legal maxim that prohibition is applicable whenever there is harm. We
made every effort in the Encyclopedia to avoid complicated scientific
details which concern only specialists. The main aim was to explain
the meaning in the easiest language and simplest way. As to the other
prohibitions, such as disbelief, homicide, undutifulness to parents,
theftwe did not include them in our study. The main objective of
our study was to focus on the prohibitions that harm man's health.
Volume Seven: Prophylactic Medicine in the Light of the Glorious
Qurn and Sunna.
This volume is an attempt to underline some of the facts about
prophylactic medicine and the efforts of physicians in this regard in
the light of the Glorious Qurn and the Sunna. We cross-examined all
the information we included against the primary absolute principles of

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the Qurn and Sunna, and we overwhelmingly found that these two
sources contained many of the facts that modern science has proved.
Despite the fact that the Prophetic Sunna is the essential
reference for many of the subjects on prophylactic medicine, we do
not agree on giving this volume the popular title of 'Prophetic
prophylactic medicine', else we would use 'Prophetic astronomy',
'Prophetic bromatology', 'Prophetic botany', or 'Prophetic pathology'
and their like for different disciplines. The Prophetic Sunna is by far
more honorable than being used in this way. The Prophet (PBUH) was
not sent to humanity to teach people medicine, astronomy, physics or
any other branch of knowledge. But he was sent as a bringer of glad
tidings, a warner, a teacher, a guide, a summoner to Allah with His
leave and as a lantern that gives light. The scientific truth in the
Glorious Qurn and the Sunna in the field of medical sciences or any
other discipline was revealed only for the sake of human welfare in
this life and in the Hereafter, and within the context of an all-inclusive
religious guidance.
The Prophet (PBUH) tells only the truth, and his statements are
divine revelation from Allah the All-Mighty or an inspiration from
Him exclusively to the Prophet. When we speak about modern
prophylactic medicine, we only discuss what modern science has
uncovered, and we will refer this back to the absolute knowledge in
the Qurn and Sunna.
The religion that Allah the All-Mighty has chosen for His
creation on this earth is Islam (submission to Allah) from the day He
created Adam to the Day of Resurrection. It is the religion of the truth

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and guidance. Allah did not leave anything that pertains to the
necessities of man's life without mentioning it and explaining its most
perfect form in His Glorious Book (the Glorious Qurn.
Man is the creature of Allah who is intended with His Message.
This signifies the value of man on this earth, and that Allah
encompasses man with His care and attention and protects him
physically, psychologically and intellectually. He also gave man the
correct scientific methodology to follow in his study. Benefiting from
this, Muslim pioneers held fast to this methodology and sought the
truth in each branch of knowledge in the Glorious Qurn and the
Sunna. Therefore, their venture into learning and knowledge was right
ands they managed to establish a magnificent Islamic civilization.
It is true that any scientific discovery that conforms to the facts
that are contained in the Glorious Qurn and the Sunna is valid. What
contradicts the information of these two sources can not be correct, for
the divine revelation contained in them is the ultimate truth and
absolute knowledge.
Out of Islam's care for man's general health, we find that the
Glorious Qurn and the Sunna draw a complete methodology for
each branch of medicine: psychology, therapeutic medicine,
prophylactic medicine, and other branches of medicine. Only recently
have physicians discovered a significant number of facts about
prophylactic medicine.
Treatment of diseases:
In the 29th century B.C, the most notable physician of ancient Egypt,
Imhotep, used to treat patients in the temple, as he was one of the

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clergymen. The treatment consisted of herbs, honey, and the

performance of some pagan liturgy and recitation of some charms and
incantations. He also used to offer immolations to gods venerated in
the pagan temples. The clergymen of ancient Egypt all followed his
footsteps. He was so much respected and recognized that he later was
recognized as 'the god of medicine'.
In the days of ancient Greece, there were also those who
practiced medicine, and the most famous of them was Hippocrates
who used to treat his patients in the temple as well. It was fundamental
to the treatment to offer sacrifices to their proclaimed gods in the
temples. This practice continued without any serious progress till the
emergence of the Islamic civilization. Only then a new systematic
approach to the study of sciences, such as medicine, pharmacy,
astronomyetc, was founded and developed. The science of
medicine, for the first time, came to be founded on scientific
principles in the era of the dominance of Islamic civilization. Great
pioneering Muslims distinguished themselves in medical sciences,
such as Ibn Sina and Ibn al-Nafees. Later in the Medieval Ages, this
Islamic civilization with its illuminating sciences found its way to
Europe, and thenceforth the Western civilization took the lead ahead
from where the Islamic civilization left off. However, as far as
medicine is concerned, medical studies did not progress much after
that. On the contrary, they receded back due to the hegemony of the
Western church on these studies forcing their arbitrary views on what
to be learned regarding this discipline.

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After the Medieval Ages, and the emergence of the bewildering

scientific discoveries, the clergymen had to relinquish the study of
medicine. This gave way to more serious research into medicine in the
West and since then more and more discoveries in the field of
medicine were produced, even now, new progress in the field is made
every day. However, there are still some primitive tribes in tropical
regions still treat patients with charms, incantations and sacrifices in
the temples in gatherings where drums are beaten along with the
practice of various other peculiar pagan rites.
It goes without saying that specialists in the history of medicine
confirm that systematic earnest study of medicine commenced in the
early time of Islamic civilization. From its early days Islam
encouraged the treatment of patients by specialized qualified
physicians. Patients in their turn should seek treatment under the
supervision

of

physicians

in

their

clinics

and

infirmaries.

Pharmacology was established for the first time on systematic

foundations under the Islamic canopy of civilization. The honorable
Prophetic Sunna, long before the development of modern legal
systems, drafted a rigorous code the profession of medicine and legal
boundaries for its practice. This included that if an untrained man gave
unlicensed medical treatment to patients, he is held responsible to any
damage he causes and receives punishment for this illegal practice. In
fact, this is what legal jurists in our modern time have viewed and
enacted. In the canonical collections of Imam Abu Dawud and Imam
al-Nasaa'i, it is recorded that 'Amr ibn Shu'aib narrated through his
father and grandfather that the Prophet (PBUH) said, "Whoever

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assumes the work of a physician without being professionally

recognized as a physician must guarantee (any loss)". This means that
any one who claims to have an expertise in medical treatment without
being qualified to this profession is legally held liable for any damage
caused. When we realize the primitive conditions of the early Muslim
community and the rudimentary expertise in the various branches of
knowledge, we would certainly acknowledge the medical and legal
primacy of this hadith. This also indicates that the Prophet (PBUH)
was inspired by Allah to advise his people of seeking the cure from
their illnesses through the right scientific way, and to abandon charms
and the recitation of superstitious incantations. Imam Muslim in his
canonical collection of hadith recorded that the Prophet said, "For
every disease there is a remedy, and if the right remedy is prescribed
for the disease, the patient is cured with the Will of Allah".
The two Imams, Al-Bukhari and Muslim, recorded in their
Collections that the Prophet said, "Allah never made a disease unless
He created a remedy to it, except one ailment: decrepitness." Imam
Ahmad recorded in his Musnad that a group of people asked the
Prophet (PBUH): "Shall we seek treatment, O Messenger of Allah!
(They meant to leave aside primitive method of seeking cure by
charms and incantations, which were popular in these days, and rely
on medical treatment) or what do you advise us to do?" The Prophet
replied, "O servants of Allah! Seek medical treatment, for Allah the
All-Mighty did not make a disease without providing the suitable
remedy for it save one ailment: decrepitness, i.e. senescence".

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Does remedy prevent the befalling of Allah's decree?

The answer to this question came in the very words of the
Prophet (PBUH). Imam Ahmad and Imam al-Tirmidhi recorded that
Sufyan narrated through al-Zuhri and Abi Khuzama that his father
asked the Prophet: "what do you say about charms, incantations and
protective liturgies, do they prevent the befalling of Allah's destiny?"
Had the Prophet said to them, 'they can prevent Allah's destiny' people
would have wondered how something can avert Allah's unchallenged
decree. If he had said to them, 'no, they do not prevent it', they would
have said, 'why should we use them then'. The Prophet instead said,
"they are (one of the methods of showing) the decree of Allah".
In Islam some incantations are sanctioned. For example, it is
advisory to recite al-Mu'awwazatayn (the last two chapters of the
Qurn) or any other supplication that was recorded in the sound
traditions of the Prophet (PBUH). As to the charms and incantations
pertaining to the pre-Islamic era (al-Jahiliyya) they were abolished
under Islam due to their falsity and superstition.
Familial endogamy and the genetic diseases:
The custom of familial endogamy was arbitrary practiced by
people since early age. In the primitive societies, the prohibition of
intermarriage between the members of the family was subject to the
rules as decided by the chiefs of the tribes. For example, among the
tribe of 'Shushoun', which is one of the Red Indian tribes in North
America, marriage between brother and sister or between a man and
the daughter of his brother or sister, is banned. These familial degrees
were conventionally deemed as brothers and sisters.

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Among Paranoiac dynasties in Egypt, as well as among the

ancient 'Inca' tribes in Peru, marriage between brothers and sisters was
something commendable. The monarchy system gave some holiness
to the members of the royal family. The belief was as that the
marriage between a royal family member and one of the common
people causes profanity of the royal blood.
In his book of 'History of Human Marriage' Mark Wester wrote
that the wisdom for which familial endogamy was banned is based on
biological reasons. This confirmed by Morgan in his book 'the Ancient
Society'. He thought that a human society since ancient times had
realized that familial endogamy is responsible for the development of
genetic diseases in the new generations. However, this hypothesis was
not unquestionably proven in the modern science, as we shall see
below.
Malinowski said that the legality of familial endogamy will
destroy the family institution, for it will shift the relationships of
familial affection and cordiality, which do not involve carnality, into a
relationship that is based on it.
The English philosopher Lord Bowling Brooke said that
exogamy is a common feature aiming to strengthening the family
tendency in the society and encouraging family dominance and system
among people. He also claimed that endogamy has a negative impact
that weakens the feeling of respect of the children to their parents,
which in turn destroys the very foundation of reverence that is
perceived to be the cornerstone of the family system in the society.
This view supports Malinowski's opinion.

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Islam has banned marriage between certain degrees of relatives:

Allah the All-Mighty says,
And marry not women whom your fathers married,-except
what is past: it was shameful and odious,- an abominable custom
indeed. Prohibited to you (for marriage) are:- your mothers,
daughters, sister; father's sisters, mother's sisters; brother's
daughters sister's daughters; foster-mothers (who gave your
suck), foster-sisters; your wives' mothers; your step-daughters
under your guardianship, born of your wives to whom ye have
gone in,- no prohibition if ye have not gone in;- (those who have
been) wives of your sons proceeding from your loins; and two
sisters in wedlock at one and the same time, except for what is
past; for Allah is Oft-forgiving, Most Merciful.
(An-Nis: 22-23)
The transference of hereditary genetic diseases occurs via the
systems of the dominant alleles and the recessive alleles. It only
requires the existence of one hereditary dominant allele from one of
the parents for the disease to appear in a certain rate of the children. In
fact, the appearance of the hereditary genetic disease has no
connection with familial endogamy. In order for the recessive alleles
to appear they must be passed from both father and mother to the
children. However, they do not appear nor the hereditary genetic
disease manifest itself if the allele comes from only one of the parents.
Children and grandchildren are likely to receive these hereditary
recessive alleles from both parents, and they appear as a disease in the
children only if they are recessive. Hence, familial endogamy is not

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recommended on this ground. A large number of geneticists approved

this view, and some of them even cited some sayings of the Prophet
Muhammad to substantiate their view which discourages familial
endogamy and promotes exogamy. One of these sayings is: "seek nonfamilial spouses lest your progeny physically weakens". We have seen
above that the theories of scientists in this regard are outdated, though
not totally invalid. The Prophetic sayings the cited do not have sound
chain of narrators (Isnad). When we study the pathological genetic
factors we find that this risk as resulted from endogamy is confined to
a limited number of hereditary diseases. The relation between this risk
and endogamy becomes non-existent when these pathological
hereditary factors are pervasive in the society as much as they exist in
the family or in a wider range.
The close study of the Sunna of the Prophet (PBUH) reveals that
it contains no genuine hadith that warns against endogamy. As to the
alleged saying attributed to the Prophet, "seek distant non-familial
spouses", it is not a Prophetic hadith but a saying of one of the
companions, perhaps by Umar b. Al-Khattab. Verily, the genuine
Prophetic Sayings commanded making good choice when selecting a
spouse, including the moral and religious traits. This is evident in the
well-known hadith recorded in the collection of Imam al-Bukhari and
counted as canonical by al-Hakim in his 'Mustadrak' that Aisha
narrated, that the Prophet said, "Choose the best place for your
sperms, and give your women in marriage to those who are peers to
you"

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The Prophetic Sunna did not command or prevent endogamy or

exogamy, but it only commanded making good choice when selecting
a spouse. This can be feasible in our modern time by subjecting
potential couples to tests in the genetic consultancy clinics. We also
find this objective echoing in another Prophetic hadith that is recorded
in the collection of Imam al-Tirmidhi and narrated by Ibn Hatim alMazni that the Prophet said, "When some one of a good religious
attitude and character asks for marrying one of your daughters, marry
him".
Volume Eight: The divine exhortation on man to "look at his
food".
No living being can survive without eating and drinking. Man's
body in turn has specific nutritious needs that are required for the
biological functions inside the living cells of the body. Eating and
drinking are the most basic needs for man's body. Accordingly, Allah
the All-Mighty created for man his sustenance on earth even before
his own creation. He says,
Say: is it that ye deny him who created the earth in two
days? And do ye join equals with him? He is the lord of (all) the
worlds. He set on the (earth), mountains standing firm, high above
it, and bestowed blessing on the earth, and measured therein its
sustenance in four days, alike for (all) who ask.
(Fussilat: 9-10)
According to this, Allah the All-Mighty has assured every one
of His creatures his provisions on earth. Therefore, man, who is
regarded to be the last on Allah's creation on earth, found his

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sustenance ready to him to live on: his food and drink are ready for
him. Man can not create his sustenance, not even a single seed of
wheat or a drop of water. It is Allah the All-Mighty Who, with His
grace and kindness, who has made this available to him.
Many of the types of foodstuff and liquors were mentioned in
the Glorious Qurn and Sunna in the course of talking about divine
guidance to man so that he realizes Allah's uncountable Favors and
Mercy upon him, and His Omnipotence and Creativeness in His
creation. In this volume we stated many of these types, and we made a
chart of twenty sections to discuss each group of man's food and drink
independently in the light of the Glorious Qurn and Sunna. Since
water is the most essential source of man's nutrition, we commenced
our chart with an account on its importance and its relation to man's
food and diet. Then, we proceeded into conducting a brief research
about the history of the origin of water on earth and the cycle of water
between sky and earth. A person would not be remiss, when he drinks
a glass of water, to realize that this water has gone through a long
cycle between sky and earth using a large size of the energy of the sun
before this glass of water eventually found its way to him, without the
slightest intervention from his part. The same thing applies to all other
types of food.
Nursing is a substantial source for man to nourish his body
when he is a baby. Therefore, we discussed the subject of nursing
from its various aspects as treated in the Glorious Qurn and Sunna
and modern science. Even when man grows up, he finds in milk a
complete indispensable healthy meal, which is a natural source of

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essential nutrients for his body. Hence, we dedicated a large

explanation to discuss this issue.
Bromatology has a long history and some of it is mentioned in
this volume, especially what was written about it in the ancient history
of Egypt. Indeed the sun has a close relation to the nutrition of man,
animal and plants. For all the produce of trees, grains, fruits, etcis
the outcome of a process of chlorophyllous photic assimilation which
can not be completed without the light of the sun. Hence, it is
conventionally said that man's food is a stored solar energy in plants.
The total production of food in the world is sufficient for all
people. However, the unbalanced distribution of this food causes
hunger and starvation to many peoples, while other people die from
overeating and dyspepsia. Thus we can realize that the problem of
food provision in the world is caused by man himself. This problem,
however, was briefly discussed in this section.
No doubt that seas and oceans are an important source of food
for man, which has so far been used on a small scale. Among man's
food from seas is fish, marine animals, marine flora and water plants.
The catch of the sea was mentioned in the Glorious Qurn and the
Prophetic Sunna, and man accordingly was inspired to make use of
this rich source of food in the modern time. This required us to cover
some aspects of this subject in the present volume.
It is know that man's food during the time he is fit and healthy is
different from the time he is unwell. This subject a fortiori is of great
interest to physicians as it plays an important role to man's general

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health. Therefore, it was necessary to briefly cover this issue as well,

providing as much details as we could.
It is interesting to see that Allah the All-Mighty mentioned bees
in His Glorious Book and the curative liquor (honey) that comes out
of their bellies and is used as healing to people's ailments. This subject
requires independent research to cover all its aspects. But we deemed
it suitable to include it under the section of 'types of man's food and
drinks' as treated in the light of the Glorious Qurn and Sunna.
In Islam fasting is one of the religious rites, and the most
important and well-known days of fasting in Islam is the month of
Ramadan. It is obvious that man's diet in the fasting days differs from
his diet in the normal days. Many bromatologists have discussed the
subject of fasting and its relation to man's diet. Many of them made
views and suggestions that expressed their research in the field. We
did not follow or copy these view, but we adopted the scientific
approach seeking to answer all emerging questions in this connection.
There is no doubt that wheat is the most essential source of food
for all people, after which come the other crops man grows. People
make bread from wheat and other grains, which are the cornerstone of
man's nutrition. The Glorious Qurn contains some scientific
references to this subject in many of its verses.
Among the problems pertaining to man's food and caused by
overeating is indigestion. Therefore, Islam prohibited extravagance in
food in all its forms. The Glorious Qurn and Prophetic Sunna
include many facts about food and drink that only in modern times are
dieticians discovering. It is true that food is necessary to man to

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survive, but not all types of food and drinks are edible and wholesome
to man. Some of these types are very harmful to him, such as pork,
dead animals, blood and alcohol.
We found it convenient to conclude our study of man's food
with an account on man's food in heaven. The Glorious Qurn and
the Prophetic Sunna have informed us that man's food in heaven is not
like his food in this worldly life. Man's sustenance in heaven, food,
drink, garments, is in all ways unknown to us, for no human eye has
ever seen it. And our sole source on this subject is the Glorious Qurn
and the Sunna. Our tour in the realm of man's food may lead us to
realize some of the significant lessons contained in Allah's saying,
Then let man look at his food, for that we pour forth water
in abundance, and we spilt the earth in fragments, and produce
therein grain, and grapes and the fresh vegetation, and olives and
dates, and enclosed gardens, dense with lofty trees, and fruits and
fodder,- a provision for you and your cattle.
(Abasa: 24-32)

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From the Qurnic Inimitability in the Sciences of the Earth

By Prof. Zaghlol Ragab Mohammed EI- Nagar
Prof. of the Sciences of the Earth at a number of Foreign and
Arabic Universities
Head of the scientific inimitability of the Glorious Qurn and
Sunnah Committee, the Supreme Council of the Islamic Affairs,
Cairo, Egypt
The Glorious Qurn refers, through a number of its verses, to
the universe and its components including the heavens and the earth,
each of which contains organisms and inanimate beings, different
phenomena and diverse processes. These verses amply indicate the
miraculous nature of the Glorious Qurn from the following three
viewpoints:
1)

To prove the existence of the Great Creator through recognizing

His superb creation, His comprehensive knowledge, His far- reaching

wisdom and His limitless ability, all of which indisputably prove His
divinity and infinite Godhood over His creatures.
2) To prove that the Great Creator Who originated the universe with
His Knowledge, wisdom and ability is capable of annihilating His
creation and resurrecting it. The issue of resurrection was the pretext
of the disbelievers, skeptics and atheists throughout history because of
their inability to perceive the infinite divine ability. Moreover, they
used to measure God's capability in view of the creatures', which is
considered as one of the greatest crimes ever committed by man.
3) To prove the oneness of the Great Creator without a partner
or acounterpart or an opponent or a female companion or a son since

