ALIGARH MUSLIM UNIVERSITY

DEPARTMENT OF COMPUTER SCIENCE

2019-20

MINI PROJECT

QUR’AN V/S SCIENCE SOFTWARE

SUBMITTED BY -:

HAFIZ SHAIZAN SIDDIQUI

18- MCA-36

GH-5688

UNDER THE SUPERVISION OF-

MRS. PRITI BALA.

IMSHAD AHMAD KHAN

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 Contents

Acknowledgement ……………………………………………………………….........I
Abstract ……………………………………………………………………………….II

Chapter – 1: CHEMISTRY IN QUR’AN 05-08

1.1 The Use Of Molten Rock 05

1.2 The Miracle Of Qur’an 05

1.3 The Formation Of Petrol 08

Chapter – 2: BIOLOGY IN QUR’AN 09-10

2.1 Botany 09

2.2 Physiology 09

2.3 Embryology 09

2.4 Fertilization 10

2.5 Implantation 10

2.5 Embryo 10

Chapter – 3: QURANIC ECONOMICS 11-13

3.1 Environmental Ethics in Qur’an and Hadith 11

3.2 Islamic Teachings Related to Economic Enterprise 11

3.3 Islamic Teachings Related to Consumption and Spending 13

Chapter – 4 : MATHEMATICS IN QUR’AN 15-15

4.1 Simple to Understand Impossible to Imitate 15

4.2 The Simple Facts 15

4.3 This is a condensed summary of the Simple Facts. 15

Chapter – 5 : PHYSICS IN THE LIGHT OF QUR'AN 34-35

5.1 The Big Bang Theory 34

5.2 Planets and Stars 34

5.3 Islam’s Position on Science 35

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Chapter – 6 : ISLAMIC SOCIOLOGY 36-37

6.1 Introduction 36

6.2 Individual and Society 36

6.3 Men and Women 36

6.4 Marriage 36

6.5 Conclusion 37

Chapter – 7 : HEALTH GUIDELINES FROM QUR'AN 38-40

7.1 Introduction 38

7.2 Physical Health 39

7.3 The State Of Disease 40

Chapter – 8 : QUR'AN AND ISLAMIC BANKING & FINANCE 41-41

8.1 Introduction 41

8.2 A Few Quranic References For Our Guidance: 41

Chapter – 9 : INTERESTING FACTS ABOUT QUR'AN 42-44

9.1 Introduction 42

Chapter – 10 : LIFE AFTER DEATH 45-47

10.1 How Do Muslims View Death? 45

10.2 Events of the Day of Judgment 47

Chapter – 11 : THE DIFFERENCE BETWEEN A MUSLIM AND A

MU’MIN AND WHY 49-50

11.1 What Is Islam And Imaan, Muslim And Mu’min. 49

11.2 The Famous Hadeeth Of JIBREEL Outlines The 3 Stages Of Development. 49

11.3 Becoming a Mu’min – Seeking Knowledge. 50

11.4 From Muslim To Mu’min 50

11.5 Ihsan Is The Highest Level Of The Believer 50

Chapter – 12 : RELIGION AND SCIENCE 51-52

12.1 The Qur’an And Science 51

12.2 Authenticity Of Qur’an 51

Chapter – 12 : TOP TEN GREATEST MEN BY MICHEAL H HART 53-54

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12.1 The Top Ten 53

Chapter – 13 : RECENTLY DISCOVERED FACTS ABOUT QUR'AN 55-56

13.1 Let us study a few of them. 55

Chapter – 14 : SCIENTISTS ’ COMMENTS ON THE SCINTIFIC MIRACLE

IN THE HOLY QUR'AN: 58-59

14.1 Some Comments of Scientists 58

Chapter – 15 : PROPHET'S SUNNAH :SPRITUAL AND

SCIENTIFIC BLEND 60-69
15.1 Use of Miswak 60

15.2 Early to Bed and Early to Rise. 60

15.3 Sleeping in Right Posture. 60

15.4 Sunnah of Cupping. 61

15.5 Prostration and Warding off Satan. 61

15.6 scientific blend. 61

15.7 Many of these benefits have already been affirmed by science too. Here are some of them. 62

15.8 Daily Life Sunnah of Prophet Mohammad (S.A.W.) 63

15.9 Going to Sleep: 63

15.10 Waking up from Sleep: 64

15.11 Entering and Coming out from the Bathroom/Toilet: 64

15.12 Performing Wudu (Ablution): 65

15.13 Wearing Clothes: 66

15.14 Going out and coming back home: 66

15.15 Entering and Exiting the Mosque: 67

15.16 Sunnahs of Athan (Call for Prayer): 67

15.17 When meeting People: 68

15.18 When Eating: 68

15.19 Sunnahs of Drinking: 68

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 ACKNOWLEDGEMENT

I have taken efforts in this project. However, it would not have been possible without
the kind support and help of many individuals and organizations. I would like to
extend my sincere thanks to all of them.

I am highly indebted To (Department of Computer Science Teachers) for their

guidance and constant supervision as well as for providing necessary information
regarding the project & also for their support in completing the project.

I would like to express my gratitude towards my parents & project supervisor for their
kind co-operation and encouragement which help me in completion of this project.

I would like to express my special gratitude and thanks to supervisor for giving me
such attention and time.

My thanks and appreciations also go to my colleague and friends in developing the

project and people who have willingly helped me out with their abilities.

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 ABSTRACT

Qur’an v/s Science is windows software which can be useful for various types of
people. Imagine that a Islamic tutor is always available on your PC or Laptop. You
can get the knowledge of Holy book Qur’an in just a few seconds. This dream comes
true with this windows software. In this fast pace world we are mostly dependent on
Google to get the information but it is time consuming process.
Many times when we got something which is not known to us then problem comes,
but the problem is not that tuff now, correct knowledge of those questions related to
Science in a Qur’an is now in the gap of few clicks. We open Qur’an v/s Science the
select the subject and information is provided offline. Yes this Qur’an v/s Science
doesn’t need internet connectivity. So whenever you wish to know Science in the light
of Qur’an just click on our software! You get the correct and complete knowledge.
Insha-Allah.

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 CHEMISTRY IN QUR'AN

1. The Use Of Molten Copper

2. The Miracle Of Iron

3. The Formation Of Petrol

1. The Use of Molten Copper

쳌䁓 쳌䁓 䁓
쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

쳌䁓 䁓 䁓 䁓 䁓 䁓Ϧl䁓r Ϥ ( 鴀 )

Saba 34:12
In the name of Allah, the Beneficent, the Merciful

And We made a fount of molten copper flow out for him.

쳌 쳌䁓 䁓
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

쳌鴀 ඀ ඀쳌 쳌 ˰ 쳌 쳌鴀 쳌

One of Allah's great blessings to Prophet Sulayman (as) was "a fount of molten copper." This can be understood in several senses.
By the use of melted copper, it may be referring to the existence, at his time, of an advanced technology that employed
electricity/ heat energy. We know that copper is one of the best metals for conducting electricity and heat, and thus constitutes
the basis of the electrical industry, which uses much of the copper produced in the world. The expression "flow out" may indicate
that electricity can be used in many fields. (Allah knows best.)

2. The Miracle of Iron

Iron is one of the elements highlighted in the Quran. In Surat al-Hadid, meaning Iron, we are informed:

쳌䁓
鴀 䁓耀
쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

䁓 䁓 쳌䁓 䁓 䁓 쳌䁓 䁓 Ի䁓 l䁓 쳌䁓 䁓 ඀䁓 䁓 쳌 䁓쳌䁓쳌 䁓䇅Ի䁓 ⺁ 䁓 䁓 l˰ 䁓 䁓 䁓l Ζ쳌 쳌䁓 䁓 ඀䁓 䁓 䁓 鴀 䁓耀 l ϪΖ 䁓 Ϫ 鴀 䁓⺁ 䇅 Ի䁓 䁓쳌䁓 Ζ쳌 䁓쳌䁓 쳌䁓l 䁓 Ϧ䁓쳌 nϤa 䁓鴀 䁓 䁓 䇅l䁓 ⺁ 䁓 n 䁓a

Ϫ 鴀 䁓r ( 鴀 )

Al-Hadid 57:25
In the name of Allah, the Beneficent, the Merciful

We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong),
that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for
mankind, that Allah may test who it is that will help unseen, Him and His messengers; for Allah is Full of Strength exalted in
Might (And able to enforce His will). (25)

쳌 鴀 䁓耀
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

쳌鴀 ඀ Ϥ˰ l 쳌l඀쳌 ඀ Ϥ 쳌䁑l Ϥ l쳌 쳌඀ l Ϥ ( 쳌鴀 r a r) 쳌 쳌a඀ Ϥ 쳌 쳌a l鴀 쳌鴀 ඀ 쳌鴀 쳌඀

쳌l Ζ l쳌 ( 耀 쳌耀 ) nϤ m 鴀⺁ 鴀 쳌 l鴀 Ζ Ϧ 鴀 m Ζ Ϥ˰ l
쳌 Ϥ l鴀 m 쳌쳌 Ϥ ⺁ m a ( ) 䇅 쳌⺁ 鴀 ( 鴀‴ )

Surat al-Hadid is the 57th in the Quran. The numerical value of the word “al-Hadid” in Arabic is 57. The numerical value of
“hadid” on its own is 26. As can be seen from the periodic table to the side, 26 is the number of the iron atom. With the verse
revealed in Surat al-Hadid Almighty Allah indicates how iron formed, and with the mathematical code contained in the verse He
reveals to us a scientific miracle.