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He has created all His creatures in a clear duality (from the first brick
of material to man). Thus, God remains the only Creator over His
creatures.
As a result, these universal verses and their three basic
viewpoints are an address to the people at the present time who are
totally fascinated by knowledge, technicality and the related data. This
address proves to every enlightened person that the Glorious Qurn
had referred to these facts many centuries before man realized them.
No rational person can ever imagine a creator for this world other than
God as no creature had any notion about these facts either when the
Glorious Qurn was revealed at the beginning of the seventh century
A.D. or for many centuries after that. Most of these universal facts had
not been realized by man until the twentieth century when many
efforts were exerted by thousands of scientists throughout the age.
This Qurnic precedence in referring to these facts is concrete
evidence to the people of the present time that the Glorious Qurn is
God's words and that the last Prophet to whom these verses were
revealed was sent by the Creator of heavens and earth. Thus, it is clear
that these universal verses have not been mentioned in the Glorious
Qurn for direct scientific information because of two obvious
reasons:
First:
The Glorious Qurn is essentially a book of guidance for man
as regards the issues in which he cannot give a final judgment; either
it is connected with the unseen- which cannot be conceived by man's
limited senses and mind- or with the issues of ethics and conduct. If

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man had not been divinely guided in regards the form of worship, he
would have devised his own form of worship; and such a procedure on
the part of man is utterly refused. It can never be imagined that a
rational person can devise a form of worship which will be accepted
by God. God should be worshiped according to his own orders. Ethics
and conduct are other issues concerning which man can not give a
sound judgment. Scrutinizing history one finds that man has always
failed to contrive rules for his conduct. Examples to this effect are too
many to be enumerated.
Second:
Identifying the universe, exploring God's enactments in it and
employing these things in carrying out the duty of being a Successor
in earth in the best way possible and establishing God's equity are
man's duties which were left for his efforts with the successive
generations and nations. That is because of the accumulative nature of
the human knowledge results from man's limited abilities. Had it not
been for the regular divine enactments in the universe, man would not
have been able to realize them.
Since the Glorious Qurn is comprised of God's words - the
Creator Who originated this universe with His knowledge, wisdom
and ability - every single word in it must be absolutely right whether
on the part of religion with its chief four pillars: creed, worship, ethics
and treatments, or on the part of the Qurnic narrative and future
predictions, or on the part of its address to the human inner self and its
unique educational style to upgrade it. Moreover, every word in the
Glorious Qurn has to be absolutely right in its indication to the

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universe and its components, phenomena and enactments, the

foundations of its creation and its origination, and the methods of its
annihilation and resurrection, or on the part of its words, sentences,
structures, its eloquent style and its profound composition. The
Glorious Qurn is characterized by its unique style unknown to the
Arabs as it is neither prose nor verse. It had challenged the Arabs who
were well known for their fluency, eloquence and style to come up
with the like of the Qurn or ten fabricated chapters or even one
chapter but no rational person had the capacity to do so.
These facts among many others amply demonstrate the accuracy
of every letter, word and indication in the Glorious Qurn including
its references to the universe, its components, processes and
phenomena. It is the book which was reveled more than fourteen
centuries ago to an illiterate prophet in a nation whose overwhelming
majority were illiterate. This confirms that the Glorious Qurn is
God's word and certifies the prophet hood and mission of the Last
Prophet (PBUH).
Among these verses in the Glorious Qurn are those which
explore the earth in four hundred and sixty one verses to be exact. One
hundred and ten verses directly refer to the basic rules of the sciences
of the earth. These rules can be classified in the following groups:
1) Verses urging man to advance the earth and think about the method
by which the creation had started (like verse n.20 in The Spider
Chapter). Such verses refer to scientific methodology as a basis for
studying the sciences of the earth.
2) Verses indicating the form, movements and emergence of the earth.

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Among these verses are those which describe the roundness of the
earth, others refer to its rotation around its pivot; others refer to its
rotation around its orbit and around the sun. Other verses refer to the
expansion of the earth as a scientific fact, its emergence from one
body (the integrating phase) then the explosion of this body (the
unseating phase) and that the universe had gone through a smoky
phase in its first phases of creation. Other verses refer to the material
between the heavens and the earth, the identification of the universe
and to many other facts about the earth and its relationship with the
heavens; namely the rest of the universe.
3) One Qurnic verse confirms that iron had been sent down from the
heavens to the earth. It also refers to the strict violence of iron and its
numerous advantages for people (The Iron Chapter: verse n.25 after
"In the name of God, Most gracious, Most Merciful").
4)One Qurnic verse asserting the split of the earth (The Night
Visitant Chapter verse n.12) which is one of the main scientific facts
of our earth.
5)Qurnic verses speaking about a number of significant
marine phenomena like the complete darkness over all of the seabeds
of the deep seas and oceans. They also speak about the role of the
clouds and the superficial and deep waves in creating these layers of
glooms
6)Numerous Qurnic verses speak about mountains. Among
these verses is one which describes mountains as bulwarks. At the
same time, this verse describes their outward form which is
considered as the smaller part of the mountain despite their

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massiveness. Simultaneously, it describes their inner extensions which

range between nine to fourteen times the height of the mountain sea
level. Thus, they form most of the mountain's body. It also describes
the main function of the mountain which is fixing all of the boards of
the rocky covering of the earth and the earth as a planet during its
rotation around its pivot to decrease the range of its staggering. As
such, the bulwark represents the same function for the tent (most of
the bulwark is buried in the earth, a small part over the surface and it
has the fixing function). Through ten of its Glorious verses, the
Glorious Qurn describes the role performed by mountains which is
the fixing of the earth and the maintaining of its balance during its
rotation around its pivot.
The Glorious Qurn confirms the function of the mountains
through another twenty two verses. In addition to their unshakable and
towering attributes, mountains have also a role in rotating with the
earth, the regulation of the rains by God's permission, the running of
the rivers and heavy rains and splitting the defiles and ways. These
verses indicate the fact that mountains have been made up of rocks
which are incompatible in their colors, forms, constructions and
origins and many other attributes. They also refer to the erection of
mountains over the surface of the earth and to the ways of their
annihilation at the Day of Judgment.
7). Qurnic verses refer to the fact that both the watery and gaseous
coverings of the earth have emerged from within the earth itself. They
also describe the protective nature of the earth's gaseous covering by
depicting the reaction of the sky. The sky can drive away the fatal

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harms resulting from different forms of the material and energy from
the earth. It can also send the useful material of theses forms rising
from the earth back to it. Qurnic verses also assert the softness of the
day layer in the half of the earth which faces the sun. They also
confirm the darkness of the sky, the decrease of the airy pressure and
the rareness of the gases, particularly those which help breathing and
how they rise from the earth. In this way, he who ascends to the sky
without enough protection is exposed to suffocation. They also
confirm the fact that the night of the earth was at its first creation with
a fire of lighting that is similar to the real dawn light which was
effaced after that. These verses also indicate the fact of the speedy
rotation of the earth around its pivot before the sun and the speedy
succession of day and night when the earth was firstly created.
8) Some verses refer to the softness of the rocky covering of the earth
and to paving and smoothing the earth's surface despite its peculiar
elevations.
9) Some verses indicate the earth's accommodation of rains' water
after is falls down from the clouds, by God's will. This confirms the
rotation of water around the earth and inside its rocks. Among these
verses are those which indicate that God has made every living thing
from water. They also allude to the possibility of classifying
organisms as they categorize man's tribes, species, families and race.
10) Several verses assert that the process of creation has taken
successive phases throughout long temporal periods although if God
wills a thing, He can bring it into being by ordering it to be so.
11) Verses referring to the end of the heavens and the earth (namely

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the

extinction of the whole universe). This occurs by a process

opposite to that of creation then other heavens and planets unlike ours
will be created.
12) Verses indicate the relativity of man's knowledge about every
thing except the Glorious Qurn. The Glorious Qurn was revealed
to the Last Prophet by God to guide His servants. It is the book which
God has pledged to preserve in the same language of revelation (the
Arabic language).
These scientific facts were not known to man before the
twentieth century and many of them have not been clearly defined, or
discovered by scientests until recent decades. Theses facts required the
exhausting efforts of thousands of scientists and accurate analysis of
huge amount of information, experiments and conclusions of the
different sides of the earth and the perceived part of the heavens.
Thus, the Glorious Qurn has the precedence of referring to
such numerous facts in an extremely accurate linguistic, scientific and
comprehensive style. This proves the scientific inimitability of the
Glorious Qurn, which is one of its miraculous aspects. Although we
acknowledge that the Glorious Qurn is miraculous in all of its
aspects, its scientific inimitability remains as an address to the people
of our age. It is the age of knowledge and technicality during which
people are greatly bewitched by knowledge when nothing has
remained of heavenly revelations except the Glorious Qurn. The
Glorious Qurn has been preserved in the same language of its
revelation (the Arabic language) word by word and letter by letter
throughout more than fourteen centuries, unlike all the heavenly books

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revealed before the Glorious Qurn which were to become a

complete loss. They also were translated to other languages different
from that of revelation and the origins were lost. During this
translation, they were subjected to a great deal of distortion and
falsification, addition and omission which changed their divine
framework making them unable to guide humanity. But we believe
that their origins were from the heavens and the Glorious Qurn
demands from us to acknowledge the truthfulness of their revelation
before its distortion.
This asserts the supremacy of the Glorious Qurn which God
has pledged to preserve. It has been preserved and has helped in
guiding humanity to God's right path in an age when humankind is in
a dire need of divine guidance.
Some Qurnic verses related to the sciences of the earth
Because it is impossible to discuss the scientific references of
the one hundred and ten Qurnic verses which refer to a number of
basic rules of the sciences of the earth in one short section, three
important issues in this field were chosen to focus on to prove
scientifically and logically that the Glorious Qurn can not be
fabricated apart from God. Presented in brief they are:
First: The creation of the heavens and the earth and their
annihilation
God says in the Glorious Qurn:
"And have not the ones who disbelieved seen that the heavens and
the earth were an integrated (mass), then We unseamed them;
and of water We have made every living thing? Would they then

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not believe?" (Al-Anbiy: 30)

The theory of the great explosion is the most acceptable one
among the theories put forward for the emergence of the universe. The
acceptability of this theory is supported by the following facts,
namely, the expansion of the universe, the fixed temperature over the
tips of the perceived part of the universe and the depiction of the
remains of the smoke resulting from the great expansion process over
the edges of the perceived universe.
The Glorious Qurn has previously referred to the fact of the
expansion of the universe as follows:
"And the heaven, We have built it with our hands and surely We
are indeed extending it wide." (Al-Wqiah: 47)
This glorious verse has been striking people's ears through fourteen
centuries. However the world has called for the immovability of the
universe as recently as the first half of the twentieth century until the
astronomers were surprised to discover the universe's expansion and
the remoteness of its galaxies away from us as well as from
themselves with speeds that approach the speed of light (estimated
with almost three hundred and thousand kilometer per second) in
1920s. These observations scared scientists until the principles of the
theoretical physics and all mathematical equations came to support the
fact of the universe's extension, its expansion and the remoteness of its
galaxies. This fact was considered as one of the most important
scientific discoveries in the history of humankind. The Glorious
Qurn referred to this fact more than fourteen centuries ago. Thus, the
forty seventh verse of Al-Wqiah' Chapter is one of the most

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important verses of the scientific inimitability in the Glorious Qurn.

It is also decisive evidence that the Glorious Qurn can not be
fabricated apart from God.
Starting from the fact of the universe's expansion, astronomers
and astrophysicists have called for the logical imagination that if we
go back in time with this universal expansion, all the forms of the
material and energy existing in the earth have to meet in a like place
and time. Thus, all creatures are accumulated in one primary body
whose minuteness nears nothingness and whose massive intensity
causes all physical and mathematical principles to stop. Thus, a body
characterized by these features has certainly exploded in a
phenomenon called by scientists as: "the great explosion process" or
the Big Bang. The Glorious Qurn names it as "the unseaming
process" since God says:
"And have not the ones who disbelieved seen that the heavens and
the earth were an integrated (mass), then We unseamed them"
(Al-Anbiy: 30)
The great explosion process remains as one of the theories
which explain the universe's creation within the framework of the
acquired sciences. No scientist respecting his knowledge can assert its
occurrence authoritatively since the creation process with its three
dimensions; the creation of the universe, the creation of life and the
creation of man, is of the unseen events which have not been
witnessed by any creature. God says in the Glorious Qurn:
"In no way did I make them to witness the creation of the heavens
and the earth, neither the creation of themselves; and I would in

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no way take to Me the leaders into error as supporters." (AlKahf: 51)

The Glorious Qurn, which confirms this fact, urges us in many
verses to look into the creation of the heavens and the earth and to
extract lessons from this miraculous process which spells out the
originative unrestrained divine ability. Among these verses is:
"Say, Travel in the earth, then look how He began creation, and
thereafter God brings into being the last bringing up. Surely God
is Ever- Determiner of everything. (Al-Ankabt: 20)
Looking at these facts collectively, one can come to the
conclusion that although the process of creation with its three
dimension is an unseen process that people were in no way able to
witness or hear, God has left to us in the rocks of the earth and in the
face of the heavens tangible evidence that can help man to reach a
correct concept about the beginning of the creation as long as he
believes in the Great Creator. The tangible evidence will in no way
avail a disbeliever.
Consequently, we, the Muslim community, believe in the true process
(the great universal explosion) and step forward with the authenticity
of this theory theory Just as it was referred to in the Glorious Qurn.
However, man's acquired knowledge can not state this as fact despite
it being supported by many evidences such as: the universe's
expansion, the fixed temperature over the extremities of the known
parts of the universe and the filming of the archaeological remains of
the universal smoke over these extremities. The radioactive
background of the universe was measured in 1965 and estimated at

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almost three open degrees. On the eighth of November in 1989, the

American space Agency launched a spaceship named "the discoverer
of the radioactive background of the universe". This spaceship rose to
an orbit six hundred kilometers above the earth in order to measure the
temperature of the radioactive background of the universe, the
material and luminary intensity of the minute waves. The report of this
journey was published in April 1992 containing the concrete evidenc
and photos which assert the fact of the universe's expansion. The
remains of the universal smoke resulting from the great expansion
process (the unseaming process) were photographed. The radioactive
background of the universe was estimated at a bit less than the three
open degrees. The traces of the first smoke were photographed at a
distance of ten of billions of light years. It is the dark smoky remains
which pervaded the universe before the creation of the heavens and
the earth. The Glorious Qurn has preceded all human knowledge by
referring to this fact more than Fourteen centuries ago. As such, God
says in the Glorious Qurn: "Then He directed Himself to the heaven
while it was smoke and said to it and to the earth, "Come [into being]
willingly or by compulsion." They said, "We have come willingly"
(Fussilat: 11)
Thus, the Glorious Qurn has preceded all the human
knowledge by referring to the beginning of the creation of the heavens
and the earth more than fourteen centuries ago. It has also referred to a
number of the facts of this process, foremost among which is the great
explosion or the unseaming of the integrated mass. The Glorious
Qurn has also referred to the first body that turned into smoke from

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which the earth and the heavens were created and referred to the
universe's expansion after that. This means that the universe started to
expand to an end which is only known by God.
Astronomers differ greatly amongst themselves concerning the
issue of the universe's expansion. Some claim that our universe is an
open one; i.e. it loses the force of pushing to the outside continually
until the expansion process comes to an end. At that time, the power
of gravity begins to gather the universe's extremities in a process
which is opposite to that of the universe's expansion and its extension.
This process is called by astronomers as "The process of the forceful
crushing" or the process of integrating the unseamed mass which
reinstalls the universe to the first primary body from which the
creation has begun. We, the Muslim community, advocate this theory
and firmly believe that it is a valid one for the Qurnic verse which
says:
"The Day when We shall fold up the heaven as the Scribe's
folding up of the Books; as We began the first creation, We shall
bring it back again- a promise on us; surely We have always been
performers. "(Al-Anbiy: 104)
Look at the magnificent Qurnic expression: "as We began the
first creation, We shall bring it back again". This means that this
universe with its enormous expansion and accurate construction built
from trillions upon trillion of bodies will come to an end by the
folding up process when all forms of the material, energy, place and
time meet at one point. This folding process is very similar to the
primary body from which the universe was originally created (the

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integrating phase).
It is astonishing that both the verses of the first creation (unseaming
the integrated mass) and that of folding up (integrating the unseamed
mass) come together in one Chapter; namely, "The Prophets"(verses
n.30, 104)
Here the acquired knowledge is confused. The astronomers and
astrophysicists who call for the forceful crushing process greatly differ
among themselves. Some imagine it as the end of the universe after
which there is nothing. Others believe it as a continuous reveival
process: explosion then crushing then explosion then crushing and so
on. All these assumptions can only be resolved by the Qurnic verse
which says:
"Upon the Day the earth shall be exchanged to other than the
earth and the heavens; and they will go forth to God, The One,
The Exalted Vanquisher"( Ibrahim:48)
This means that after the first explosion process (unseaming the
integrated mass), there will be only one folding of the universe
(namely one process of forceful crushing). At that time, the universe
will return to its first course. It becomes one body which is too tiny in
size approaching nothingness and containing a massive amount of the
material and energy. It explodes for the second time (the second
unseaming of the integrated mass) turning into a cloud of smoke from
which another earth and heavens unlike ours will be created. Then the
creatures are resurrected when there is immortality in another life
either in the Paradise or in the Fire forever as we have been told by
Prophet Mohammed (PBUH).

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Accordingly, a part of the miraculous nature of the Glorious

Qurn is clarified. It is a part which puts forward one of the theories
of science to the rank of authenticity as it is just referred to in the
Glorious Qurn. Thus, the Qurnic verses are used to support the
acquired universal knowledge. Likewise acquired scientific theory can
be authenticated with speech quoted from Prophet Mohammed. In
much the same way, the Prophet's traditions can be used to verify a
modern scientific theory. This is a new methodology of treating the
universal references in the Glorious Qurn and the Prophetic speech.
Through this exposition, it is quite clear that the issue of
creating the heavens and the earth and the future of their annihilation
and recreation can not be resolved away from the Glorious Qurn and
the pure Prophetic traditions. However, God has left to us in the
heavens and in the rocks of the earth tangible evidenc that can help
man understand this fact. This is because man's acquired knowledge
can not exceed the phase of theorization in the creation issue with its
three dimensions: creating the universe, creating life and creating
man. Theories of the creation greatly differ according to the
backgrounds of their authors despite the sameness of their
observations. A Godly glow is left only for the Muslim in a Glorious
Qurnic verse or in a correct Prophetic tradition quoted from Prophet
Mohammed. This Godly glow can help the Muslim to step forward
with one of these theories to the rank of authenticity since it is referred
to in the Glorious Qurn or in the traditions of the last Prophet,
Mohammed (peace be upon him and upon God's prophets and their
followers to the Day of Judgment).

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Secondly: Sending down the iron to the earth from the heavens
God says in the Glorious Qurn:
"Indeed We have already sent our Messengers with the clear
evidences, and We have sent down with them the Book and the
Balance, that mankind mat keep up equity. And We have sent
down iron, wherein is strict violence, and advantages for
mankind, and that God may know who vindicates Him and His
Messengers in the Unseen. Surely God is Ever .. Powerful, Ever
mighty. "(Al-Hadeed: 25)
This glorious verse likens the sending down of iron from the
heavens to the earth to the sending down of revelation. It also asserts
the strength of iron and its advantages for mankind.
We know nowadays that iron is the most prevalent element in the
planet of the Earth as a whole. Iron alone composes more than 35% of
the total mass of the earth which is estimated at almost six thousand
million, million, million tons (exactly 5974 millions, million, million
tons). It is the fourth prevalent element in the earth's crust since its
percentage amounts to 5,6%. This distribution means that most of the
earth's iron is located at its center and interior strata. It is already
proved that the earth has an interior solid central sphere in which the
percentage of iron amounts to 90%, nickel amounts to almost 9%
(which is one of the iron's elements) and almost 1 % is made of the
light elements like sulfur, phosphorous and silicon. This solid
centrosphere is surrounded by a liquid with the same chemical
construction. Then, there are four different strata in which the
percentage of iron is gradually diminished outwardly until it reaches

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the earth's crust at the 5,6% iron ratio.