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The word "anzalna" translated as "sent down" and used for iron in the verse could be thought of having a metaphorical meaning
to explain that iron has been given to benefit people. But, when we take into consideration the literal meaning of the word, which
is, "being physically sent down from the sky" as in the case of rain and Sun rays, we realize that this verse implies a very
significant scientific miracle. Because, modern astronomical findings have disclosed that the iron found in our world has come
from giant stars in outer space.

Not only the iron on earth, but also the iron in the entire Solar System, comes from outer space, since the temperature in the Sun
is inadequate for the formation of iron. The sun has a surface temperature of 6,000 degrees Celsius, and a core temperature of
approximately 20 million degrees. Iron can only be produced in much larger stars than the Sun, where the temperature reaches a
few hundred million degrees. When the amount of iron exceeds a certain level in a star, the star can no longer accommodate it,
and it eventually explodes in what is called a "nova" or a "supernova." These explosions make it possible for iron to be given off
into space.

Stellar nucleosynthesis is the collective term for the nuclear reactions taking place in stars to build the nuclei of the heavier
elements such as Iron.

One scientific source provides the following information on this subject:

There is also evidence for older supernova events: Enhanced levels of iron-60 in deep-sea sediments have been interpreted as
indications that a supernova explosion occurred within 90 light-years of the sun about 5 million years ago. Iron-60 is a
radioactive isotope of iron, formed in supernova explosions, which decays with a half life of 1.5 million years. An enhanced
presence of this isotope in a geologic layer indicates the recent nucleosynthesis of elements nearby in space and their subsequent
transport to the earth (perhaps as part of dust grains).

All this shows that iron did not form on the Earth, but was carried from Supernovas, and was "sent down," as stated in the verse.
It is clear that this fact could not have been known in the 7th century, when the Quran was revealed. Nevertheless, this fact is
related in the Quran, the Word of Allah, Who encompasses all things in His infinite knowledge.

Astronomy has also revealed that other elements also formed outside the Earth. In the expression "We also sent down iron" in the
verse, the word "also" may well be referring to that idea. However, the fact that the verse specifically mentions iron is quite
astounding, considering that these discoveries were made at the end of the 20th century. In his book Nature's Destiny, the
well-known microbiologist Michael Denton emphasizes the importance of iron:

Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the center of a star which triggers a
supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity
of iron atoms to the center of the primeval earth that generated the heat which caused the initial chemical differentiation of the
earth, the out gassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the center of
the earth which, acting like a gigantic dynamo, generates the earth's magnetic field, which in turn creates the Van Allen radiation
belts that shield the earth's surface from destructive high-energy-penetrating cosmic radiation and preserve the crucial ozone
layer from cosmic ray destruction…

Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no
atmosphere or hydrosphere. There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal
to make hemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism.

The intriguing and intimate relationship between life and iron, between the red color of blood and the dying of some distant star,
not only indicates the relevance of metals to biology but also the biocentricity of the cosmos…

This account clearly indicates the importance of the iron atom. The fact that particular attention is drawn to iron in the Quran also
emphasizes the importance of the element.

Moreover, iron oxide particles were used in a cancer treatment in recent months and positive developments were observed. A
team led by Dr. Andreas Jordan, at the world famous Charité Hospital in Germany, succeeded in destroying cancer cells with this
new technique developed for the treatment of cancer-magnetic fluid hyperthermia (high temperature magnetic liquid). As a result
of this technique, first performed on the 26-year-old Nikolaus H., no new cancer cells were observed in the patient in the
following three months.

This method of treatment can be summarized as follows:

A liquid containing iron oxide particles is injected into the tumor by means of a special syringe. These particles spread
throughout the tumor cells. This liquid consists of thousands of millions of particles, 1,000 times smaller than the red blood
corpuscles, of iron oxide in 1 cm3 that can easily flow through all blood vessels. The patient is then placed in a machine with a
powerful magnetic field.This magnetic field, applied externally, begins to set the iron particles in the tumor in motion. During
this time the temperature in the tumor containing the iron oxide particles rises by up to 45 degrees.

In a few minutes the cancer cells, unable to protect themselves from the heat, are either weakened or destroyed. The tumor may
then be completely eradicated with subsequent chemotherapy.

In this treatment it is only the cancer cells that are affected by the magnetic field, since only they contain the iron oxide particles.
The spread of this technique is a major development in the treatment of this potentially lethal disease. In the treatment of such a
widespread disease as cancer, the use of the expression "iron in which there lies great force and which has many uses for

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mankind" (Quran, 57:25) in the Quran is particularly noteworthy. Indeed, in that verse, the Quran may be indicating the benefits
of iron for human health. (Allah knows best.)

Iron is also highlighted in the following verses of Quran:

쳌䁓 쳌䁓 䁓
쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

쳌䁓 䁓 䁓 Ϥ䁓 䁓鴀 Ϧ䁓 ⺁ 쳌䁓쳌 䁓Ϧl䁓 쳌 鴀 鴀䁓 쳌䁓쳌䁓 쳌 䁓 䁓m 䁓Ϧ쳌 ˯쳌䁓˰ 䁓⺁ 䁓 ⺁ 䁓 ඀ 䇅 䁓඀ 쳌 䁓 䁓⺁ 䁓 ඀ 쳌l䁓 䁓r 쳌 䁓 ˶ 䁓Ϧ쳌 ˯쳌䁓˰ ⺁ Ϧ 䁓˶ 䁓 䁓鴀䁓⺁ ⺁ 䇅 䁓r 䇅䇅l 쳌 ( ) 䁓䁓䁓
쳌䁓 l䁓 ˯䁓 䁓 䁓 쳌 쳌 ˴ 䁓 쳌䁓 䁑Ի䁓鴀 Ϧ 䁓 䁓쳌䁓쳌 䁓Ϥl 䁓 쳌 䁓 䁓 䁓 䁓 䁓 鴀 䁓耀 ( ) 䁓 ˰䁓 r 䇅 Ի䁓 Ի䁓 䁓a䁓 Ϧ Ϥ 䁓˰r 䁓 쳌耀 Ի䁓Ϡ Ϧ඀⺁ 쳌䁓˰ 䁓 ˰䁓 쳌䁓 ϪϤla䁓 ( )

Saba 34:9-11
In the name of Allah, the Beneficent, the Merciful

Have they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth
swallow them, or cause obliteration from the sky to fall on them. Lo! herein surely is a portent for every slave who turneth (to
Allah) repentant. (9) And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And
We made the iron supple unto him, (10) Saying: Make thou long coats of mail and measure the links (thereof). And do ye right.
Lo! I am Seer of what ye do. (11)

쳌 쳌䁓 䁓
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

쳌l ඀ ඀ Ζ l඀ 쳌 鴀 l 鴀 쳌鴀 쳌˰ Ϧl쳌 Ϥ 쳌鴀 l鴀쳌 Ϧl쳌 l쳌 쳌 Ϩ 鴀 쳌鴀 Ϥ 쳌˰ ⺁ Ϥ

鴀 Ζ l쳌 Ϥ鴀 ඀Ϥ 鴀 鴀 ඀쳌 ඀ 鴀 ( ) 쳌鴀 ඀ 鴀 Ϥ ϤϤ ֐쳌 쳌
l Ϥ ඀Ϥ ( 쳌 Ϥ 쳌 쳌鴀 Ϥ ) 쳌鴀 ඀ 鴀 Ϥ඀ 쳌鴀 Ϥ ( ) n쳌 l鴀 鴀쳌 鴀 ඀ ֐
l඀ ˰r Ϥ ˰r 쳌 Ϥ 鴀 l쳌 鴀 鴀( )

쳌䁓 ㌳䁓耀
쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

쳌 䁓 䁓 䇅˰Ի䁓 쳌 Ϧ쳌 䇅 鴀 䁓˴ ( 鴀 )

Al-Hajj 22:21
In the name of Allah, the Beneficent, the Merciful

And for them are hooked rods of iron. (21)

쳌 ㌳䁓耀
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

鴀 ֐ 鴀 鴀 ( 鴀 )

In Surat Al-Isra Allah mentioned that Dead bodies will become Fossil (like stone or hard like Iron) he will bring us back to life,
and also mentioned the relativity of Time.