Herein, many important questions are raised: How was the
earth's iron sent down from the heavens? How did it penetrate its
rocky cover? How was it centralized at the center of the earth? How
was its percentage regularly parceled from the center to the surface of
the earth?
To answer these questions, the earth should be considered as a part of
its surrounding universe. Studies have recently proved that hydrogen
constitutes the greatest part of the space surrounding the Earth (74%).
It is the lightest element and the least constructive one. Hydrogen is
followed by helium which composes 24% of the known material of
the universe. Studies have also proved that the rest of the 108 known
elements make up less than 2% of the understood material of the
universe.
These observations have asserted that the nucleuses of hydrogen
atoms are the main bricks from which all the other elements were
created. The process of this creation is known as the nuclear fusion
process. This process represents the fuel of the stars as it releases
energy. It is the main reason for the glare of the stars.
The nuclear fusion process in our sun only produces a little helium, in
addition to scarce percentages of elements of higher atomic weight.
These percentages never reach that of iron. The fusion process also
produces small quantities of aluminum and silicon. But the sun has a
percentage of iron that does not exceed 3700,% caused by masses of
iron meteors which fall over the Sun as they fall over the earth.
There is much evidence which proves that the earth and the other

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bodies of the solar system were separated originally from the sun.
There is also evidence proving that the nuclear fusion process in the
sun never reaches the phase of producing iron. Herein, an important
question is raised: Where did the huge amount of the earth's iron come
from? It is an amount estimated at more than two thousand million,
million, million tons (2145 million, million, million tons).
Our sun is a humble star whose surface temperature amounts to six
thousand degrees centigrade and its interior temperature amounts to
more than 15 million degrees centigrade. But the temperature needed
to produce iron as a result of the nuclear fusion process is estimated at
five billion degrees centigrade at the very least. Therefore, the
scientists searched for other sources of iron and looked at a number of
stars whose temperature largely exceeds that of the sun like the giant
stars whose masses are estimated at ten times as the mass of the sun.
The temperature of these giant stars reaches billions of degrees
centigrade at the last phases of their explosions. Astronomers and
astrophysicists have noticed in the last phases of the giant stars'
explosion that the nuclear fusion process of hydrogen continues until
it produces belts, arranged outwardly as follows: hydrogen, then
helium, then carbon, then oxygen, then silicon, then sulfur around a
center of nucleuses of iron atoms. When the nuclear fusion process
reaches the point of producing iron, it is entirely stopped. The star
explodes and its fragments are scattered into the heavens. The
splinters of iron reach different heavenly bodies which need this
element.
Thus, the heavenly origin of iron in the earth and the whole

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solar system is proved. It is also proved that iron was actually sent
down to earth. It is not a metaphoric sending down as the former
interpreters of the Glorious Qurn had imagined. They were unable to
explain the sending down of iron to earth. So they said that the verb
"have sent down" may mean "have originated" or "have created" iron
with these features which made it so stiff and useful for mankind.
However, the acquired science at one of its peaks has asserted the
accuracy of the Qurnic expression in which God says: "We have
sent down iron". It has confirmed that it is a factual sending down and
not a metaphorical one.
This accurate scientific observation has led astronomers,
astrophysicists and scientists to rightly assume that when the earth was
separated from the sun, it was just a pile of ashes in which there were
no elements heavier than aluminum and silicon. This pile was pelted
with a hail of iron meteors exactly as they reach us in current times
but far more frequently Due to their high thickness and tremendous
speed, the collision of these iron meteors with the primary earth led to
a rise in its temperature as well as that of the meteors themselves to a
point where said meteors were able to melt. The melted iron with
certian heavy elements like nickel and token amounts of light
elements have flowed to the center of the earth to form giant drops of
iron and nickel which compose the two sides of the earth's center: the
solid interior center and the liquid exterior one. Consequently, the
earth was differentiated into seven earths in which the percentage of
iron is diminished outwardly as follows:

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1- An interior solid center which represents the seventh earth with a

radius estimated at almost 1170 kilometers and a density that ranges
between 10 - 13,5 grams a cubic centimeter. It mainly consists of iron
at 90%, nickel at 9%, and a number of light elements like silicon,
phosphorous and sulfur making up the remaining 1 %.
2- An exterior liquid center which represents the sixth earth with a
thickness estimated at almost 2300 kilometers. It has the same
construction of the solid center but in a liquid state (2900 to 5200
kilometers from the earth's surface) .
3-6- Four successive strata which represent the earths from the second
to the fifth where the iron is continually diminished outwardly. These
belts whose thickness amounts to 2300 kilometers extend from the
base of the first earth to the high boundaries of the liquid center of the
earth. They consist of rocks with high temperature which are
dissolved under high pressures. One of their belts is in a soft semimelted state and represents the third earth known as "the earthly
weakness belt".
7 - The rocky cover of the earth which represents the first earth whose
thickness is estimated in average at almost 110 kilometers (its
thickness is estimated at almost 100-150 kilometers under continents
and at 65-70 kilometers under seas and oceans). It mainly consists of
light Silicates which are characterized by relatively low melting
degrees. Their thickness increases relatively from the surface of the
earth to the top of the next layer.
The process of sending down iron to the earth and its
differentiation to seven strata is one of the most serious processes in

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the earth's history. Had it not been for this process, the earth would not
have been suitable for human life. The precedence of the Glorious
Qurn which had referred to this fact many centuries before man had
realized it is true evidence that the Glorious Qurn can never be
fabricated apart from God. It is also a sincere verification of the
prophecy and mission of the last Prophet (PBUH) to whom the
Glorious Qurn was revealed.
It is really fascinating that the Glorious Qurn was revealed
over one thousand and four hundred years ago. It was revealed verse
by verse, then the Glorious Qurn was gathered with success granted
by God. It was arranged into chapters' whos names can be found in
billions of copies available in offices around the world, in people's
possession, and in the hearts of billions of those who knew it after
Prophet Mohammed. It is astonishing that the Glorious Qurn
contains a chapter entitled "The Iron Chapter" which is the only
element whose name was mentioned as one of the Glorious Qurn's
Chapters. One of this Chapter's verses speaks about sending down iron
from the heavens to the earth. It is a fact which was not realized by
man until the twentieth century. Then, we discover that the number of
the Iron Chapter equals the atomic weight of the iron's most
widespread counterparts. We also discover that the number of the
Chapter's verse equals the atomic number of iron this correspondence
could never be a coincidence
Iron's most widespread counterpart is known as the counterpart 56 and
it is symbolized by (56 Fe 26). It forms almost 92% of the total known
counterparts of iron. The average of its atomic weight is estimated at

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almost 56 (55,847) and its atomic number is 26. The Iron Chapter's
number is 57 in the Glorious Qurn and the iron verse's number is 25.
But when we remember God's address to the last of His prophets
(PBUH) saying:
"And indeed We have already brought you seven of the oftrepeated and the magnificent Qurn." (Al-Hijr: 87)
We realize that the text of the Glorious Qurn separates the opening
Chapter as a preface from the rest of the Holy Book. Because
numerating the Glorious Qurn's Chapters is not a matter of
revelation, this glorious verse means that the first Chapter of the
Glorious Qurn is The Cow Chapter. Thus, the number of The Iron
Chapter becomes 56 which is the atomic weight of iron's most
widespread counterparts.
Likewise, the number of the opening Chapter's verses is six after "In
the name of God, Most Gracious, Most Merciful" and the Glorious
Qurn describes it as "seven of the oft-repeated". This means that "In
the name of God, Most Gracious, Most Merciful" is the first verse of
the opening Chapter. It also comes at the beginning of every Chapter
of the Glorious Qurn except The Repentance Chapter. Therefore, if
we considered "In the name of God, Most Gracious, Most Merciful"
as the first verse of The Iron Chapter, the number of the iron's verse
becomes 26 which is the atomic number of the iron element.
It is well-known that knowing all atomic weights and atomic
numbers of the elements is a new development as far as man's
knowledge is concerned. No one was acquainted with these matters
when the Glorious Qurn was revealed or even for many centuries

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after its revelation. The number of The Iron Chapter corresponds with
the atomic weight of this element's most widespread counterparts.
Moreover, the correspondence between the verse in which the iron
was mentioned and the atomic number of this element is a further
indication that the Glorious Qurn can not be fabricated apart from
God. It is also an indisputable proof that Prophet Mohammed (PBUH)
is the last of the prophets.
As for the strength of the iron, it was proved that the nucleus of
iron's atom is the most cohesive of all elements. That is to say, the
primary constituents of the material are more coherent in the nucleus
of iron's atom than in any of the other elements. It is such natural and
chemical features which make the iron so vigorously strict. As for
iron's various advantages for mankind, it represents the mainstay of
civil and warlike industries. It also represents the main brick in
building the molecule of hemoglobin (or the red ingredient in man's
and in many animals' blood).
Had it not been for iron in the center of the earth, it would not
have its magnetic field. If it were not for the earthly magnetic field, it
would not be able to grasp its watery covering or its atmosphere or the
different forms of life over its surface.
Third: The boards' movements of the rocky covering of the earth
Although the term of the continents' crawling was suggested by the
German, Alfred Wagner, in 1915, it has been refused by most
scientists. Then the term of the Continental plate's movement of the
rocky covering of the earth was crystallized in 1965 by the Canadian
Tuzo Wilson after the efforts of thousands of scientists over more than

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half a century.
This concept is based on the fact that the rocky covering of the earth is
covered by a tremendous net of crevices surrounding the earth.
Reaching depths between 65 and 70 kilometers in the oceans and
oceans and between 100 and 150 kilometers in the masses of the
continents, the rifts can be massive.
This net of crevices divides the rocky covering of the earth into
a number of plates which are dissimilar in size, form and mass. These
plates are separated from each other with this net of cracks that act as
a buffer for different portions of the earth. These plates continually
move either seperating or colliding with each other. Most commonly
they are separated in a phenomenon that occurs on the bottom of seas
and oceans. The plates can also crash resulting in one of the two
colliding plates descending under the other to be partly or totally
melted ensuing in a remarkable volcanic activity. The falling rocky
plates help to remove magma in the weak parts of the earth's crust.
When the continental plates slip through the neighboring plates
they do so thru a number of cracks called Direction or Strike - Slip or
Transform Faults. The earth would otherwise explode like a nuclear
bomb once its crust is solidified had it not been for such a great net of
crevices created by God. All scientists nowadays admit that the main
feature of our earth is that its rocky covering is torn by a tremendous
net of interconnected cracks which completely surround the earth as if
it were one crevice.
"And by the earth comprising crevices" (At-Triq: 12)
The verse's indication was represented in the form of an oath to

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draw our attention to the importance of the issue which was revealed
by this oath. God is in no need to swear to His servants.
Through this tremendous net of the earth's cracks, the rocky
magma rushes out to fill voids formed along the cracks with an
appropriate amount of the earths molten rock filling. The temperature
of the lava rushing to the bottom of the ocean exceeds one thousand
degrees centigrade. The severe rush separates the oceans floor and
creates the expansion of the oceans bed.
The resulting expansion is filled with magma rushing from the
weak earthly belts which leads to swelling up the bottoms of all earth's
oceans and a number of its seas which have faulted bottoms like the
red sea.
It is a fact to which the Glorious Qurn has referred to more
than fourteen centuries ago preceding all human knowledge when God
says:
"And the sea seethes" (At-Tr: 6).
The verb "seethe" in the Arabic language means kindle
something, to make it heated, and "seething" is the thing which is
kindled till it becomes heated. The verse here is expressed in the form
of an oath to draw our attention to the significance of the issue.
The plates of the earth move persistently. They are separated
from each other at the bottoms of the oceans. This separation leads to
the rushing of millions of tons of the rocky magma to fill the void
resulting from this separation. The rocky magma also expands the
distance between the separated rocks. This is helped by the currents of
the moving lava in the weak points of the earth under these plates.

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They rise when in excessive temperatures, then descend when they are
relatively cooled.
The earth's rotation around its pivot is considered as a factor
which helps to speed up the plates' movement as well. These
tremendous rocky masses over the weak points of the earth slip as a
result of this rotation. This violent movement cannot be calmed down
or stopped until a series of mountains have been formed.
When the ocean's bottom expands in its middle, the ocean pushes
ahead its two separated halves in order that each one could descend
under the opposite continent in every direction. Thus, a deep furrow is
formed at the line between the rocky shelf which forms the ocean's
bottom and that which forms the continent's mass. In this deep marine
furrow, a great amounts of sediment is gathered. As the ocean's
bottom continues to descend under the continent, the marine
sedimentations are gradually scraped off from the descending board
and are added to the continent's tip in the way of a new series of
mountains. They may also be added to a series of mountains which
were previously formed over the continent's tip. As the ocean's bottom
continues to slip, under the continent reaches the weak points in the
earth's crust. Then, it begins to melt gradually resulting in the increase
of the volcanic activity. It also helps to remove parts of the weak
earthly belts, which activates the process volcanic activity. From this
mixture of extremely folded and broken up sedimentary rocks,
integrated fiery rocks, volcanic rocks and the resulting transformed
rocks, the mountain ranges which rush into the earth are formed with
extensions whose lengths range between 10 to 15 times which is the

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doulble of its heights over the surface of the earth.

Thus, sometimes one of the continents will move, pushing
before it the ocean's floor. This floor of the ocean which separates
between this contenint and an opposite one will fall under this
continent due to such movement untill it is completely consumed. The
two continents violently crash and one of them overlaps the other. The
highest mountainous series are formed on the top plate where the two
plates meet. They usually consist of extremely folded and broken up
rocks of many different kinds such as sedimentary, fiery and
transformed. Herein, the movement of the plates comes to a halt.
The Glorious Qurn described the mountains in 39 situations (six
times in single voice and 33 in plural one). The mountains are referred
to as (anchorages) in other ten verses. Besides, in one of the
mountains' verses the Glorious Qurn describes them as bulwarks
since God says:
"Have We not made the earth as a cradling. And the mountains as
bulwarks?" (An-Naba: 6, 7)
The sciences of the earth have recently proved that mountains have the
same characteristics of bulwarks. That is to say, most of the bulwark is
buried under the earth and a small part is over the surface and it has a
fixing function. Every projection over the surface of the earth has an
interior extension that ranges between 10 and 15 times the height
above the surface. The more the height over the surface of the sea is,
the more the base is rooted. Then it penetrates this rocky covering
completely and floats in the earth belts as an iceberg floats in the
ocean. In this case, it is controlled by the same physics rules as all

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things floating. The more the tops of the mountains are exposed to
erosion, the more the mountains are heightened upwards until they get
out of the earth belts totally. At that time, mountains stop moving until
they are completely scraped off. Then, the Gemstones appear at the
bottom of their roots. These earthly treasures can not be formed except
under these exceptional conditions of pressure and heat that can only
be found at the bottoms of the mountains' roots
As such, the Glorious Qurn description of mountains as
bulwarks is inimitable since it has used one word to express their
outward form, their deep internal extension and their function. This
word (bulwarks) proves the precedence of the Glorious Qurn to all
acquired knowledge that still describes mountains in the most
prevalent scientific and linguistic dictionaries as projections over the
surface of the earth. They also differ in defining the extent of their
height to differentiate between mountains, hills and highlands.
There are many Qurnic verses which describe mountains as
anchorages to the earth, among which are:
And He has cast in the earth anchorages, so that it should not reel
with you" (An-Nahl: 15)
and:
"And the mountains He made steady, An enjoyment for you and
your cattle" (An-Nzit: 32, 33)
This fact has not been known until the late decades of the
twentieth century after the concept of the movements of the earths
plates had been accepted by the scientific community. These
movements were shaking the earth at the beginning of its creation.

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Nothing had alleviated their violence except the formation of

mountain ranges. Therefore, God obliges us that He has consolidated
the earth with mountains in ten glorious Qurnic verses. Prophet
Mohammed says: "When God created the earth, it was swerving.
Consequently, God consolidated it with mountains."
From this quick overview, it is clear that the Glorious Qurn
had the precedence of referring to many earthly and heavenly facts
that have not been realized by man until the late decades of the
twentieth century such as:
1)The Great explosion or Big Bang (unseaming the integrated mass).
2)The first smoky heaven and the creation of the earth and all bodies
and the material of the heavens from the first smoke.
3)The fact of sending iron down to earth from the heavens.
4)The fact of the earth's crevices and seething the bottoms of all
oceans and a number of seas.
5)The fact of the movements plates of the earth.
6)Describing mountains as bulwarks and anchorages of the
earth.
7)Expansion and extension of the universe.
8)Folding up the heavens and the earth at the end of life.
9)The inevitability of the universe's retraction and its return to its first
condition. It re-explodes and turns into smoke from which another
earth and heavens unlike ours will be created.
These are some scientific facts which the Glorious Qurn had
referred to before all the acquired knowledge of today in an accurate
scientific wording characterized by wholeness, perfection and

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comprehensiveness more than fourteen centuries ago. Referring to

these facts in the Glorious Qurn which was revealed to The Seal of
God's prophets proves that it is God's work. It is characterized by
divine clarity and luminous brilliance and has not been stained by the
distortion, mutation and changing to which all the other heavenly
books revealed before the Glorious Qurn were exposed.
Thus, these universal verses in the Glorious Qurn urge the
people of our age - the age of science and technology - in which
people are fascinated by science and data to read the Glorious Qurn
and judge without prejudice or blind fanaticism whether or not it is
God's word .
"And God is Overcomer with His command, but most men do not
know." (Ysuf: 21)
Peace be upon Prophet Mohammed, his house, his companions
and those who followed his guidance and propagated his mission until
the Day of Judgment. Praise be to God, the Lord of the worlds.

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Some Manifestations of the Qurnic Inimitability in Entomology

By Prof. Ali Ali AI-Morsy
Prof. of entomology at the Faculty of Sciences, Cairo University
Head of the Scientific Inimitability Assembly of Qurn and
Sunna in the Arab Republic of Egypt
Preface
The Glorious Qurn was revealed as a guidance to the people
and as a mercy to the worlds, as God says:
"Say to the ones who have believed it is a guidance, and a cure."
(Fussilat: 44)
This is an evidence for mankind and a guidance and an
admonition for the pious ones" (li Imrn: 138)
"Today I have completed your religion for you, and I have
perfected my favor on you, and I am satisfied with Islam as a
religion for you". (Al-Midah: 3)
As such, the Glorious Qurn presented in five hundred and
twenty two pages contains the divine legislation of faith and doctrine
and different issues concerned with people's lives. It is impossible for
any book with the same size to tackle such issues with the same
degree of brevity and inimitability. It is also unimaginable for any
other book of the same size to deal with different topics such as
heritage, feminine issues, pregnancy, childhood, youth, hoariness and
others. If God had willed, He would have mentioned every single
matter in the Glorious Qurn. But God has left man to use his mind,
meditate upon the universe, exert efforts and as a kind of affliction
since God says:

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"Say If the sea were supply for the Words of my Lords, indeed the
sea would be depleted before the Words of my Lord are depleted,
even if we come with a replenishment the like of it" (Al-Kahf: 109)
God has given people examples to confirm guiding mankind to
the straight path:
"And indeed We have already propounded for mankind in this
Qurn every type of similitude; yet most of mankind have
refused except constant disbelief' (Al-Isr: 89)
God also says:
"And indeed We have already propounded for mankind in this
Qurn all manner of similitude, and man has always been in most
things interested in disputes" (Al-Kahf: 54)
Moreover, the Glorious Qurn has mentioned many of the
earlier' narratives to serve as lessons and admonitions for the believers
And indeed We have already sent down to you demonstrably
evident signs, and a similitude of the ones who passed away even
before you, and an admonition for the pious" (An-Nr: 34)
The Glorious Qurn has tackled every field of life as God says:
"We have in no way neglected anything whatsoever in the Book"
(Al-Anm: 38)
As such, the number of the Glorious Qurn's verses is 6236 out of
which there are almost one thousand verses relating to the universse
which speak about thunder, light, smoke, winnowers, stars, moon,
iron, stairways, , rolling, rending, constellations, cleaving, night
visitant, sun, night, day, forenoon, earthquaking and others. There are
114 Chapters out of which there are 35 which have names related to

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things in the universe

The Glorious Qurn also contains one hundred verses which
speak about plants and many verses about cattle and animals. There
are also three Chapters which have names of insects. They are The
Bee, The Ant and The Spider. Moreover, many insects were
mentioned and many examples were given about them. These insects
are gnats, flies, locusts, lice, scale insects, butterflies, house ants,
white ants, bees, and the spider.
If we scrutinize these verses, we will find scientific references
that reach inimitability concerning their scientific content. They were
revealed more than fourteen centuries ago at a time when knowledge
was limited and their denotations have not been understood except in
modern times.
Firstly: Concerning Ants
In Srat an-Naml (The Ant Chapter) (verses 15- 24) God says:
"And indeed We already brought Dawud and Sulayman
knowledge, and they said, 'Praise be to God, Who has graced us
over many of His believing bondmen'. And Sulayman was
Dawud's heir and he said, , 0 you mankind, we have been taught
the language of birds, and we have been brought much of every
thing; surely this is indeed the evident Grace'. And his hosts were
mustered to Sulayman, of the jinn, and humankind and birds; so
they were duly dispended. Till, when they came up to the valley of
ants, an ant said '0 you ants, enter your dwellings lest Sulayman
and his hosts definitely crush you, while they are not aware'. So he
smiled laughing at its speech and said, 'Lord!

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Dispense me to thank You for Your favor wherewith You

have favored me and my parents, and to do righteousness that
satisfies You, and cause me to enter by Your mercy, amongst
Your righteous bondmen. And he reviewed the birds; then he
said, 'How is it with me that I do not see the hoopoe? Or is he
among the absent? Indeed I shall definitely torment him with a
strict torment or indeed I shall definitely slay him, or indeed he
should definitely come up to me with an evident authority'. Yet he
stayed without being far away, then said, 'I have encompassed
that which you have not encompassed, and I have come from Saba
to you with a tiding of certitude. Surely I found a woman ruling
over them, and she has been brought of every thing, and she has a
magnificent throne. I found her and her people prostrating to the
sun, apart from God and Satan has adorned their deeds to them,
and so has barred them from the way, so that they are not
guided".
These verses clearly indicate that insects and other kinds of
animals have a language for communication. Sulayman (Soloman)
(PBUH) was granted by God the ability to understand the ant's talk
and the hoopoe's statement. Scientists became certain only fifty years
ago that many kinds of insects and animals have a language with fixed
origins and rules. This language is passed by heredity successively
from one generation to another without lesson or dictation as it is one
of God's blessings
Science has unveiled the fact that many kinds of insects
exchange information and calls by voices. Some kinds of ants strike

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the nest's walls with their heads to produce certain tones. These tones
are blows of alarm which have a special language when the ants are
attacked by an enemy. Once warned they take care, and respond
appropriately to the enemy. Moreover, cockroaches regularly
stridulate all night with certain semi songs made by the males to
attract their females to mate with them. Scientists have discovered that
there are almost two hundred kinds of these cockroaches. Every kind
is distinguished by certain tone which is only understood by its male
and female members. Scientists have also discovered recently that ants
have voices which have special tones. These tones have been recorded
and replayed.
The language used among insects is not only voices, their glands
secrete hormones which play an important role in communication as
well. In addition, their language can take the form of certain motions
or dances which are performed and understood by the members of the
same species as is well known among the honey bee workers. The
language could also be by means of luminous flashes regularly made
by the females. These luminous flashes are also recognized, by
members of the same species.
In Suart an-Nahl (The Bee Chapter), God says (in verses n. 68 - 69):
"And your Lord revealed to the bees saying' Take to
yourselves of the mountains houses, and of the trees, and of
whatever they trellis. Thereafter eat of all kinds of products, so
dispatch through the ways of your Lord, tractable to you' There
comes out of their bellies a drink of different colors, wherein is a
cure for mankind. Surely in that is indeed a sign for a people who

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meditate. "
These concise verses refer to many scientific facts expressed in
the most eloquent way. The honey bees originally build their nests in
grottoes and caves in mountains and on the branches of trees. But man
has recently domesticated bees in well equipped wooden hives to be
used as colonies. The bee workers go out to gather nectar, sugary
solutions and pollen seeds, from flowers and different plants. After
that, they return to the colony with them to feed different members
and the young. The bee workers store the surplus to be used in winter
or when the sources of nutrition are decreased.
Scrutinizing these glorious verses, one finds that the address
concerning the activities carried out in the bee hive is directed to the
female despite the fact that the beginning of the verse indicates that
the bee world is a masculine one. Thus, the category of the Bee which
performs there four activities is the Bee workers which are mainly
barren females. On the contrary, the function of the males category is
confined to pollinating the queen (the female) which is considered as
inimitability in narration, style & scientific accuracy.
As for so dispatch through the ways of your lord, tractable to
you, it is a signifcant expression about the expeditions performed by
the bee workers to gather nutrition. The mind of the bee workers
seems as if it were provided with a coffer of information or a
computer which stores data accurately during their expeditions. she
returns to the same hive without being mistaken even if there were
hundreds of hives. At that time, the bee worker informs her hivemates with the exact place from which she gathered the nutrition so as

234

to save the difficulty of their searching &wandering. She does so by

performing a kind of circulars dancing over the surface of the wax
comb at the hive. She revolves around herself in a narrow circle once
at the right and other at the left as if she were drawing a circle or two
circles in every direction.
The other bee worker beings to dance at the hive in the wake of
the first dancer in the form of a tail. This tail consists of along queue
of dancing bees so that the motions could be transmitted to the bees
following mates & could be recorded in their memory. The dancing
could continue for a minute or so. After that, the train of dancing bees
scatters and the bee workers leave the hive after conceiving the lesson
to reach the same place originally discovered by the first dancer. After
this group returns to the cell, every one repeats the same process so as
to transmit the piece of information to other bee workers.
The topic of the language used by the bees to understand each
other & to communicate among themselves implies other exciting
details. The Austraian scientist, Karl fon frish, unveiled many secrets
of such a language almost sixty years ago. He had watched the
motions & conduct of the bee workers for along years until he knew
their meaning.
As for the glorious verse which says there comes out of their
bellies a drink of different colors, where is a cure for mankind, may
references have elaborated on this point showing the forms & colors
of the bee honey & its numerous usages to cure many diseases.
As such, these two glorious verses in the Bee chapter have
concisely and miraculously exposed many aspects about the honey

235

bee and bee honey and its medical utilities with many details whose
depths have only been recently discovered.
Secondly: concerning flies
In the pilgrimage chapter, god says in the glorious verse, O you
mankind, a similitude is struck, so listen to it. Surely the ones upon
whom you invoke apart from Allah, shall never create a fly, though
they gathered together for the purpose, and in case a fly should rob
them of anything, they would not be able to rescue it from him. We
are the seeker and the sought'
We firstly notice that God, the Great & Almighty strikes a
similitude using one of his creatures that seems to us as if it were
weak having no ability to get over any thing. However, it can rob man,
the strongly built & rationally-minded creature, of some of some of
his food of drink without being able to get it back. As for the second
point, it is the part which says, The ones upon whom you invoke
apart from Allah shall never create a fly, though they gathered
together four the purpose.
Modern means of examination and anatomy used by modern
science have shown that the body of the fly is created with extreme
creativity & accuracy concerning the coordination of its organs and
the performance of its functions, despite its smallness. The outward
body is covered with thick hair &tens of spurs whose form and place
are defined. The fly has two compound eyes; each of which contains
almost six hundred minute lenses. Each lens transforms a part of the
scenery lying befor the fly & consequently an assembled picture of the
viewed scenery gathered in its mind.

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In its mouth the fly has spongy parts to which the saliva comes
so as to dissolve and sip the soiled nutrition. It has three pairs of legs
and a pair of transparent wings which have fixed number of veins &
veining and they are also provided with respiratory tubes which are
closely connected with the two wings vibrate while flying on the
average of three hundred vibrations per second. In addition, the fly
can cover a distance of many kilometers all the day. Besides, this
small insect has internal digestive, nervous and respiratory systems
and blood circulation. It also has completely & performance of their
functions are not less than those of massive animals. As such, can man
create apart of fly whatever degrees of knowledge and progression he
attained?
As for third point, it is the part which says In case a fly should
rob them of any thing, they would not be able to rescue it from him
When we accurately meditate how the fly gets its nutrition, we
find it trifles with its legs the food over which it falls. The foods
specific items are scattered among the hair & spurs which cover the
fly's body and so it is impossible to get them back- when the fly
secretes the saliva on the food, the solid food is turned into liquid
state. At the same time, the saliva helps to digest nutrition party and
transfer it from starches and complicated sugary elements to simple
sugary ones.
Then, the fly sips the solution to its digestive tube where the non
dissolved into the internal hollow of the body so as to be transformed
via the open blood circulation to all the body's organs & tissues to be
provided with the needed nutrition. Thus, the result of these steps is

237

that the solid food is transformed into liquid state and the complex
food compouns are turned in to simple ones and are spread in the flys
body. After all these things, the fly flies quickly and slyly
circumventing he who tries to catch here it is impossible for man to
retrieve what the fly has robbed him of whether the part stuck in its
outward body or that which dissolved inside it. This proves gods
saying weak are the seeker and the sought.
Thirdly: concerning mosquitoes
In the chapter of al-Baqarah, the cow, God says in verse,
Surely Allah does not shy from striking a similitude even of a gnat,
or any thing above it.' So for the ones who have believed, they know
that it is the truth from their lord, and as for the ones who have
disbelieved, they say what would Allah teach by this for a similitude?
Thereby He leads many into error and there by he guides many; and
thereby in no way does He leads into error any one except the
immoral ones
As we mentioned in the pervious example about the fly, the gnat
has also acomplex structure about which we mentioned some details
in the fly. But, the gant`s way of nutrition differs from that of a fly.
In its mouth, the female gnat has sharp absorptive parts by
which it absorbs (sucks) the blood of living things. As for the male
gnats, they live on the surgery liquids of plants and the nectar of
flowers.
Undoubtedly, man is totally unable to rival God in creating a
gnat or any thing above it or inferior than it concerning size &
structure. Thus, can man be able to create a gnat, a living being whose

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body is made up of just one cell, like bacteria, which performs all
tasks of life as nutrition, excretion and proliferation. Thus, God does
not shy to give this example to mankind. Therefore, they know that it
is the truth from their lord who has created every thing & who breaks
apart the grain & the nucleuses. The believers are those who believe in
this and admit God`s favor and, thus, they are guided. In no way does
he lead into error any one except the immoral ones.

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Standards of Making Economic Decision in the Glorious Qurn

By: Prof. Muhammad Abd El-Halim Omar
Prof. of Accounting
Faculty of Commerce & Head of Saleh Kamel Center for
Islamic Economic Studies
Al-Azhar University
All praise is due to God the Lord of the worlds. Peace and
blessings be upon the prophet Muhammad and upon the people of his
household.
The Glorious Qur'n is the clear word of God. In it, there is the
original light that guides man in this life. Thus, the believer sees with
two lights; the light of revelation and the light of reason which God
endowed to him. Therefore the source of knowledge is not only
reason, as some intellectuals allege, but the source of knowledge
includes reason and revelation together. The Glorious Qurn is a
comprehensive book that includes a reference to everything, God the
Most Exalted says what means:
"We have missed nothing out of the Book." (Al-An'm: 38)
And it is the duty of the Muslim to reflect upon its verses, God
says what means,
"[This is] a blessed Book which We have revealed to you, [O
Muhammad], that they might reflect upon its verses" (Sd: 29)
And through this reflection and meditation its wonders shall not
cease, and its (unexpected) marvels shall not be old.
This is the economic aspect which some people might believe
that the Glorious Qur'n does not deal with it except through general

240

indication and in specific verses that deal with Zakah (alms-giving)

and spending in the way of God. However, the researcher will find
that the Glorious Qur'n contains more than four hundreds places that
deal with details which cover all aspects of economic studies.. These
verses categorically handle subtle technical aspects and provide
convincing explanations for incidents and new economic conditions
which the humanity is experiencing right now.

In this paper entitled "Standards of Making Economic Decision

in the Glorious Qurn" we will deal with some aspects of the
Qurnic miracles in Economics. From the very beginning, we will
shed the light on the reality of Economics and the position of making
decisions as to whether it is related to economic reality or the goals of
Economics. Then we will deal with the main thesis of the paper by
shedding light on the standards of making economic decisions in the
Glorious Qurn, through defining and explaining them in order to
reach to the aspects of scientific significance in the Qurn in the light
of intellectual and applicable contemporary Economics. Thus the
paper will be divided into the following sections:
Section One: Economics and Making Decisions.
In this section we will deal with the following:
1-

the reality of Economics and making decisions

2-

making decisions and achieving economic goals

3-

Standards of making decisions in contemporary economic

systems

241

Section Two: Standards of Making Economic Decision in the

Glorious Qurn
We will deal with the following:
1-

Standards of Making Economic Decision in the Glorious

Qurn
2-

Aspects of the Qur'nic miracles in Making Economic

Decision
Section One
Economics and Making Decisions and their Standards in Modern
Economic Systems
First: The reality of Economics and making decisions
One of the writers says: 13
"There are number of special definitions for Economics that is
almost equals the number of those involved in teaching it. The most
widely accepted definition is that "Economics is a branch of social
sciences concerned with the method applied by the individual in a
society to allocate relatively scarce resources among alternative uses
to satisfy the economic needs of the populace"
This definition touches upon several concepts related to our
topic and they are as follows:
a-

Economics is a social science, thus it is concerned with

studying human behavior towards money, or economic behavior,

and this behavior by nature depends on meaningful choice to achieve
man's wellbeing through choosing among alternative uses.
13

J. Holton Wilson, al-Iqtisd al-Juz' (Microeconomics--Concepts and

Applications), trans. into Arabic by Dr. Kamil Sulymn Al-'n (Saudi Arabia:
Dr al-Markh 1987), p. 15.

242

b-

The economic theory emerged from main hypotheses

amongst which is that the available resources are scarce in comparison

to the unlimited wants of human beings that need to be satisfied and
that there are alternative uses of resources, and man has to choose
from among these available resources to achieve the best satisfaction
of these wants.
c-

Making choice is the process of comparing between

alternative uses and this is what is called in Business Administration

as (Decision Making).
d-

Making decision means choosing one of the alternatives

which proved to be the best choice after making comparison.

Thus it becomes clear that the process of making economic
decisions in the sense of choosing from among the alternative uses of
resources to satisfy the wants represents the essence of Economics.
This led some economists to say: "In fact Economics studies how
peoples make their economic decisions and choosing from among the
available resources." This becomes clear also in achieving the goals of
Economics which we will explain in the following paragraph.
Second: Making decisions and achieving the goals of Economics:
There is a consensus among economists that the objectives of
Economic policy are to achieve two things:
a-

Efficiency means achieving the best use of resources

whether this usefulness takes the form of profit or satisfaction of

human wants or takes the form of accumulation of wealth. This
depends on the best allocation of resources in the sense of choosing
the sound means of using available resources, and then the best

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manipulation of resources through minimizing costs and maximizing

revenue.
b-

Justice means fair distribution of income and wealth

which can be achieved in two ways: the first is fair distribution of

jobs. This is to say each part in the economic process should get his
due rights without injustice like workers, who contribute to
production, capital, and organization. In other words, it is the justice
in the redistribution in the sense that the wealthy give part of their
revenue to the poor and the needy to achieve the well-being of the
society as a whole on the basis that resources are originally a gift of
God to all of his creation.
Both schools of distributions and redistribution require making
decisions represented in the state of production such as selecting the
factors of production, efficiency, and deciding the income for each
factor according to its contribution in production, they also are
represented in the state of exchanging making the right decision to sell
or purchase, determining a fair price and the way of paying it. As far
as the way of redistribution of income is concerned there are many
ways for this, such as imposing taxes, giving donations, granting
subsidies, deciding classes to whom this money will be redistributed
and the amount of money for each class. This could be achieved in a
number of ways that we can select from among them the way which
can lead to an ideal redistribution.
Thus, we can conclude that making economic decision in the sense
of choosing the best alternative from among the available
resources is an indispensable factor in Economics because it

244

represents the reality of Economics and a fundamental

prerequisite for achieving the objectives of Economics.
Third: Standards of Making Decisions in Modern Economic
Systems:
If making decisions means, as has been mentioned above,
choosing an alternative of the available alternatives to use resources,
the capitalist system which is nowadays widely spread in the world
and which is based on the philosophy of freedom and personal
interest, sees the standard of

preference for choice and making

decision is to achieve personal interest for the individual who makes

the decision. This interest means maximizing his utilities of the
economic decision as it is the case of the seller or the producer who
gets the highest profit and this what some economists expressed in the
following words "Individuals attempts to select the best available
alternative to achieve their personal goals as the benefit of the
individual increases due to his choice of an alternative,- while the
other factors remain fixed- his enthusiasm to choose this alternative
will increase." 14
Communism, which currently collapsed, was walking in the
opposite direction. It differed from capitalism because it considered
the standard of preference is to achieve the interest of the society as it
seen by the party and the responsible government. It is clear that the
standards of choice in both systems and their relations to achieve the
14

James
D. Gwartney & Richard L. Stroup, al-Iqtisd al-Juz'
(Macroeconomics: Private and Public Choice), trans. into Arabic by
Dr.Muhammad Abd al-Sabbr (Saudi Arabia: Dr al-Markh 1987), p. 21.