쳌䁓 l Ϥ / ˯ 䁓Ϥ
쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

쳌䁓a䁓 䁓 ˯䁓 쳌 ˶ 쳌˰Ի䁓Իr 쳌 Ի䁓 䁓 쳌඀˯䁓 䁓 쳌 䁓˰䁓 쳌 䁓m 鴀 䁓 ( ) a ඀ ˶ 쳌䁓 쳌䁓䁑˴ 䁓 鴀 䁓˴ ( ) 䁓 쳌 䁓m 쳌˰쳌 Ϥ ˶䁓鴀 Ϧ 쳌˶ Ϡ 䁓 䁓l䁓 䁓 Ϧ䁓쳌 쳌䁓඀ l쳌鴀 a n
쳌˶䁓Ϥ䁓 䁓 䁓 䁓 ˴䇅쳌Ϥ䁓쳌 䁓 l䁓 䁓 䁓˶l䁓 ⺁ 쳌䁓 ˯ 䁓 䁓鴀䁓 Ϧ䁓 쳌䁓 䁓 Ϩ a Ϧ䁓 䁓r 䁓 䁓 ⺁䁓鴀 쳌 鴀Ϥ䁓a ( ) 䁓 䁓鴀 쳌˶ r 鴀䁓 䁓 l䁑䁓 䁓 䁓 n ˰䁓耀 䁓 Ի䁓 䁓 ⺁ 쳌 Θ ⺁ l 䁓a ( 鴀 )

Al-Isra 17: 49-52

In the name of Allah, the Beneficent, the Merciful

And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation? (49) Say: Be ye stones or
iron (50) Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He
Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon; (51)
A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while. (52)

쳌 l Ϥ / ˯ 䁓Ϥ
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

 l鴀 䇅 쳌鴀 (Ϥ쳌 Ϥ n l ) 鴀⺁鴀 l쳌 鴀 쳌l ඀Ϥ l 鴀Ϥ l⺁ ( )  (n m 쳌 ) Ϥ 鴀쳌 鴀 쳌鴀 쳌鴀
( ‴ ) 쳌鴀 l 쳌˰ 鴀 ඀ (Ϥ 鴀 ) ( ) 鴀( l ) ( ) l˰鴀 n 쳌 쳌 
鴀 ඀쳌  쳌 l 쳌l (䇅䁑쳌 ) 쳌˰ l 鴀Ϥ l 쳌 鴀 䇅 쳌 鴀  l쳌 鴀 쳌 鴀( ‴ )
n l˰ 쳌 쳌 쳌 Ζ 䇅鴀Ϥ쳌 쳌 쳌lm Ϥ 쳌 (쳌l඀ l쳌)  쳌 ( 쳌) 鴀 ( ‴鴀 )

3. The Formation of Petrol

쳌䁓 r

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 쳌 ϦԻ䁓˰˴Ϥ 쳌l˴Ϥ

䁓 䁓쳌 䁓˶ 䁓 Ϧ䁓 r䁓⺁ ( ) n 䁓˴䁓 䁓m n 䁓 䁓 ( 鴀 ) n 䁓 䁓 䁓a n䁓 䁓 䁓 ( ) n 䁓 䁓 䁓Ϥm䁓 Ϧ䁓rϤ䁓˰ ( ) 䁓 䁓쳌䁓䁑䁓 ˯쳌䁓Θ⺁ n䁓 ˴䁓 ( )

Al-Ala 87: 1-5

In the name of Allah, the Beneficent, the Merciful

Glorify the Name of your Lord, the Most High: He Who created and molded; He Who determined and guided; He Who brings
forth green pasture, then makes it blackened stubble. (Quran, 87:1-5)

쳌 r
Ϥ⺁ 쳌඀ 쳌 Ϥ쳌 鴀쳌඀ 쳌˴ 鴀

쳌 Ϥ l 쳌 쳌඀ l Ϥ ( ) ඀ 쳌鴀쳌 Ϥ 쳌l ( 鴀 ) ඀ n ඀ 쳌鴀 Ϥ⺁ 쳌鴀쳌 ( ) ඀

n 쳌 쳌鴀쳌 ( )Ϥ Ζ n쳌l ඀ 쳌 ֐ Ϥ 쳌鴀 ( ‴ )

As we know, petrol forms from the remains of plants and animals in the sea. Once these have decayed on the sea bed after
millions of years, all that is left are oily substances. These, under layers of mud and rock, then turn into petrol and gas.
Movements in the Earth's crust sometimes lead to the sea petrifying and to the rocks containing petrol being buried thousands of
meters deep. The petrol that forms sometimes leaks through the pores in the rock layers from several kilometers down, and rises
to the surface, where it vaporizes (turns into gas), leaving a mass of bitumen behind.