245

targets of the Economics focus on one target and omit the other;
capitalism focuses on achieving the economic efficiency and neglect
social justice, however communism emphasizes achieving justice and
omit attaining efficiency which can not be achieved except through
personal motives on the side of the individuals who do not participate
in making their own economic decisions. Many problems have
emerged due to the spread of these systems, especially capitalism
which lasted as the only economic system in the world after the
collapse of communism, and this what we will examine in the second
section of this study.
The Second Section
Standards of Making Economic Decision in the Glorious Qurn
and Aspects of Miracles in them
If making decision means choosing one from among the
alternatives, it will mean that there is a freedom for the individuals to
choose and assume the responsibility of his choice. In the same
manner, Islam is based on the freedom of man to choose his way even
with regard to his belief, Allah says what means:
"Whoever wills let him believe; and whoever wills let him
disbelieve." (Al-Kahf- 29)"
[O Muhammad], would you compel the people in order that they
become believers? (Ynus: 99)
"You are not over them a controller." (Al- Ghshiyah: 22).
This principle is applicable to what is below this of the matters of this
worldly life including the economic aspect. God has guided his
servants to the manner of choosing economic alternatives through four

246

standards mentioned in verse 78 from Surat al-Qasas which was

mentioned in the context of the story of Qrn the biggest capitalist in
the world, who connected the wealth he had to his knowledge and
disposition. God referred to him in the Qurn, He says, "I was only
given it because of knowledge I have."
Therefore, The Creator's guidance to the standards of making
sound decisions is very clear. Allah says,
"But seek, through that which God has given you, the home of the
Hereafter; and [yet], do not forget your share of the world. And
do good as God has done good to you. And desire not corruption
in the land. Indeed, God does not like corrupters." (Al-Qasas: 77),
This verse included four standards which will be summarized as
follows:
The First Standard: "Seek, through that which Allah has given
you, the home of the Hereafter" which means let your ultimate goal
from making decisions is to seek in what God bestowed on you in this
worldly life the Home of the Hereafter, and that you invest this money
in a way which pleases God and according to His commandments and
guidance in order to attain His reward, and avoid His punishment.
From this standard we can deduce the following points,
1-

If the economic decision means choosing what brings benefit to

man in the future, this future for the Muslim is not limited for specific
time or even ends with his death and leaving this world, but it extends
to the Hereafter and what is therein of reward and punishment. Thus
the Hereafter is considered an essential factor in making economic
decision. Consequently, in the case where there is an alternative that

247

involves disobedience to Allah, the Most Exalted, which subjects man

to punishment in the Hereafter, such alternative will not be possible,
and it does not fall within the realm of our choice when we are making
a decision.
2-

The previous standard focuses on connecting between the

economic decision, faith and belief, since believe in the Hereafter and
what is therein of Paradise and Hellfire; reward and punishment is an
integral part of the Islamic belief. Therefore the connection between
Economics and religion has been emphasized and this is contrary to
what modern economists state, that religion and morals are not at all
related to Economics. This leads us to admit the existence of Islamic
Economics which some economists deny under the pretext that
Economics studies human behavior and it does not differ from one
society to another.
3-

This standard confirms the fact that God the Almighty has

revealed instructions organizing man's disposition in money which is

summed in the rule of the "lawful and unlawful". The one who obeys
these rules will be rewarded in the Hereafter and the one who disobeys
them will be punished by God the Almighty.
4-

Adhering to these Divine ordinances and rulings concerning

man's disposition regarding money will lead to maximizing the benefit

of this money, which God bestowed on man. Those charged with
authority should watch the extent of people's commitment to these
rulings through the application of laws, regulations, administrations
and by creating the necessary measures to protect religion and the
political order of the state. However, rules and watchfulness of

248

authorities can not work by itself or become acquainted with all

actions, it is possible for the person to escape from this watchfulness
and from these authorities in different ways known in economic
literature as "immoral practices" but it is relied on man's conscience to
restrict them, and the key to arouse this conscience is to know that
God is watching us and nothing is concealed from Him, "He knows
that which deceives the eyes and what the hearts conceal" (Surat
Ghfir: 19)
The Second Standard: "Do not forget your share of the world"
which means that man in his economic behavior, which is controlled
by the rule of lawful and unlawful and obedience to God the
Almighty, should work to achieve his personal benefit and interest
from every economic decision he makes. From this standard we can
deduce the following points:
1-

This standard leads to achieving economic efficiency as one of

the two targets of Economics. Man works to best allocate and use the
resources, and this emphasizes a well-established rule from the
Islamic viewpoint which had been frequently confirmed in many
Qurnic verses which prohibits wasting money and extravagance
from one hand, and stinginess and miserliness from the other hand.
2-

Capitalism considers this standard to be the only standard to

make economic decision in accordance with its fundamental basis

which is the consideration of the individual's benefit and maximizing
personal interest, however this standard is one of four basic standards
in Islam.

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3-

Establishing this standard from the Islamic perspective is a reply

to those who claim that Islam is against being rich, increasing wealth,
and caring for personal interest. This is a clear text that invites man to
benefit from the resources which God the Almighty has created for his
people.
4-

The unequivocal Qurnic text concerning this standard is in

accordance with the sound Islamic perspective and with what man was
created with a disposition to the love of money and the wish to posses
it, thus the text came in the form of a reminder that man should not
forget his share of the world.
The Third Standard: "And do good as God has done good to
you" which means be fairly disposed and benevolent to God's
creation, and support the poor and the needy with part of your wealth
as God has done good by helping you to obtain this money. From this
standard we can deduce the following points:
1-

Focusing on choosing the best alternative which achieves the

highest possible income when making decision, thus this income

suffices man's needs and what is left behind can be used to support
others.
2-

The best use of resources does not depend only on the efficiency

of man and his effort, but there are other factors and external
Economics which God grants to us of which we can benefit from
them, and this is a reply to Qrn's saying "I was only given it because
of the knowledge I have". Therefore, it is the duty of the owner of the
money to bear part of the cost of this external Economics otherwise he

250

will be like what the economists call "free rider", and this cost
represents what man pays to the poor of God's creation.
3-

This standard is based on the nature of ownership in Islam

which states that God the Almighty is the real owner of money and
human beings are just His vicegerent and successor on this money,
thus Allah has a due right in this money, and this due right from the
Islamic perspective is the right of the society which man puts where
God commands him to spend on the poor, the needy, and welfare of
the society.
4-

Using the expression "do good as Allah has done good to you"

involves wakening man's interest that he will be rewarded by God if

he obeyed this Divine commandment. Subsequently, spending on the
poor and the needy is not, as some capitalists claim, a punishment for
the hard workers and a reward for the neglectful poor, rather the hard
worker will be compensated by God in this world by blessings in his
money and in the Hereafter with paradise and felicity.
The fourth standard: "And desire not corruption in the land.
Indeed, Allah does not like corrupters" meaning that when man made
his economic decision, he would take into his consideration that this
decision should not involves his interest only and leads at the same
time to corruption in the land and oppression of God's creation, from
this standard we can deduce the following points:
1-

Corruption is prohibited in Islam, it was explicitly forbidden. It

includes everything that leads to destruction of resources or deficiency

in utilizing them, especially the free resources such as water, air, and
public utilities which called in modern Economics "the pollution of

251

the environment". This meaning of corruption extends to include

transgression against others property and disrespect to private
ownership and this called in modern Economics "Economic
Corruption", in addition to an efficient allocation of resources, and
excessive use and wasting of these resources or miserliness in using
them which lead to using them up.
2-

The divergent meaning of prohibiting corruption in the land

involves enjoining good action and reform which indicates that the
economic decision should lead to the improvement of utilizing
resources.
These are the standards of making economic decisions in the
Qur'n, and their implications in general. As far as the aspects of
economic miracles in these standards are concerned, they will be dealt
with the following section:
Second: Aspects of Miracles in the Qur'nic Standards
Concerning Making Economic Decision
The aspects of miracles in specifying the Qurnic Standards are
numerous, we can indicate to some of them as follows,
In the last three hundred years, in which Economics has
emerged humanity has tried a number of fundamental economic
ideologies, i.e. capitalism and communism and some other mixed
ideologies which emerged as a mix between both of them such as
fascism and the welfare state, market communism, and democratic
communism. These ideologies have received too much attention on
the theoretical level that is represented in many studies and research
projects, and the dedication of time to their application on the practical

252

level. Despite all of this, these ideologies failed to achieve the

economic aims of efficiency, and justices, and it produced rotten fruits
which the world is still swallowing. These ideologies resulted in
economic instability and imbalance, public budget deficit, increase in
inflation rate and balance of payment, instability in the foreign
currency and capital markets, increase of external and local public
debt, spread of pollution of the environment, and spread of economic
corruption and immoral practices in economic dealings. Each one of
these problems has become a chronic and epidemic disease that
afflicted all economic systems of the world that has no remedy.
Therefore, aspects of miracles in the Qurnic standard of making
economic decision appear in the facts that if we followed them, they
would prevent all of these problems or restricting their occurrence and
spread as will be shown in the following analysis,
1-

Concerning observance of the first Qurnic standard "Seek,

through that which God has given you, the home of the Hereafter" will
put an end to immoral practices in dealings which generally
represented in industrial and commercial cheating, false or misleading
advertising, cases of false sale, cheating in measure and weight,
monopoly, collusion, restriction, harmful pricing, usurious dealings,
breach of contracts and fail to repay the debts, and all other practices
which people commit to maximize their profits at the expense of other
people's interest, or transgression against private property by
fraudulent and cheating means. This is because all of these practices
fall under the category of Haram (unlawful) and consuming other's
wealth unjustly which was prohibited by the shar'ah and which those

253

who commits these practices will be punished by God in the

Hereafter, because they did not take into their consideration when they
make their economic decision that God will bring them to reckoning
and reward him if he obeyed and punish him if he disobeyed and
committed these practices.
Therefore, the aspect of miracle of this standard appears in
putting an end to immoral practices which were not as prevalent in the
past as they are in modern times. It is as if this standard has been put
to prevent these increasing practices in the present time and in a way
which exceeds and surpasses all contemporary economic systems
which attempts to oppose these practices in their own ways. After it
was firmly established in the economic ideologies that have been
previously mentioned that religion and morals have nothing to do with
economy and after they failed to face these practices, they started to
talk about the development of Economics to face these poor practices
through adding the moral dimension to Economics, thus a new school
appeared which bears the name of " School of economic sociology"
that involves reshaping the economic theory in the form of moral
considerations. It is a well-known fact that there is no moral system
that could be built without being based on religion.
2-

Concerning adherence to the second standard "Do not forget

your share of the world", it will achieve economic efficiency

represented in the best allocation of resources and using them to
achieve the biggest and the best benefit of them. Thus, the Qurn
surpasses all theories and economic systems in directing to all that
realize economic efficiency by explicitly stating that man should make

254

use of what God bestowed to him of resources which will bring

benefit for him, without wasting them. Therefore, this verse includes,
as it is confirmed by many other Qurnic verses, prohibiting
extravagance, wastefulness, miserliness and all form of misuse which
minimize benefiting from these economic resources.
3-

Regarding commitment to the third standard, "And do good as

God has done good to you", it will provides remedy for poverty which
has spread widely in the present time despite the huge wealth in the
world. The number of the poor reaches three billion, nearly 50 % of
the world population. And the number of those who are below the
poverty level has reached 1.3 billion, with the gap between the rich
and the poor increased to the extent that there are 176 billionaires in
the world who own wealth which equals the national products of 45 of
the world's underdeveloped countries. This is what makes the worlds
countries agree on the necessity of facing the problem of poverty as it
was described by World Bank's Development Report which is devoted
to the theme "Attacking Poverty", this report was the outcome of 182
member countries meeting in New York in 1997 under the umbrella of
the United Nations to put program in an attempt to reduce poverty by
half in or before 2015. Despite the elapse of time since the application
of the program, poverty is increasing, that is because the program is
based on facing group poverty or poverty of the countries where the
methods the program adopted to face poverty problem takes the form
of offering financial assistance and donations from the rich countries
to the poor ones and forgiving the due foreign debts that poor
countries owe the wealthy countries.

255

Thus, the aspect of the Qurnic miracle appears in making

benevolence a personal responsibility on every owner of money,
following a specified course in combating individual poverty with
different effective methods such as payment of Zakah (the poor-due),
endowment, spending on the poor relatives, observing the rights of the
neighbors and honoring guests, in addition to various voluntary
charities. If each owner of money would comply with these
obligations towards the poor, from the very beginning, and adhere to
the standard of doing "good to others", poverty problem would not
reach to the extent it has.
In Islam, the concept of benevolence is not confined to
donations and spending money, giving endowments for the sake of
God, but it extends to include, selling, purchasing, leasing, labor, and
all kinds of debts. Aspects of benevolence in these dealings are
represented in being truthful in telling all the necessary information
without misleading the involved parties, and the persistence of each
party to give the other their full due rights. This will put an end to
many problems which current economic systems are suffering from in
the present time such as cheating in commodities, raising prices,
slacking on the part of the employees, or decreasing their wages on
the side of the employers and claiming insolvency to repay their debts.
4-

Adherence to the fourth standard "And desire not corruption in

the land." Will put an end to the following problems:

a-

Pollution of the environment which has reached such a

higher extent that countries have been forced to issues laws to fight
this problem and establish organizations to focus on this, even to the

256

point of creating new ministries concerned with the environmental

issues, and despite these measures, pollution and what results from it,
such as the serious consequences on man's health and on the balance
of the environment, are increasing.
Although the Qurn was revealed in a time where the problem
of pollution did not exist, the prohibition of corruption in the land is a
clear indication to the extent of the miraculous nature of Qurn which
made protection of the environment a religious responsibility on every
single person and considered it to be a branch of faith as it was clearly
mentioned in the following prophetic tradition, the prophet says, "
Faith has over seventy branches the most excellent of which is the
declaration that there is no God but Allah and the lowest of which is
the removal of what is injurious from the path" (Narrated by Muslim).
If the present time of the Muslims was closely connected to their past,
the problem of pollution would not appear.
b-

The problem of "economic corruption" which according to

modern economic conception is represented in what is known as the

grand corruption which means the abuse of power of those entrusted
with authority for personal illegal gains. At a time when bribes were
paid to the lower echelon civil servants in the state, the world did not
pay any attention to this problem. However after the increase of the
abuse of power by the high echelons, presidents, prime ministers and
ministers who collected huge fortunes in the form of commissions,
sometimes the matter involves financing electoral campaigns of some
presidents by businessmen via suspicious transactions. This happens
in some countries who take pride in their adherence to democracy, the

257

world has become concerned with the problem of corruption,

hundreds of books and treatises have been authored, several
conferences and seminars convened to study this phenomenon and to
face it. This is due to its serious impact on economic systems.
Moreover, an international organization has been established bearing
the name "Transparency International" headquartered in Berlin,
Germany, its mission is to curb corruption through national and
international coalitions and tracing all cases of corruption in all
countries of the world. However, the world has failed to face this
problem which resulted in another crime to cover cases of corruption,
i.e. "money laundering", the attempt to invest money gained through
illicit means in a way that makes it appear to have been gained in legal
ways to mislead organizations of combating corruption.
Thus, the aspect of the Qurnic miracle appears, it prohibited
corruption in general and all of its forms whether big or small when
the problem of corruption did not exist in the same way as it is
existing right now. Bribes and all other forms of illicit gains are
decisively prohibited by Islam. Moreover, the Qurnic miracle is
clearly manifested in the fact that it has exclusively dedicated a verse
that talks about the grand corruption such as the bribery of the ruler,
Allah, the Most Exalted says,
"And do not consume one another's wealth unjustly or send it [in
bribery] to the rulers in order that [they might aid] you [to] consume a
portion of the wealth of the people in sin, while you know [it is
unlawful]. (Srat Al-Baqarah: 188)

258

c- The practical proof on the precedence and superiority of the

perfection and comprehensiveness of the Qurnic standards is that
after the emergence and aggravation of the above mentioned
problems, contemporary economic systems started to mend their
worn-out clothes, bridging the gaps in their theoretical buildings, and
healing their subsidiary systems and practical measures and in
contradiction to their principles. These amendments are an attempt to
draw near to the Islamic pattern. After the failure of the false dream of
communism to create a society in which equality and brotherhood are
predominant, attempts to inject the system with the market dimension
in administrating the economy were known as market communism,
and after the failure of "democratic communism", the whole system
was completely collapsed. As far as capitalism, which started to
prevail over the world in the present time, is concerned it has been
subjected to several amendments some of which are related to our
subject and we can refer to them as follows:
1- The appearance of development in the ideological schools of
capitalism, the most important of which is the school of "donations
Economy" which takes into consideration when making economic
analysis the human aspect. There is also the school of "Humanistic
Economics" which endeavors to improve human (not merely
"economic") welfare throughh admitting the principle human moral
system of values. Additionally the school of "Economic sociology"
aims at remolding the economic theory in a new shape of ethical
considerations. All these schools attempt to remove the deficiencies of

259

capitalism in the moral and human aspects, all of which are referred to
by the first standard mentioned in the Qurn.
2- Governmental intervention to deal with illegal practices in the
market which was known as "Anti-monopoly Legislations" in the
form of laws to prevent any kind of monopoly which results in
harming others such as, harmful pricing, dumping, false or misleading
advertising, connecting contracts, elimination contracts, and mutual
contracts, and this what the first and second standards of the Qurnic
standards achieve.
3- A tendency to what is known as "welfare state" whose basic
philosophy is based on caring for the poor class, and achieving social
justice which the market system failed to realize. This is what the third
Qurnic standard makes real.
4- The appearance of research which deal with" Environmental
Economics" to show the effects of activities that lead to pollution of
the environment, estimating their costs, defining the responsibility for
the environment and forcing the projects responsible for it to bear the
costs of this pollution. This is what the fourth Qurnic standard
ensures.
5- Enacting legislations and establishing organizations to fight
economic corruption and money laundering and this is what the first
and fourth Qurnic standards mentioned above bring into effect.
Practically these amendments could be seen clearly within the
framework of making decisions regarding economic feasibility
patterns; therefore, after the personal interest represented in the
income or the profits had, at one time, been the basic standard to make

260

decision. These patterns started to include other standards which bring

them very near to the Islamic methodology. This becomes particularly
apparent in the feasibility studies which include data dealing with the
impact of the project on the environment and the way of the harmful
influences of greed; in addition to the contributions of the project
through the services it offers to the society.
This change was not a voluntarily one which emanated from the
individual conscience, rather it was the result of legal conditions
which every individual must abide by. The problem of corruption
became so prevelant that international economic organizations decided
not pollute the environment or to deal with any commodities or
countries where corruption prevails, whether it takes the form of
financing, or marketing of illicit commodities, thus the precedence
and supremacy of the Qurnic standards which is considered a
miracle becomes apparent.
Man-made economic systems which tend to naturally and
principally work to achieve only one different target of economy, this
target is represented in capitalism in realizing economic efficiency and
it failed to achieve justice. Communism claimed that it was working to
achieve justice, but it failed to realize economic efficiency. Thus, the
Qurnic miracle is apparent in the fact that the four Qurnic
standards of making economic decision work towards targets,
efficiency and justice, and strike a balance between both of them.
There is another aspect of the Qurnic economic miracle which
generally appears in the style with which the Qurn deals with
economic matters. This is represented in the fact that by nature man

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loves money and makes every effort to collect more money and use it
in the way which realizes the biggest possible benefit. In his quest to
achieve his goals, man may inadvertantly increase his money at the
expense of others be it by cheating, fraud, swindling, bribery,
embezzlement, theft, monopoly, usury, and other immoral practices
which are widely spread in this day and age. On the other hand, man
refrains from granting his money to others as long as he did not
directly have the return of what he is granting. Therefore, the aspect of
the Qurnic economic miracle generally appears in making economic
decision, and particularly appears as will be shown in the following
analysis:
1-

The number of the Qurnic verses that urges man to earn

money is very few, this is consistent with the natural inborn

inclination of man which God created in him is the love of money and
his desire to earn it as it was indicated by a scholarly writer, "God is
just content with what he created in us of love for money and desire to
collect it, thus He did not make earning money an obligation like that
of prayer and fasting"

15

, for this reason the Qurn gives us the

standard of making economic decision in this expression, " Do not

forget your share of the world".
2-

Man in his love for self may make him spend money on his lusts

and false desires which are considered a kind of extravagance and

wastefulness and his love for money may lead him to become stingy
and hoard his money, thus the Glorious Qurn generally gives
15

Al-Birkaw Muhammad 'Al , Rislh f Tafdl al-Ghan al-Shkir ala al-Faqr

al-S bir, manuscript in Kuwait University.

262

attention to prohibit extravagance, wastefulness, stinginess and

miserliness, because these things belittle economic efficiency.
3-

It is to be noted that the Glorious Qurn in several verses

focuses on the prohibition of earning money in illicit ways that are

based on illegal practices that is represented in consuming people's
wealth unjustly, thus the Qurn worked towards protecting people's
private ownership. This becomes very clear in making economic
decision in the light of the first and fourth standards.
4-

It is to be noted that the Glorious Qurn, in several verses,

focuses on cooperative spending which is directed to the poor and the

needy by way of inviting the rich to spend their money and
intimidating them from hoarding it up in a manner that lead to
realizing the social justice. This is quiet clear in the third of the
Qurnic standards.
Conclusion
It becomes clear that the Qurnic standards of making decisions as
they were mentioned in the verse 77 of surat al-Qasas, include several
aspects of miracle represented in the precedence and supremacy of the
Qurn whether in terms of expression, comprehensiveness, or facing
future incidents that has taken place fourteen centuries after the
revelation of the Qurn and which led to many problems such as
poverty, illegal practices pollution of the environment, and economic
corruption. Although human thought has reached its peak, it has not
reached twhat the Qurn stated.
Regrettably, we have the Qurn at our hands, but leave its
teachings, and wander aimlessly in search for thoughts and Western

263

systems which we have tried out for a long time and put us into the
lower end of the nations. Is it not the time to focus our attention to the
teachings of the Qurn and the traditions of the prophet Muhammad?
We must in order to rise above the miserable life which these thoughts
and Western systems and our deviation from God's straight path have
led us to. However, God warned us against turning away from His
way, he says:
"And whoever turns away from my remembrance indeed, he will
have a depressed [i.e., difficult] life, and We will gather [i.e., raise]
him on the Day of Resurrection blind. (T H: 124)
Finally, what has been presented in this paper is but a small part
of a wealth of information, and it is a drop of the ocean of the Qurn.
The claim is not to have reached all that the Glorious Qurnic verse
included of the aspects of this miracle, but it is an attempt to find out
some of the wise teachings and upright directions of the Glorious
Qurn in the field of making economic decisions. We Allah for
forgiveness for any mistakes and shortcomings, as the intention is to
research for Gods reward and to propagate the message of Islam.
With Gods will Muslims will put their faith back in the Qurn and
follow its teachings.

264

Glimpse of Qurnic Miracles in Economics

By: Dr. Shawki Ahmed Donya
Professor of Economics, Dean, Faculty of
Commerce, Al-Azhar University, Mansoura

Praise be to Allah Almighty, Peace be upon the Messenger of

Allah.
This section deals with Qurnic miracles in the field of
economics with an introduction covering important issues in this field
of knowledge.
To begin with draw, in advance, the readers' attention to certain
matters:
1- Islam is, as it is well known, a creed, Shar'ia and ethics, system as
well as work, or let us say, religious and worldly matters, or rather, it
is din (religion) for this life and Hereafter. It is intended to serve man's
best interest in both this life and Hereafter (darin). If this life is good
and sound, then the Hereafter will be full of happiness. In order for
this life to be good every thing in it should be good, in every aspect
and field. One of the most important of such aspects is economics that
secures man's minimum physical needs so that he would fulfill his
tasks in worship, acting as God's regent on earth and creating activity
in this world according to Divine orders. This will certainly help
improve his worldly life and Hereafter. As such Islam naturally has
its guidance and message in the field of economics.
2- The Glorious Qurn is the first source for Islam, there is no need to
speak on what the Qurn is, as it is known to every one, be they

265

educated or not, Muslim or non-Muslim. However regarding its

characteristics and descriptions it needs explanation and interpretation.
This section is not intended to examine these characteristics and
descriptions; rather it focuses on one such characteristic that is closely
connected to our topic. We shall refer to it by listening to the Qurn
itself and to the Sunna and what the Jinn and non- believers
(Mushrikin) said about it.
a- The Qurn as described by Allah in the Holy Book itself is a
guidance and light: "a guidance unto those who ward off (evil)" (AlBaqarah: 2) "The month of Ramadan in which was revealed the
Qurn, a guidance for mankind, and clear proofs of the guidance, and
the Criterion (of right and wrong). (Al-Baqarah: 185)

"Verily we

have brought them a Scripture which We expound with knowledge, a

guidance and a mercy for a people who believe." (Al-Arf: 52), " He
it is who hath sent His messenger with the guidance and the Religion
of Truth" (At-Tawbah: 33), " And We reveal the Scripture unto thee
as an exposition of all things, and a guidance and a mercy and good
tidings for those who have surrendered to Allah." (An-Nahl: 89),
"Now hath come to you light from Allah and a plain Scripture."
(Midah: 15), "Then those who believe in him, and honor him, and
help him, and follow the light which is sent down with him: they are
the successful." (Al-Arf: 157), "O mankind! Now hath a proof from
your Lord come unto you, and We have sent down unto you a clear
light." (An-Nis:174)
b- The Qurn as described by the Prophet (PBUH) or as Allah
Al-Mighty described it through His Prophet who does not speak

266

fromhis own desire, it is the divine inspiration. As Ali said in Hadith

quoted by Imam Ahmed and Al-Turmithi," I heard the Prophet
(PBUH) saying: there will occur persecution as dark as dark nights. I
asked: what is the way out? He said: Allah's Book, it contains stories
of those who came before ye and those who will come after thee, your
own affairs, it is a conclusive word, no pleasantry. Any forward
potentate who discards it will be destroyed by Allah, he who seeks
guidance not from it will be sent astray by Allah, it is Allah's straight
path, it does not send people astray, tongues do not find difficulty in
reading it, opinions do not differ about it, scholars are always in need
to understand it, they do not feel that what they have learnt

is

sufficient or enough, pious people are not fed up with it, it has
unending miracles.
c- The Qurn as described by the Jinn when they heard verses from
the Prophet (PBUH): "Say (O Muhammad): It is revealed unto me that
a company of the Jinn gave ear, and they said: Lo! It is a marvelous
Qurn. Which guideth unto righteousness, so we believe in it and we
ascribe unto our Lord." (Al-Jinn: 1-2), "They said: O our people! We
have heard a scripture which hath been revealed after Moses,
confirming that which was before it, guiding unto the truth and a right
road." (Al-Ahqf: 30)
d- The Qurn as described by an idolatrous (Mushrik), Walid
Bin al- Mogheira "its low part is full abundance, its upper part is very
fruitful, nothing transcends it, it is superior."
This indicates that the Qurn is a book of guidance, light that
uncovers all aspects of the road, it is, in fact, overwhelming and

267

universal guidance, its miracles have no end, according to the Jinn it is

not a strange book, rather it is a book of miracles, and in view of
idolaters it is far above anything else.
Miracles of the Qurn
Researchers and scholars paid great interest throughout history
until today to miracles of the Qurn, especially clear proofs, in past
times,

16

and scientific miracles especially in natural sciences in our

present era.
Those who dealt with miracles of the Qurn included AlNizam, Al-Jaheth, Bin Hazm, al-Wassiti, al-Rumani, Abdul Qader,
Al-Baqilani, al-Khattabi, Bin Soraqa, Al-Rafei'

17

, Draz18, Al-Kholi,

Abu Zahra 19, Arjoun, Al-Najjar, Ahmed Shawki, Ghunaim and many
others. We will not enter the field of defining and analyzing the
concept of the miracles of the Qurn, this is beyond our capacity, the
capacity of this paper and that of its author. It is sufficient to make
references that may open the way to understand this topic and explain
features of this common term. This term is derived from "I'jaz"
inability to do something, and doing it is beyond man's capability and
means. This "I'jaz" indicates that we are before something that we can
not do, nor come up with something similar, then the question is:
What is there in the Qurn that we cannot do the same?
16

Sheikh Muhammad Sadek Arjon, the Glorious Qurn: Guidance, Miraculous

Aspects asMentioned by commentators, Dar Al-Qalam, Damascus.
17
Mustafa Sadeq al-Rafei', Miracles of the Qurn, Dar al-Kitab Al-Arabi, Beirut.
18 Dr. Mohamed Abdullah Draz, the Great Tidings/New Perspective of the
Qurn, Dar Teiba, Riyadh.
19 Sheikh Muhammad Abu Zahra, The Grand Miracle/The Qurn, Dar Al-Fikr
Al-Arabi/Cairo

268

The right answer to this question, Allah's knoweth better, it is all

the Qurn, with all that it contains, it is method and meaning, texture
and structure, it includes faith, Shar'ia, morals, dealings, tidings and
stories. All that can be added to it is miraculous in texture and
structure, style and meaning.
Concentrating on the most important description of the Glorious
Qurn, which at the same time constitutes the major and fundamental
task of it, namely, guidance, then terming it as miraculous will enter
primarily in the miraculous process of the Qurn. This is firstly
because it is the prime and only task, for if the Qurn is not
miraculous in its job, then how miraculous will its task be? Secondly
is the eternal aspect accompanying the Qurn everywhere and in
every time, whether it is with the Arabs or non-Arabs, in the past,
present or future, educated and illiterate.
As mentioned guidance of the Qurn is the best description of this
Holy Book, it is overall and comprehensive guidance "We have
neglected nothing in the Book (of Our decrees)." (Al-Anm: 38)
Guidance of mind, senses, heart, conscience, soul and self , money,
economics, sociology, education, politics etc. It is also guidance of
values and morals. This is no strange because the Qurn is the main
source for Islam, the eternal religion.
In this regard, we would like to add that Qurnic guidance is
miraculous, in the sense that only Allah Al-Mighty can reveal such a
book in its perfection and beauty. This is uttered by reason and logic,
as uttered by inspiration, transmission and hearing. Allah says,

269

"Lo! This Qurn guides unto which is straightest" (Ibrheem: 9)

This verse is self explanatory, the Qurn guides to which is
straightest, best and most perfect in every field."
Herein lies the biggest challenge, let all people along with the
Jinn bring such Qurnic guidance in all its aspects and fields. Allah
says
"Say: Verily, though mankind and the Jinn should assemble to
produce the like of this Qurn, they could not produce the like
thereof though they were helpers one of another." (Ibrheem: 88)
Certain scholars (Ulema) with success granted by Allah
indicated that the major miracle of the Qurn lies in its guidance.20
The miracles in the Qurn do not stop at referring to
extraordinary issues which has only recently been known to science,
as often mentioned by some of those who speak about miracles in the
Qurn, making it seem as if this is the only aspect of this miraculous
nature of the Qurn. Granted, modern science has uncovered various
truths that help to discover some of the miracles of the Qurn as it
had dealt with those truths long before modern science.
In fact this creates imbalance in the true concept of miracles in
the Qurn, especially if it is understood in its right and wide concept.
This refers to Qurnic guidance which is a miracle in every aspect
and this has nothing to do with discoveries in modern science. What
affects such understanding by some people is that such statements
remove the miraculous nature of the message because in this era man
20 Sheikh Amin al-Kholy, Of Qurnic Guidance, in their wealth, Dar al-Nashr
Printing/ Cairo

270

has finally discovered these things. It was a miracle in the past but at
present it is not considered so and this is wrong. The Qurn is
miraculous in every era, before every generation and before the
leaders of science and knowledge came into being. This is very true in
that the Qurnic guidance addresses every era and generation.
Whenever human science achieves progress the Qurnic miracles
become clearer and humans' inability to attain the like also becomes
clearer.
This takes us to the fact that the most appropriate and right
methods to study the Qurnic miracles are those which go through
studying the Qurnic guidance in specific scientific domains. Every
objective scientific and serious study of the Qurn in any field of
science, is a study in the Qurnic miracles. Whenever this study is
right and accurate it will clearly uncover Qurnic miracles. If
economic scientists speak about the Qurn and economics, they will
be in the field of the Qurnic economic miracles, and this applies to
all branches of science.
We must, however, state that the Qurnic miracles in economic
and social fields and their study are no less important than those in the
field of physical sciences. This is because one field is that of thought
and vision, which is opposite to that of the second. Advocates of the
former very often ignore the Creator and His guidance, whereas
advocates of the second do little. Therefore, the challenge in the
former, social domain, is more important than that in the second, the
scientific domain.

271

Nature and Limitations of this section

In view of what has been mentioned above, we will understand
the nature of this section, and its contents. It is a contemplation based
topic regarding Qurnic miracles in the field of economics. It is
confined to thinking of the Glorious Qurn without deliberately
examining the Prophet's Sunna, in what we may call Prophetic or
Sunna miracles, because as there are miracles in the Qurn there are
the same in the Sunna, all of which come from Allah. To understand
miracles in the Qurn requires, in most cases, due attention to the
Sunna, as it is what explained the different aspects of guidance in the
Qurn.
We will not, however, deal with details and meanings of
Qurnic guidance in economics or other domains. This is not a deep
detailed and expanded study of the issue of spending in the Qurn,
for example, or that of production, exchanges etc. It is an overall view,
it does not replace detailed and deep study of the minute details of this
subject.
Keeping all of this in mind ee come to the core of the of the
paper, knowing what we are doing, presenting models of observations
we have come across in this regard.
The First Observation
Qurnic guidance covers completely with the aspects and
dimensions of the economic phenomenon. The Qurn deals with
economics, its major foundations and bases that are essential for any
efficient and effective economic activity or productive economic
behavior, some times it stops at the general foundations and

272

principles, other times it concentrates on the minute details, something

miraculous in general and in detail.
A great indication of the Qurnic miracles in economics is the
fact it pays extra attention to this field, quantitatively and
qualitatively, so that any reader interested in economics would think
that he is reading a reference book in economics, a prestige only
attained by the Glorious Qurn.
The Second Observation
Economic matters are widely spread in Qurnic guidance, and
if the latter has fully covered and embodied the former, then this
phenomenon has occupied high position in guidance. Economic
direction is found in faith, legislation, ethics and narrations. In this
respect Allah says,
"Who believe in the unseen, and establish worship, and spend of
that We have bestowed unto them. And who believe in that which
is revealed unto thee (Muhammad) and that which was revealed
before thee, and are certain of the Hereafter. These depend on
guidance from their Lord. These are the successful." (AlBaqarah: 3-5)
And His saying
"It is not righteousness that ye turn your faces to the East and the
West; but righteousness is he who believeth in Allah and the Last
Day and the angels and the Scripture and the Prophets; and
giveth his wealth, for love of Him, to kinsfolk and to orphans and
the needy and wayfarer and to those who ask, and to set slaves
free, and observeth proper worship and payeth the poor due. And

273

those who keep their treaty when they make one, and the patient
in tribulation and adversity and time of stress. Such are they who
are sincere. Such are the God-fearing." (Al-Baqarah: 177)
Allay says,
"Successful indeed are the believers, who are humble in their
prayers, and who shun vain conversation and who are payers of
the poor-due." Allah also sayeth," 76:8-10," And feed with food
the needy wretch, the orphan and the prisoner, for love of Him.
(Saying) We feed you, for the sake of Allah only. We wish for no
reward nor thanks from you. Lo! We fear from our Lord a day of
frowning and of fate." (Al-Muminn: 1-4)
In the Qurnic legislations we have legislations concerning
Zakat(poor-due), debts, banning of interest (Riba), cheating,
undervaluation and squandering your wealth among yourselves in
vanity, financial atonements, banning of bribery, penalty of stealing
and al-hiraba( those who strive after corruption in the land by killing
innocent people stealing by force of arms and robbery).
In Qurnic stories there is not one narration that does not
involve an economic aspect. Read, for instance, the story of creating
the earth, that of Adam and Eve in Eden, the two sons of Adam, the
stories of Noah, Hud, Saleh, Shu'eyb, Joseph, Sheba, Dhul-Qarneyn,
owners of the garden etc.. These confirm our observations regarding
the Qurnic guidance and the position of economic affairs therein.

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The Third Observation

The Qurnic guidance in economics uses unique terms

21

the

economic reader of the Qurn will certainly find:

First- Despite the Qurn's deep interest in economics, as
mentioned above, it did not use many common economic terms such
as: production and consumption, investment, resources, development,
growth, under-development and taxes etc.
Second- It uses a number of uncommon terms in economics,
such as preference (altruism), corruption, reform, thanks, graces, good
things,

amnesty,

blessing,

sustenance,

parsimony,

stupidity,

impurities, earn living, zakat, alms and seeking Allah's bestowments.

Each of these terms and names has meaning, and many common
economic terms have passive suggestions as the following example
indicates:
1- In spite of the Qurn's great interest and its urge for production it
did not use this term at all, instead it used terms like working, gaining
and seeking Allah's favors. In Arabic produce deals with material
matters, if a goat produces it means it gives birth. Economically
production in true sense is not confined to physical or material
aspects, rather it covers multiple arenas. Terms in the Qurn cover all
such meanings, unlike the term production in economics, to say that
such activity involves seeking God's favors is quite serious and
important because it seeks to achieve God's favors.

21 Shawki Donya, the Qurn and economic theorization, Modern Egypt

Magazine, the Political Economy & Legislation Association, Cairo.

275

2- In its increasing urge to exploit resources and improve economic

state of affairs, the Qurn does not use growth or development terms.
It used other terms such as inhabiting, reform, empowerment etc.
Economists are well aware of how terms such as growth and
development are full of quantitative issues with the absence of
qualitative matters; this will certainly have negative effects.
Economists spared no effort to insert such qualitative matters at the
level of means and ends. Originally this term was not coined to cover
the issue, therefore the search for an all encompassing term is still
ongoing..
3- The Glorious Qurn has not used the term resources although it
mentioned it in several Suras (chapters) in various contexts:
agricultural, metallic, human and financial. It used instead the term
grace, and this is far better than the meaning of resources, it is
sufficient to indicate that it is the source of man's comfort and ease, it
also indicates that these are grand graces bestowed by Allah the
Benefactor. As such it calls for its appreciation, protection and
utilization.
4- Though the Qurn strongly called for spending and presenting
compulsory legislations, worshipping and rituals for spending, it did
not used the word tax, and the effects and meanings of such terms are
self-explanatory.
5- On many occasions the Qurn spoke about utilizing commodities
and services to meet man's needs, or consumption as indicated by
economics, it did not use this common term in this respect. Such a
term involves depreciation and annihilation of goods, the word

276

"depreciate" means that consumption is a destructive and extinctive

activity.
In fact this is one aspect of the process of consumption; there is
another more important one, namely, a constructive, formative
dimension. If a commodity is depreciated by using it, it leads to
building a human, lending itself to physical, mental and spiritual
energy that produces a large number of commodities and services. So
it is not a matter of depreciation, rather it is construction; therefore, it
is subject to many quantitative and social controls. This leads to the
constructive effect and as such it is merely a process of destruction
and reconstruction.
6- The Glorious Qurn has strongly urged for proper utilization of
resources without wasting or making them inactive as

termed in

modern economy as economic under-development, yet it did not use

the term under-development or backwardness, instead it used spoiling
and rejection of grace. Economists do know the observations
regarding under-development and the ambiguity surrounding it on one
hand and bias on the other. I.e. spoiling is very obvious on one hand
and objective on the other. So this term is unacceptable and rejected
regardless of any considerations that may cause controversy and
disagreement that would disrupt and destroy the whole subject.
This does not, however, mean that all known economic terms
are not sound or acceptable, or that the Qurn mentioned all
economic terms required. These are only examples which the Qurn
intends to guide us to so as to choose what is appropriate and
acceptable taking their meanings or suggestions into account.