The three elements identified in the first four verses of Surat al-Ala parallel the formation of petroleum. It is quite likely that the
term "almaraa," meaning pasture or meadow, refers to the organically-based substances in the formation of petroleum. The
second word of note in the verse is "ahwa," used to describe blackish-green, greenish-black, dark or sooty colors. This word can
be thought of as describing the waste plant matter accumulated underground gradually turning black, since these words are
supported by a third word, "ghuthaan." The word "ghuthaan" translated as stubble, can also mean flood-water plants, plants
brought together by waste matter being collected and dispersed around valleys, rubbish, leaves or foam. In addition to the
connotation of "vomiting out" implied in the word, it may also be translated as "to flood forth vomited matter," and describes the
way that the earth "vomits" forth petroleum. In fact, in the light of the formation of petroleum, the way it emerges, its foam-like
appearance and its color, one can better see with what wisdom were employed the words in the verses.

As discussed, the plant in the verse turning into a dark and viscous liquid bears a strong resemblance to the formation of
petroleum. The description of such a formation over many years, at a time when the formation of petroleum was unknown, is
without doubt another proof that the Quran is the revelation of Allah.

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 BIOLOGY IN QUR'AN

More than anything else, I was struck by statements in the Qur’an dealing with living things, both in the animal and vegetable
kingdoms, especially with regard to reproduction. We should really devote much more time to this subject, but, due to the
limited scope of this presentation,
I can only give a few examples.
I must once again stress the fact that it is only in modern times that scientific progress has made the hidden meaning of some
Qur’anic verses comprehensible to us. Numerous translations and commentaries on the Qur’an have been made by learned
men who had no access to modern scientific knowledge. It is for this reason that scientists find some of their interpretations
unacceptable.There are also other verses whose obvious meanings are easily understood, but which conceal
scientific meanings which are startling, to say the least. This is the case of a verse in chapter al-Ambiyaa, a part of which has
already been quoted:
“Do the unbelievers not realize that the heavens and the earth were joined together ,then I clove them asunder and I made
every living thing out of water. Will they still not believe?” Qur’an, 21:30.
This is a dramatic affirmation of the modern idea that the origin of life is aquatic.

1. Botany
Progress in botany at the time of Muhammad (S) was not advanced enough in any country for scientists to know that plants
have both male and female parts. Nevertheless, we may read the following in the chapter Taa Haa:
“(God is the One who) sent down rain from the sky and with it brought forth a variety of plants in pairs.” Qur’an, 20:53
Today we know that fruit comes from plants that have sexual characteristics even when they come from unfertilized flowers,
like bananas. In the chapter ar-Ra‘d we read the following:
“… and of all fruits (God) placed (on the earth) two pairs.” Qur’an, 13:3

2. Physiology

In the field of physiology, there is one verse which appears extremely significant to me. One thousand years before the
discovery of the blood circulatory system, and roughly thirteen centuries before it was determined that the internal organs
were nourished by the process of
digestive , a verse in the Qur’an described the source of the constituents of milk, in conformity with scientific facts.
To understand this verse, it must first be known that chemical reactions occur between food and enzymes in the mouth, the
stomach and the intestines releasing nutrients in molecular form which are then absorbed into the circulatory system through
countless microscopic projections of the intestinal wall called villi. Blood in the circulatory system then transports the nutrients
to all the organs of the body, among which are the milk-producing mammary glands.
This biological process must be basically understood, if we are to understand a verse in the Qur’an which has for many
centuries given rise to commentaries that were totally incomprehensible.
Today it is not difficult to see why! This verse is taken from the chapter an-Nahl:
“Verily, in cattle there is a lesson for yon. I give you drink from their insides, coming from a conjunction between the digested
contents ( of the intestines ) and the blood, milk pure and pleasant for those who drink it.” Qur’an, 16:66
The constituents of milk are secreted by the mammary glands which are nourished by the product of food digestion brought to
them by the bloodstream. The initial event which sets the whole process in motion is the conjunction of the contents of the
intestine and blood at the level
of the intestinal wall itself. This very precise concept is the result of the discoveries made in the chemistry and physiology of the
digestive system over one thousand years after the time of Prophet Muhammad (S).