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The Fourth Observation

In its guidance regarding economics, the Glorious Qurn
referred to what is known as descriptive, positive and normative
statements. The first deals with reality as it is, it describes and defines
it without interference in its direction or evaluation. The second deals
with it as it should be, it directs and leads, uses the stick and carrot.
Science in case of social sciences consists generally of these two
aspects: positive and normative. Man in his scientific, thinking and
knowledge efforts needs to employ both and as such he requires
guidance and direction in both.
The Qurn provides man with direction and guidance in this
technical aspect and used both statements, here are some examples:
"Give not unto the foolish (what is in) your (keeping of their)
wealth, which Allah hath given you to maintain." (An-Nis: 5)
"And not let thy hand chained to thy neck nor open it with a
complete opening, lest thou sit down rebuked, denuded." (AlIsr: 29)
" If He should ask it of you and importune you, ye would hoard it,
and He would bring to light your (secret) hates." (Muhammad:
36-37)
"Lo! The wrong-doers will not be successful." (Al-Anm: 21)
"Allah hath blighted usury and made almsgiving fruitful." (AlBaqarah: 276)
The Fifth Observation
1- As a matter of fact Qurnic guidance in the field of economics
uses miraculous expression and style such as:

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4:5 " Give not unto the foolish (what is in) your (keeping of their)
wealth, which Allah hath given you to maintain, but feed and
clothe them from it, and speak kindly unto them."
This verse addresses community, but which community? Is it the
Ummah? Or a group of custodians and saints? Are they the
enlightened orthodox people? Or rulers? The verse covers all such
interpretation without affecting the intended meaning. Who are the
foolish? Junior people? Spendthrift? Shortsighted? Those who lack
faith and piety? Are they the individuals or rulers? The verse covers
all these, the word "your wealth" a plural pronoun that indicates a
group of people, who are they? What is this wealth? Is it the wealth of
the sane enlightened orthodox people addressed? As such every sane
adult, individual or group or Ummah must not give their wealth to the
foolish insane people, regardless of their description. But what about
the wealth of the foolish themselves, shall we leave to them to waste
it? The answer is no. The wording of the verse includes this meaning,
this is of priority, this is confirmed by the verse "which Allah hath
given you to maintain", wealth is the backbone of life we must
preserve and maintain it; regardless of what is it or who is its owner?
This cannot be done by giving it to the foolish who cannot maintain it,
whether it is his wealth or others'. Why it is addressed to the first
person not second? In sense that " do not give to the foolish their
wealth, in this case it would mean the wealth of the foolish only, when
it is made in the plural first person, it means the wealth of the whole
group, it is given to be managed by individuals according to a specific
system, it remains there as long these are faithful and honest people, if

279

their behavior changes, wealth will be taken away and given to sane
people who can manage it properly. At the same time the foolish will
not be left to suffer hunger and need, they will be assured of decent
life, materially and morally through investing such wealth and use its
returns. Taking wealth away from the foolish is good for him first and
the community next. This can be seen in the verse 4:5 "but feed and
clothe them by this wealth," it is more appropriate to say "from it".
The verse presents both the descriptive and normative
statements together, it indicates that sane man in society represented
by a group is something essential, otherwise this Qurnic guidance
will be meaningless. Therefore, it is a call for finding sane and
orthodox people, consumers, producers, employees and rulers. As
such the verse, although brief, covers the economic phenomenon and
presents foundations needed to have an efficient and just economy at
macro and micro levels.
2- Allah says:
"He it is Who created for you all that is in the earth." (AlBaqarah: 29)
We underline here the word "all" and its position in the verse.
The question is "this word is connected with what others and, it
denotes what? Is it related to the pronoun for you" or " in the earth"?
It may mean both, this can be a very important economic meaning. If
it is linked to the pronoun then all that is in the earth is for all people
without distinction or differentiation between one generation , race ,
religion or place or another, utilizing what is in the earth goes to all
people any time or place. Every human being is entitled to benefit

280

from the natural resources created by Allah because He created for all
mankind. This does not mean to ignore any order or system that
allows each one to have his right provided that such systems or
legislations do not contradict with this origin presented by this verse.
Regarding the economic signs here we see the serious
confrontation and strong drive against monopoly or control by the
state or group or region over the world resources leaving the rest to
hunger, need and poverty. The verse calls upon us to establish a just
and equitable world economic order. If we connect the word all" with
"in the earth", this means that all plants, animals, solids, insects, birds
etc in the earth, including those of which we are not aware, are created
for man's sake and benefit. Therefore, we must preserve and protect
every thing in the earth if any part of it is lost then man's interest and
benefit are lost.
The verse also obviously indicates that environment and that
which it is made of is essential and necessary for man. The verse urges
for more scientific research regarding the universe and its components
in order to fulfill God's purpose behind creating this universe, namely,
man's benefit. This is also a clear cut call for establishing an effective
world system to protect the environment every where against different
kinds of aggression. If the Qurnic wording comes differently, the
verse would involve all such guidance. If it states He created for you
all that is in the earth" then this will only cover the environment, if it
says " He created to all of you what is in the earth" then the main
purpose will be for the people only. The miraculous Qurnic verse
puts the word all" in this place in order to cover both meanings.

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3- Verses that deal with Zakat are numerous. In dealing with this duty
the Glorious Qurn uses the word "give" except in one single case, in
prayer it uses the word "perform". In the Qurn we read those who
perform prayer and give alms (zakat), in Hadith the same words are
used in this respect. There is one verse in the Qurn regarding giving
zakat
"And who are payers of the poor-due."
(Ar-Rad: 4)
Does this involve something wise? Yes. Giving according to
linguistics means with ease. The verse denotes that man should pay
his zakat with no feeling of resentment. Verses to this effect describes
behavior, guide to this sound and decent conduct, it is descriptive and
normative, something to be made, given or paid. The only verse that
involves payment is that believers, for the sake of zakat and giving the
same, they practice their economic activities effectively and efficiently
in order to attain the honor of giving zakat. As such zakat is a motive
for successful economic activity. The Qurn combines effectiveness,
seriousness and strength in collecting zakat, ease and facility and
desire to give to those who deserve. In all we find descriptive
statement and valuable meaning, something that only Allah's words;
the Qurnic guidance can ever reach.
The Sixth Observation
The Qurnic guidance is in complete and strong harmony with
human nature. This can be explained from various aspects but it is
sufficient to do it from two angles: volume of guidance and its nature.

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First: Volume of guidance: The economic behavior regardless

of its different domains and fields, falls under two major categories:
gaining and spending. Man earns money and spends the same, and so
on in a continuous cycle. Both are essential, we cannot do with one
and leave the other, life cannot thrive without both. This issue has
various aspects and angles including their relationship with human
nature. Man has a natural tendency to gain, produce, bring and own
money; this is not the case with spending money, especially if it is
regarding others. In fact, there are adverse natural disposition against
such behavior. The Qurnic verse approves the first position:
"And love wealth with abounding love." (Al-Fajr: 20)
A second verse supports the other stand
"Say unto them: If ye possessed the treasures of the mercy of my
Lord, ye would surely hold them back for fear of spending, for
man was ever grudging." (Al-Isr: 100)
This shows that the right dealings with these two kinds of
behaviors should concentrate more on spending and less on
production, as the former requires more guidance and the latter has
nature to play a prominent role in a humans way of being.
How the Qurnic guidance deals with this topic:
1- The Qurnic guidance starts by accepting the nature factor in
gaining and producing on one hand, and spending and distribution on
the other, explaining the positive side of nature towards gaining and
its neutrality, if not passivism, towards spending. The Qurn admits
man's nature, it does not seize or confront it, so man trusts it and its
guidance and direction.

283

2- The Qurn deals in a noted and wide manner with spending. Most
verses in the Qurn have something regarding this matter in one
aspect or another. Yet it deals briefly and quickly with that of gaining,
it does not pay much attention to urging or ordering people to gain,
rather it underlines its controls, restrictions and frameworks. As such
it reiterates prohibiting of interest (Riba), fraud, injustice, stealing
others' wealth, it also prohibits bribery, gambling, malice and stealing.
This is a true reflection of human nature, because since man is very
interested in collecting and gaining money he may pay no attention
whatsoever to legitimate or illegitimate means to do that. Therefore,
he is in great need for more guidance and direction. Regarding
spending, the Qurnic guidance deals in detail with this issue and
follows it from its different aspects. In various locations the Qurn
reminds us of spending; it mentions motives, goals and maximizes
penalties. It also tackles ways and means, amounts, directions and
aspects of this matter. At times, the Qurn abandons speaking in
general terms and concentrates on origins and principles and minute
details, small aspects of the issue as it is the case in spending and
distributing Zakat and inheritance. Casting a glimpse on verses that
deals with gaining money, production and spending money for the
poor and the needy will shows the disparities in the number of verses
dealing with each issue.
Perhaps paying attention to two things will add to our
understanding of the miracles in the Qurn's economic guidance:
1- Economists are well aware of the fact that production is less
difficult and complicated than distribution.

284

We find interesting

paradox in that economics accepts this fact yet its efforts concerning
production transcend its effort regarding distribution, and this is clear
defect in the methodology.
2- The Glorious Qurn has not reduced its guidance as far as gaining
is concerned, because even if spending is important gaining is no less
so, because there is no spending without gaining. If the Qurn calls
for spending by implication it urges people to gain. This according to
eloquent people is stronger than calling for gaining and then calling
for spending.
Second: Guidance as far as essence and nature are concerned:
Let us take one model, the wealthy and the poor, or in other words, the
issue of have and have not. This is still the most important economic
and social issue that confronts mankind; it preoccupied the attention of
scholars, philosophers, schools of thought and systems throughout
history. It is well known that such attitudes moved to the right and the
left. Some people blamed monarchy as the main reason for evil and
distress, others over attacked poverty and the poor, even as others
praised them. The Qurnic guidance sheds light on this issue as well.
Man is by his very nature loves money, possession, acquisition
and richness.
Allah says:
"And love wealth with abounding love" (Al-Fajr: 8)
"Wealth and children are the ornament of life of the world." (AlKahf: 47)
"Beautified for mankind is love of the joys (that come) from
women and offspring, and stored-up heaps of gold and silver, and

285

horses branded (with their mark) and cattle and land" (li
Imrn: 14)
The question to be asked is whether this instinct is bad. The
answer is no. First: It is the nature (framed) of Allah, in which he has
created man. Second: It t is the basis for building the earth, it raised
energy and vigor and competition. The Qurn lauded richness and
renders it beloved, He says:
Say: Who hath forbidden the adornment of Allah which He hath
brought for His bondmen" (Al-Arf: 32)
Richness and abundance of money Allah has made it a reward
for forgiveness and repentance, as Noah mentioned:
"And I have said: Seek pardon of your Lord. Lo! He is ever
forgiving. He will let loose the sky for you in plenteous rain, and
will help you with wealth and sons, and will assign you Gardens
and will assign unto you rivers. (Nh: 10-12)
There is nothing in the Glorious Qurn, in fact, that condemns
or renounces money and making best use thereof, unless it is misused,
then we will find dispraise. After admitting this human relationship
with money in a realistic manner, Qurn guidance tends to directs and
guide man to what he should or should not do with his beloved
money. In this way the Qurnic guidance is realistic and ideal, in its
realism it assures human beings that it is within its nature and desires,
so humans respond to its ideals and directions. Were this not the case
the soul would not have listened to guidance and direction coming
from the Qurn. Man by nature rejects poverty, and the Qurnic
guidance acknowledges this fact. Therefore, it does not urge the poor

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to accept and like it, rather it guides them to their right to a decent life.
Implicitly it made them assume part of the responsibility for their
situation and urged them directly and indirectly to change it. It repeats
verses calling on the rich to pay due attention to the poor and put an
end to poverty and need. The Qurn states that they have rights unto
the wealth of the rich people, so they can take from the rich people
without owing them favour.
The Qurn speaks wonderfully and repeatedly about pious
believers and their attributes and situation. Attributes of richness and
financial worthiness were underlined because these enable them to
perform Zakat, Hajj, Jihad (Holy War), alms to the poor and spending
for the sake of Allah, especially in real interests. This indicates that
the Qurn likes to draw the attention of the poor that their situation
prevented them from performing such worshipping, rituals and duties.
It is an honor to be able to perform such religious duties. The poor
have to rid themselves of their poverty through any possible means in
order to win that honor.
It is true that Islam relieved them of such financial duties, but
such relief is something and to be able to assume it is a different
matter. In both there is something good. We must, however,
understand fully the meaning of the verse that states: and who are
payers of the poor-due; a believer does his utmost economically to pay
Zakat. Let us read and understand this Qurnic verse:
"Nor unto those whom, when they came to thee (asking) that thou
shouldest mount them, thou didst tell: I cannot find whereon to
mount you. They turned back with eyes flowing with tears, for

287

sorrow that they could not find the means to spend." (At-Tawbah:
92)
This is a scene of fighting, war and mobilization, the poor did
not assume their role because they are incapable, so they are excused,
rather they went to the Messenger of Allah (PBUH) asking for arms to
take part in war (Jihad). The Prophet (PBUH) could not find anything
to meet their request, this was depressing for them which can be seen
in the flow of tears from their eyes. They could not remain prepared
for fighting, as such they cried because that had no means to prepare
as their comrades could.
The Glorious Qurn recorded this situation not to praise those
who took part in it, but to teach lessons and indicate that every human
being must do his utmost to rise above a state of poverty that deprives
him from doing his duties. The Hadith also reflects the same situation:
some poor people came to the Prophet (PBUH) complaining of their
condition saying that the rich were rewarded, they pray as we do , fast
as we do, and give alms from their extra money. The Prophet (PBUH)
explained to them how to make up for such defect. They said that the
rich would do the same as well, although they have edge in wealth for
which they won high rewards. The Prophet (PBUH) told them:
"Say (O Muhammad): Lo! The bounty is in Allah's hand. He
bestoweth it on whom He will." (li Imrn: 73)
This Hadith is full of lessons: A poor Muslim is very keen to put
an end to his poverty, but not due to economic or material motive, (to
satisfy his material needs) but because of a religious motive to meet
his spiritual needs, these include the fact that richness is a favor from

288

Allah and every human being must work to gain such a favor from
Allah.
In confronting the problem of poverty, Islam has used many
methods including religious approaches stating in a cear manner to the
poor people that if their poverty has excempted them from many
religious duties, yet it deprives them from the reward of these duties
which are observed by the rich only. What is important here is
warning against a very dangerous slope faced by many Muslim as
well as non-Muslim writers. Regardless of how severe Islam's
campaign against poverty, Qurnic guidance has been very keen not
to condemn the poor or give them bad attributes, unless they are to
blame for their poverty. Otherwise, condemnation is directed against
the rich and the prevailing systems that keep them so.
Perhaps in this respect we might notice Ahmed Al-Delgi's fierce
attack on the poor in his: Al-Falaka w-alMaflokoon "Poverty and the
Poor". We find criminality and deviation in the ideas and opinions of
the English Economist Thomas Malthus when he attacked the poor
and urged the state not to support them.
These are some observations concerning the Qurnic guidance
in economics, although they are brief and modest yet they clearly
demonstrate certain aspects of economic miracles in the Qurn.
Allah knows best.
-------------------------------------

289

Lights on Statistical Miracles in the Glorious Qurn

Dr. Abdul Wahhab Aziz Al-Shirqawi
Dean, Faculty of Uloom (Male) Azhar University
In the early centuries of Islam Muslims mentioned that there is a
numerical dimension in the Qurn, they commuted some of its
elements such as the number of verses, and Suras. In the 20th century
some researchers and scholars drew attention to the importance of
numbers in the Qurn. Such research remained idle due to the
absence of firm a methodology and understanding of the purpose of
such statistics in the Qurn.
Regarding the study of such statistics and three issues
raised.
First: Opponents to such an approach who claimed that
statistics in the Qurn involve matters beyond the understanding of
human beings, and as such, man should not talk about it because early
Muslims did not examine them and quoted:
"We heard not of this in the case of our fathers of old." (AlMuminn: 24)
This group of people added that such numbers and statistics would
encourage deviation from Islam, and as such statistics are invalid
because the number of letters (in the alphabet) in Arabic is 28 or 29,
so they cannot be taken as criteria to study statistics in the Qurn
The existence of different readings of the Qurn which adopt
different ways in dividing the verses and Suras, as well as the number
of verses in the Suras make it difficult to have the right decision
concerning the number of verses and Suras, Therefore, there is

290

difficlty to refer to the number of verses and words due to these

different readings.
Second: Supporters who claim that miracles in the Qurn
challenge strongly mathematics or statistics. The Qurn talks to
people in a language which is the only way to reach absolute truth.
This language testifies that the Qurn is not produced by human
beings, rather it is revealed from God. The Glorious Qurn states:
What kind of a book is this that leaveth neither a small thing nor a
great thing but hath counted it! 18:49.
We do but number unto them a sum (of days) (Maryam: 84)
Verily He knoweth them and numbereth them with (right)
numbering. (Maryam: 94)
And all things we have kept in a clear register. 36:12"
And He keepeth count of all things" (Al-Jinn: 28)
Then turned He to the heaven, and fashioned it as seven heavens."
(Al-Baqarah: 29)
Then He ordained them seven heavens in two days and inspired in
each heaven its mandate." (Fussilat: 12)
Allah it is Who hath created seven heavens, and of the earth the
like thereof." (At-Talq: 12)
And We have created above you seven paths, and We are never
unmindful of creation. "(Al-Muminn: 17)
"We have given thee seven of the oft-repeated (verses) and the
great Qurn." (Al-Hijr: 87)
Allah it is Who created the heavens and the earth,, and that which
is between them, in six days"( As-Sajdah: 4)

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(Whereby) The angels and the Spirit ascend unto Him, in a day
whereof the span is fifty thousand years." (Al-Marij: 4)
Mathematics is a language in itself which the whole of mankind
speaks ever since its on this earth.
Third: A middle of the road opinion that advocates caution lest
Muslims would be tempted by something beyond control. Advocates
of this view state that conclusions of research works in Qurnic
statistics were published before they are complete and without paying
due attention to proper scientific methods in the field. Entry of
unspecialized people into an arena of scientific research based caused
many people to attack such studies claiming that they encourage
deviation, and do not accurately represent the subject at hand.
Our view point on the subject:
In view of such differences we believe that putting things right
involves acceptance of what is purely scientific and the position of
correct scientific foundations and principles of using the Qurnic
statistics. This is because the Qurn lauds and encourages scientific
thinking.

For instance, the number of derived words of science

(Elm)in the Qurn exceeds 850, whereas verses related to legislative

matters are 250. Verses that advocate studying of natural
phenomenon, thinking and employing intellectual energies and
making scientific activity as part and parcel of life are approximately
750. As such Islam has since the very beginning encouraged research
into original scientific nature. The Sunna has several Hadiths
confirming this fact, the most famous of, perhaps, is that which states
scholars are the heirs of prophets".

292

Faith in Islam is based on scientific thinking and contemplation.

Some studies in Qurnic statistics allow or enable man to discover
that behind normal appearances there can be found a unique,
mysterious harmony. Everything in the universe, be it big or small,
visible or not, known or unknown, old or new, is subject to
comprehensive logic, specific design and accurate statistics, research
concerning this harmony uncovers that there is a great divine wisdom
behind it.
In order to use Qurnic statistics we must:
First: Study the revelation of the Glorious Qurn because verses
were revealed gradually and were not arranged according to time
revelation, rather but according to the Prophet's (PBUH) orders. The
first verses revealed unto the Prophet (PBUH) became the beginning
of Surah 96 in the Qurn:
"Read: In the name of thy Lord Who createth, createth man
from a clot. Read: And thy Lord is the most Bounteous, Who
teacheth by the pen, teacheth man that which he knew not."
The last verse revealed came according to the Prophet's (PBUH)
orders, in verse 3 Surah 5:
This day have I perfected your religion for you and
complete my favor unto you, and have chosen for you the religion
of Al-Islam."
There is, therefore, obvious difference between the order of
Suras as revealed originally and their order in the Qurn. Order in the
Qurn is as Suras are recited, whereas revelation order is the time
when these Suras were revealed unto our Prophet (PBUH).

293

Second: Studying the Various Readings. There is difference

in the various readings of the Qurn as there is a difference in
dividing Suras into verses. This sometimes results in differences in the
number of verses according to these various readings.
In Surah the Cave according to Hafs reading: 18:23:
"(Some) will say: They were three, their dog the fourth, and
(some) say: Five, and their dog the sixth, guessing at random; and
(some) say: Seven, their dog the eighth. Say (O Muhammad): My
Lord is best aware of their number. None knoweth them save a
few. So contend not concerning them except with an outward
contending, and ask not any of them to pronounce concerning
them.(23)
And say not of anything: Lo! I shall do that tomorrow,(24)
Except if Allah will, and remember thy Lord when thou
forgottest, and say: It may be that my Lord guideth me unto a
nearer way of truth than this."(25)
In Surat Al-Kahf according to Warsh reading: 18:23:
"(Some) will say: They were three, their dog the fourth, and
(some) say: Five, and their dog the sixth, guessing at random; and
(some) say: Seven, their dog the eighth. Say (O Muhammad): My
Lord is best aware of their number. None knoweth them save a
few."
So contend not concerning them except with an outward
contending, and ask not any of them to pronounce concerning
them.(24)

294

And say not of anything: Lo! I shall do that tomorrow, except if

Allah will. And remember thy Lord when thou forgottest, and
say: It may be that my Lord guideth me unto a nearer way of
truth than this."(25)
Notice the difference between these two readings which is more
common than others. There are 14 different readings.
There are also differences in words pronunciation, division of
verses, therefore, we have three conditions that are essential to be met
for a reading to be accurate and correct:
1- Authority should go back to the Prophet (PBUH).
2- Reading should not be different from contents of Othman's copy of
the Qurn.
3- Reading should not contradict with Arabic grammar, in sound,
letter and syntax.
Since the Qurn is Allah's speech revealed unto the Prophet
(PBUH), and nothing should be added to or omitted from it. Different
readings of the Qurn should not be separated from it because the
Prophet (PBUH) allowed these readings to be used.
Any effort in the field of Qurnic statistics should first and
foremost agree on the following points:
1- Agreement on readings in dividing certain Suras into verses.
2- Agreement on order of revelation of Suras or their order in the
Qurn.
Order of the Qurn and Revelation:
The following table includes names of Suras, their numbers in
the order of the Qurn as well as that of revelation. Order in the

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Qurn is according to which Suras were arranged in the Qurn as

ordained by Allah and dictated by the Prophet (PBUH) to scribers
according to revelation of verses. In most cases beginnings or endings
of Suras were revealed at different periods and later they were put into
one Surah. Revelation is Suras arrangement according to time
revelation.
SURAS

Order
in

Revelation SURAS

the order

Order in Revelation
the

Qurn

order

Qurn

The Opening

The Prophets

21

73

The Cow

87

The Pilgrimage 22

103

The Family of 3

89

The Believers

23

74

92

The Light

24

102

112

The Criterion

25

42

Imran
Women
The

4
Table 5

Spread
The Cattle

55

The Poets

26

47

The Heights

39

The Ants

27

48

The Spoils

88

The Story

28

49

Repentance

113

The Spider

29

85

Jonah

10

51

The Romans

30

84

Hud

11

52

Luqman

31

57

Joseph

12

53

The

32

75

33

90

Prostration
The Thunder

13

96

The Clans

296

Abraham

14

72

Saba

34

58

Al-Hijjr

15

54

The Angels

35

43

The Bee

16

70

Y Seen

36

41

The Children 17

50

Those who set 37

56

of Israel

the Ranks

The Cave

18

69

Sad

38

38

Mary

19

44

The Troops

39

59

Taha

20

45

The Believer

40

60

Fussilat

41

61

Those who set 61

109

the Ranks
Counsel

42

62

The

62

110

63

The Hypocrites 63

104

64

Mutual

64

108

Congregation
Ornaments of 43
Gold
The Smoke

44

Disillusion
Crouching
The
curved

45

65

Divorce

65

99

Wind- 46

66

Banning

66

107

95

The

67

77

Sand

hills
Muhammad

47

Sovereignty
Victory
The

48

111

The Pen

68

Private 49

106

The Reality

69

78

Apartments

297

Qaf

50

34

The Ascending 70

79

Stairways
The

51

67

Noah

71

71

The Mount

52

76

The Jinn

72

40

The Star

53

23

The

73

Cloaked 74

Winnowing
Winds

Enshrouded
One
The Moon

54

37

The
One

The Beneficent 55

97

The Rising of 75

31

the Dead
The Event

56

46

Time or Man

76

98

Iron

57

94

The Emissaries 77

33

That 58

105

The Tidings

78

80

59

101

Those

who 79

81

She
Disputeth
Exile

drag forth
She That is to 60

91

He Frowned

80

24

81

The Cleaving

82

82

83

86

The Sundering

84

83

The Mansions 85

27

The

Morning 86

36

be Examined
The
Overthrowing
Defrauding

298

of the Stars
The

Star

Most 87

High

The

88

68

Overwhelming

The Dawn

89

10

The City

90

35

The Sun

91

26

The Night

92

The Morning 93

11

Solace

94

12

96

Hours
The Fig

95

28

The Clot

Power

97

25

The

Clear 98

100

Proof
The

99

93

The Coursers

101

30

Rivalry

100

14

in 102

16

Earthquake
The Calamity

Worldly
Increase
The Declining 103

13

The Traducer

104

32

Day
The Elephant

105

19

Qureysh

106

29

Small

107

17

Abundance

108

15

109

18

Succor

110

114

Palm Fiber

111

The Unity

112

22

The Daybreak

113

10

Mankind

114

21

Kindness
The
Disbelievers

299

Commentaries
1- Engineer/ Hassab-Allah Al-Kafrawi, Former Minister of
Housing
2- Counselor/ Mohamed Badr Al-Minyawi, Former Attorney
General
member of Society's Board and Rapporteur, Qurn Researches
Committee, The Islamic Research Academy
3- Counselor Dr. Al-Bayoumi Mohamed Al-Bayoumi, Vice
Chairman, State Council, Professor of Shar'ia Policy delegated to
Al-Azhar University.

--------------------------

300

Commentary by
- Engineer/ Hassab-Allah Al-Kafrawi, Former Minister of
Housing
In the name of Allah, the Most Beneficent, the Most Merciful
Immediately after the Prophet (PBUH) began to propagate the
message revealed unto him from Allah in Makkah, the Qureysh and its
allies discredited its verses as something of his own creation, or
copied from earlier legends, or as poetry, in general something created
by human beings.
Allah Al-Mighty would not allow those stupid people without
degrading them and testifying that this Glorious Qurn had been
revealed by Allah, as such Allah challenged them and their eloquence,
in which they excelled, several times, asking them to seek the help and
assistance of human beings and the Jinn to produce something similar
to the Qurn
"They could not produce the like thereof though they are helpers
one of another." (Al-Isr: 88)
Challenge started with His saying:
"Then let them produce speech the like thereof, if they are
truthful." (At-Tr: 34)
This divine challenge continues to prove the miraculous nature
of the Qurn and humans still cannot produce even one Surah:
"And if ye are in doubt concerning which We reveal unto our
slave, (Muhammad), then produce a Surah of the like thereof, and
call your witnesses beside Allah if ye are truthful." (AlBaqarah:23)

301

The same challenge is repeated in Surah Hd (11:13). As such the

Qurnic statement silenced those arrogant advocates of classic
Arabic; none of them could not and cannot meet this challenge until
the Day of Judgment.
With the passage of time, atheists have not stopped their futile
arguments, claims and venomous ideas, yet they were confronted by
truthful and faithful people. New waves came into being and but the
Islamic library is full of books by good ancestors written since the
advent of this message until today refuting and rejecting such lies and
falsehoods.
Islam faced fierce attacks in recent years and some of such
slanderers omit verses of the Qurn out of arrogance and adherence to
their corrupt and invalid creed that claimed "the Qurn is produced
by the Prophet and that some of verses thereof should be deleted."
Such lies and falsehoods cannot be condoned or accepted
because using miraculous eloquence is no longer sufficient to stop
such invalid lies. Therefore, in addition to such eloquent methods
scientific method should also be used in order to destroy it and brand
enemies of Islam as aberrations and their way a deviation and
emphasize that the Glorious Qurn is the constitution of Islam and it
is revealed by Allah, the Supreme Creator. In addition to its eloquence
challenge it includes very accurate scientific signs in different sciences
which even the best scientists with their most sophisticated scientific
tools and inventions would not discover until several centuries later.
How could an illiterate Bedouin understand such scientific facts 1400
years ago, when some of these are not known even today? In fact a

302

number of Muslim scholars devoted themselves to defending the

divine nature of the Qurn and how it came to us (through holy
revelation unto God's Messenger). They produced firm and strong
scientific proofs reached by modern science such as worldwide
phenomenon, and scientific discoveries, may Allah reward them for
their efforts.
Such dispersed individual efforts throughout history could not
bear fruit except in very limited scope, they could not reach their goals
except in a very limited manner and as such these could not withstand
fierce attacks by enemies of this faith using their modern sciences.
When translating and publishing the meanings of the Glorious Qurn
we stop and confront many of such invalid claims by those who are
non-Arabic speakers and who do not accept miracles in its verses
because they are ignorant of classic Arabic and its eloquence. This
should not, of course, prevent us from arguing using divine signs in
the Qurn which modern scientists cannot understand
This is not the case, however. Certainly the Qurn is not a book
of universal or physical subjects etc. Yet it is quite certain that its
verses include signs and proofs of well-known scientific matters in
physical and humanistic sciences such as medicine, agriculture,
engineering, psychology, sociology, legislative matters etc. These are
facts not realized by present scientists even after centuries from the
advent of Muhammad's message, such issues as a whole cannot be
understood by one human mind.
Therefore, it is high time for Islamic scientists, the prophets'
heirs, to convey the divine message, the Qurn, adopting a scientific

303

method covering all scientific facts mentioned by verses of the Qurn

and only reached by modern science, so as to be a proof confirming
the truth about the Islamic religion which is free from any defect or
flaw.
Efforts must be combined to confront venomous and fierce
campaigns and Al-Azhar must, as a major scientific authority with a
big group of scholars in Qurnic sciences and modern science in all
branches, receive different research works presented by scholars from
various countries to be examined and reviewed as deeply as possible.
These papers would be combined in a scientific encyclopedia as a
universal reference used by Muslims against deviationists in the east
or the west.
It is appropriate now, until this hope becomes a reality, to add a
subject "knowledge or science in the Qurn" to the current
educational curriculum that includes what science has firmly accepted
and has been referred to by the Qurn and classify them according to
modern sciences (chemistry, physics, medicine, agriculture, legislative
issues etc.) and insert them in the curriculums of every division of
theoretical or practical colleges to be at the disposal of our students,
subjects such as Psychology in the Qurn should be available for
study. This will, of course, make what scientists have accepted of the
signs in the Qurn to be a unique scientific subject which any person
could specialize in if they so desired. By so doing the Qurn, as
divine book, will become firm and strong in the minds of people. If
this can happen reward in this world and in the Hereafter will be
unmatchable.

304

Commentary by
Counselor/ Mohamed Badr Al-Minyawi
Former Attorney General, Member of Society's Board and
Rapporteur, Qurn Researches Committee, the Islamic Research
Academy.
In the name of Allah, the Most Beneficent, the Most Merciful
counselor Dr. Chairman of seminar, lecturers, and participants, may
Allah's Peace, Mercy and Blessings be with you. Welcome in the
Islamic Philanthropic Society.
Two matters force me to comment on this valuable seminar:
1- The great effort exerted by each of the lecturing scholars combing
knowledge, personal scientific experience and reading into the bright
future, with Allah's will. I would like to express thanks and
appreciation from the Islamic Philanthropic Society's Board for their
burdensome efforts in research and presentation. I pray to Allah to
reward them for that, looking forward for more direction and
guidance, in the service of Islam and Muslims, to clarify miraculous
and scientific aspects of the Glorious Qurn, in their renewable
nature and proof that it is revealed by Allah.
2- What made me comment on this subject is what mentioned by H.E.
Engineer Hassab Allah Al-Kafrawi, in his commentary, that he and
some of his colleagues think of encouraging academic studies, M.A.
and PhD in the field of scientific miracles in the Glorious Qurn and
the Sunna.
I would like to assure H.E. that this subject has been under
consideration for some time, to make Waqf for it, sponsored by the

305

Grand Sheikh of Al-Azhar and run by the Islamic Research Academy

with financing by Dr. Mohamed Shawki al-Fangari along with Faisal
Islamic Bank in Egypt, I am the reporter of the administrative
committee thereof.
The Waqf has, thanks to God, succeeded in putting things right
and allocated sufficient amounts to finance such research and listed
candidates, known scholars in the field, for supervision and review.
Yet there are certain issues to be settled, namely:
1- How to select subjects to be basis for M.A. and PhD theses, as the
miraculous nature of the Qurn depends on absorbing large amount
of specialized information, much of which has only recently been
discovered by science. This is something difficult to find among M.A.
and PhD students who are still in their first steps on ladder of
knowledge. It is no good to dictate to them headlines of topics
selected or imposed by the Islamic Research Academy according to its
authority in line with Article 15 of Al-Azhar's law, since we have not
yet implanted in the student's mind the importance of the subjects, and
did not provide them with scientific elements that enable a student to
achieve success in this field that is very difficult and required very
accurate conclusions.
2- Registering M.A. or PhD thesis in a certain specialization assumes
that miraculous nature of the Qurn is included or related to colleges
and in graduate studies. It is not easy, however, to introduce this in
many colleges because it requires procedures that can take some time.
We have, thanks to God, started to amend curriculums in some
colleges at Al-Azhar to include this specialization, and we are assisted

306

in this by specialized professors. May Allah bless this effort with

success.
These are some of the obstacles we faced in encouraging
academic M.A. and PhD studies. We are confident that Engineer
Kafrawi and his colleagues, which he referred to, can enable us to
overcome such difficulties. We are pleased to have him and any of his
colleagues at our Waqf board meetings and we will send written
invitation to him at the first meeting hoping that he would have time
to enrich thinking in this respect. It is no secret that he attended a
session of this board and made very excellent contributions in the
discussions there.
I would like to declare at this august gathering that The Waqf, which I
participate in managing it, welcomes every constructive suggestion to
encourage serious studies on scientific miracles in the Qurn, whether
at universities or outside, whether these suggestions are based on
current studies or they need new ones. Participants in managing this
Waqf at the headquarters of the Islamic Philanthropic Society Nasr
city, have instructions to receive any suggestion and present it so as to
be duly considered. Perhaps this may help it to come out of the closed
circle set by conferences and seminars as a result of fragile and
repeated recommendations which differ only in their wording. An
exception in this regard is a conference held in Sudan last year which
suggested the establishment of a union, or coordination among bodies
working in the field of scientific miracles in the Glorious Qurn. This
step was put into force in Makkah since last Ramadan (1423 H) we

307

wish it every success and progress in its operational steps. Thank you
for your listening. Peace be upon you.
----------------------

308

Commentary by
Counselor Dr. Al-Bayoumi Mohamed Al-Bayoumi
Vice Chairman, State Council, Professor of Shar'ia Policy
delegated to Al-Azhar University
In the name of Allah, the Most Beneficent, the Most Merciful
and peace be upon His Prophet.
As a judicial counselor and on the occasion of this seminar on
the scientific miracles in the Glorious QurnI am very much
interested in focusing on one aspect of these miracles, namely, the
legislative

aspect

represented

in

verses

concerning

Shura

(consultation) and pledge of allegiance, adopted by Islam fourteen

centuries ago. I tackled this subject in detail in my book "Pledge of
allegiance of the Ummah, what and how it should be today- Shar'ia
constitutional study."
In view of time limit for comment, I would like to deal with a
very important topic, succession, nomination of a candidate for the
post of ruler, from law and Shar'ia perspective. This means to
nominate somebody to become caliph, president in any form
according to a text from the former legitimate caliph or president. This
can be seen in Abu Bakr's nomination of Omar (May Allah bless them
both) to become his successor, and Omar's selection of six candidates
to choose one of them as caliph, they chose Othman.
In modern times this can be seen in a selection by a former
president of his successor. Such a selection should be first approved
by those who are in charge, wise people, the elite, or members of
legislative assemblies (parliaments), it does not stop at this point,

309

rather, the public or the people in general must approve such selection.
Nomination for such post was approved by the elite (wise men) and
validated by a pledge of allegiance in the past and free general
election at present, whether a candidate is one or many.
So it is the will of the electorate that matters, they are free to
decide and approve such candidacy or reject it as long as this election
process is within a free and fair election which took place in the frame
of Shura in the past or in true democracy at present. General good
should be taken into account in this process by selecting who is better,
more capable and efficient to run the people's affairs, not the interest
of one group or category of people in what was and is known as
Mo'wiya's democracy.
In view of the above mentioned we notice the following:
First: Direct and general election takes place where there is no
nomination of a successor, there are several candidates and the people
choose whoever is more capable and efficient to look after their own
affairs. This is the main principle of Shura in old times as Abu Bakr
was chosen at a meeting in (Al-Saqeifa), and in modern full
democracy in emerging and developed countries around us.
Nomination comes as an exception.
Second: Nomination of a successor involves contract between
the ruler and whom he chooses, this does not become set in stone until
after the Ummah so decides. This does not deprive voters from their
freedom of choice of a candidate.
Third: Nomination of a successor should be made without
affecting free pledge of allegiance or Shura and respect of the power

310

of the Ummah, as it happened in the earlier era in Islam. Misuse of the

principle of nomination of a successor, as it happens at present time,
should be ruled out, because this makes such a contract invalid, as this
nomination is used in the one party system as means to monopolize
power usurped by some persons without giving the Ummah its full
freedom to Shura or democracy.
Hence the role of Fiqh (Jurisprudence), Shar'ia policy and
constitutional Fiqh experts in both should devise rules and provisions
to apply the principle of succession within the scope of Ummah's full
freedom and selection of rulers, their control and accountability and
removal, when necessary, and remove all that makes a ruler a means
to monopolize power usurped by force from a predecessor.
We must learn lessons in selection of the enlightened Caliphs in
the past, and in developed and emerging nations around us at present.
In more general terms, political and constitutional reform is a must, it
is the case of every one and we must advocate and defend the same by
all legitimate means until it becomes a reality. This has become
individual duty upon the elite, the intellectuals in the Ummah, and
collective duty upon the public according to Islamic Fiqh.

311

Table of Contents
The Translator's Introduction ............................................................5
Introduction By ....................................................................................6
Chancellor Dr. Muhammad Shawky al-Fanjary..............................6
Chairman of the Islamic Charitable Association ...................................6
Efforts and contributions of the Working Institutions in the Filed
of the Miraculousness of the Qurn and Sunah ..............................8
Prof. Karem As-Sayyed Ghoneim ......................................................8
Regulations of Research ....................................................................58
In the Scientific Miraculousness of the Glorious Qurn ..............58
By Prof. Ahmed Fou'ad Pasha .........................................................58
From the Cosmic Miraculousness of the Glorious Qurn ...........77
By Prof. Muhammad Ahmed Ash-Shahawy ...................................77
The Linguistic Uniqueness of the Qurn .......................................92
By Prof. Abd El- Azim Ibrahim .......................................................92
Some of the Juristic Aspects of Uniqueness in the Qurn..........102
By Prof. Muhammad R'afat Othman ............................................102
Some Aspects of the Psychological Miracles in the Glorious
Qurn ...............................................................................................129
By Prof. Sayed Subhy ......................................................................129
Some Aspects of the Innovative Medical Observations in the
Glorious Qurn ...............................................................................155
By Prof. Ahmad Shawqi Ibrahim ..................................................155
From the Qurnic Inimitability in the Sciences of the Earth ....198
By Prof. Zaghlol Ragab Mohammed EI- Nagar ...........................198
Some Manifestations of the Qurnic Inimitability in Entomology
............................................................................................................229
By Prof. Ali Ali AI-Morsy ...............................................................229
Standards of Making Economic Decision in the Glorious Qurn
............................................................................................................240
By: Prof. Muhammad Abd El-Halim Omar ......................................240
Glimpse of Qurnic Miracles in Economics ................................265
By: Dr. Shawki Ahmed Donya .......................................................265
Lights on Statistical Miracles in the Glorious Qurn .................290
Dr. Abdul Wahhab Aziz Al-Shirqawi ............................................290
Commentary by................................................................................301
- Engineer/ Hassab-Allah Al-Kafrawi, Former Minister of
Housing .............................................................................................301

312

Commentary by................................................................................305
Counselor/ Mohamed Badr Al-Minyawi ...........................................305
Commentary by................................................................................309
Counselor Dr. Al-Bayoumi Mohamed Al-Bayoumi .........................309

313