3. EMBRYOLOGY
There are a multitude of statements in the Qur’an on the subject of human reproduction which constitute a challenge to the
embryologist seeking a human explanation for them. It was only after the birth of the basic sciences which contributed to our
knowledge of biology and the invention of the microscope, that humans were able to understand the depth of those Qur’anic
statements. It was impossible for a human being living in the early seventh century to have accurately expressed such ideas.
There is nothing to indicate that people in the Middle-East and Arabia knew anything more about this subject than people living
in Europe or anywhere else. Today, there are many Muslims, possessing a thorough knowledge of the Qur’an and natural
sciences, who have recognized the amazing similarity between the verses of the Qur’an dealing with reproduction and modern
scientific knowledge.
I shall always remember the comment of an eighteen-year-old Muslim, brought up in Saudi Arabia, commenting on a reference
to human reproduction as described in the Qur’an. He pointed to the Qur’an and said, “This book provides us with all the
essential information on the subject. When I was at school, my teachers used the Qur’an to explain how children were born.
Your books on sex-education are a bit late on the scene!”
If I were to spend as long on all the details of reproduction contained in the Qur’an, as the subject merits, this pamphlet would
become a book. The detailed linguistic and scientific explanations I have given in The Bible, The Qur’an and Science are
sufficient for the person who does

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 not speak Arabic nor know much about embryology to be able to understand the meaning of such verses in the light of
modern science in more depth.
It is especially in the field of embryology that a comparison between the beliefs present at the time of the Qur’an’s revelation
and modern scientific data, leaves us amazed at the degree of agreement between the Qur’an’s statements and modern
scientific knowledge. Not to mention the total absence of any reference in the Qur’an to the mistaken ideas that were
prevalent around the world at the time.

4. Fertilization
Let us now isolate, from all these verses, precise ideas concerning the complexity of the semen and the fact that an infinitely
small quantity is required to ensure fertilization. In chapter al-Insaan the Qur’an states:
“Verily, I created humankind from a small quantity of mingled fluids.” Qur’an, 76:2
The Arabic word nutfah has been translated as “small quantity”. It comes from the verb meaning ‘to dribble, to trickle’ and is
used to describe what remains in the bottom of a bucket which has been emptied. The verse correctly implies that fertilization
is performed by only a very
small volume of liquid.
On the other hand, mingled fluids ( amshaaj ) has been understood by early commentators to refer to the mixture of male and
female discharges. Modern authors have corrected this view and note that the sperm is made up of various components.
When the Qur’an talks of a fertilizing fluid composed of different components, it also informs us that human progeny will be
formed from something extracted from this liquid. This is the meaning of the following verse in chapter as-Sajdah:
“Then He made [ man’s ] offspring from the essence of a despised fluid.”
Qur’an, 32:8
The Arabic word translated by the term ‘essence’ is sulaalah which means ‘something extracted, the best part of a thing’. In
whatever way it is translated, it refers to part of a whole. Under normal conditions, only one single cell, spermatozoon, out of
over 50 million ejaculated by a
man during sexual intercourse will actually penetrate the ovule.

5. Implantation

Once the egg has been fertilized in the fallopian tube, it descends to lodge itself inside the uterus. This process is called the
‘implantation of the egg’. Implantation is a result of the development of villosities, which, like roots in the soil, draw
nourishment from the wall of the uterus and make the egg literally cling to the womb. The process of implantation is
appropriately described in several verses by the word ‘alaq, which is also the title of the chapter in which one of the verses
appears:
“God fashioned humans from a clinging entity.” Qur’an, 96:2
I do not think there is any reasonable translation of the word ‘alaq other than to use it in its original sense. It is a mistake to
speak of a ‘blood clot’ here, which is the term Professor Hamidullah uses in his translation. It is a derivative meaning which is
not as appropriate in this context.

6. Embryo
The evolution of the embryo inside the maternal uterus is only briefly described, but the description is accurate, because the
simple words referring to it correspond exactly to fundamental stages in its growth. This is what we read in a verse from the
chapter al-Mu’minoon:
“I fashioned the clinging entity into a chewed lump of flesh and I fashioned the chewed flesh into bones and I clothed the bones
with intact flesh.” Qur’an, 23:14
The term ‘chewed flesh’ (mudghah) corresponds exactly to the appearance of the embryo at a certain stage in its development.
It is known that the bones develop inside this mass and that they are then covered with muscle. This is the meaning of the term
‘intact flesh’ (lahm).
The embryo passes through a stage where some parts are in proportion and others out of proportion with what is later to
become the individual. This is the obvious meaning of a verse in the chapter al-Hajj, which reads as follows:
“I fashioned (humans) a clinging entity, then into a lump of flesh in proportion and out of proportion.” Qur’an, 22:5.
Next, we have a reference to the appearance of the senses and internal organs in the chapter as-Sajdah:
“… and (God) gave you ears, eyes and hearts.” Qur’an, 32:9

Nothing here contradicts today’s data and, furthermore, none of the mistaken ideas of the time have crept into the Qur’an.
Throughout the Middle Ages there were a variety of beliefs about human development based on myths and speculations which
continued for several centuries after the period. The most fundamental stage in the history of embryology came in 1651 with
Harvey’s statement that “all life initially comes from an egg”. At that time, when science had benefited greatly from the
invention of the microscope, people were still arguing about the respective roles of the egg and spermatozoon. Buffon, the
great naturalist, was one of those in favor of the egg theory.Bonnet, on the other hand, supported the theory of ‘the ovaries of
Eve’, which stated that Eve, the mother of the human race, was-supposed to have had inside her the seeds of all human beings
packed together one inside the other.

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 QURANIC ECONOMICS
1.Environmental Ethics in Qur’an and
Hadith
If we want clean air, fresh water and proper sanitation for ourselves, then we must also like these things for others living in the
present age as well as those who are to come in this world in the next generations. Prophet Muhammad (PBUH) said that a
Muslim is one who avoids harming Muslims with his tongue and hands. (Sahih al-Bukhari, Vol 1, Book 2, Hadith No. 9).

The realization of the enormous value of nature and environment even if it is in no one’s private ownership is vital for fostering
a culture of care and responsibility towards the environment. Qur’an refers to nature as ‘Ayat’ (signs). Affirmative actions
towards preserving and conserving environment are needed as a culture for achieving environmental sustainability. Islamic
philosophy of life provides the necessary impetus and deterministic rewards for affirmative action towards promoting positive
externalities in the environment. Prophet Muhammad (PBUH) said: “Whoever plants trees, God will give him reward to the
extent of their fruit.” (Musnad, Vol 5, Hadith No. 415).

Climate change and environmental degradation is a slow and cumulative process. To protect environment, the efforts also need
to be cumulative and consistent. A self-centric secular worldview encourages the self-centric use of private property resources.
However, even small things done collectively and consistently can have a larger effect. The two-worldly view of life in Islam
encourages socially responsible behaviour as one of the prime determinants of salvage in the life hereafter. Prophet
Muhammad (PBUH) said: “If the Resurrection were established upon one of you while he has in his hand a sapling, then let him
plant it.” (Musnad Ahmad, Hadith No. 12491).

Qur’an informs that other species also praise and thank the Creator for the blessings. Qur’an says: “Do you not see that to Allah
bow down in worship all things that are in the heavens and on earth – the sun, the moon, the stars; the hills, the trees, the
animals; and a great number among mankind?” (Al-Qur’an, Al-Hajj:18). The single source of creation as encapsulated in the
concept of Tawheed undermines the tendency to feel ‘fittest survivors’. It brings humility, congeniality and peaceful
co-existence with other life in the environment. Prophet Muhammad (PBUH) said: “A good deed done to a beast is as good as
doing good to a human being; while an act of cruelty to a beast is as bad as an act of cruelty to human beings”, and that:
“Kindness to animals was promised rewards in life hereafter.” (Mishkat al-Masabih; Book 6; Chapter 7, 8:178).

In another narrative, the Prophet (PBUH) was asked whether acts of charity even to the animals were rewarded by Allah or not.
He replied: ‘yes, there is a reward for acts of charity to every beast alive.’ (Sahih Muslim, Book 26; Hadith No. 5577).

Killing animals for fun or mere sport is strictly disallowed in Islam. In order to protect land, forests and wildlife, the Prophet
Muhammad (PBUH) created inviolable zones known as himā and haram, in which resources were to be left untouched. Himā
applies particularly to wildlife and forestry and usually designates an area of land where grazing and woodcutting are restricted,
or where certain animal species are protected.

Almost half of the food goes wasted while on the other hand, one out of every nine people in the world suffers from hunger,
according to the Food and Agriculture Organization. Islamic principles discourage conspicuous consumption on luxuries. The
Qur’an says: “But waste not by excess: for Allah loveth not the wasters.” (Al-Qur’an, Al-An’am:141) When Prophet Muhammad
(PBUH) saw Sa’d performing wudu, He (PBUH) said: “What is this? You are wasting water.” Sa’d replied: “Can there be
wastefulness while performing ablution?” Prophet Muhammad (PBUH) replied: “Yes even if you perform it in a flowing river.”
(Ibn-e-Maja, VI, Hadith No. 425).

Even with finite resources, we can still do much better in reducing hunger, malnourishment, child mortality and deaths from
easily curable diseases. This requires a transformation of self-centric self-interest view of life into self-cum social-centric one.
Prophet Muhammad (PBUH) said: “Among the three types of people with whom God, on the Day of Resurrection, will exchange
neither words nor look at is the one who possesses an excess of water but withholds it from others. God will say to him: Today,
I shall withhold from you my grace as you withheld from others, the excess of what you had, but which you did not create.”
(Sahih Al-Bukhari, Vol 3, Book 40, Hadith No. 557).

2. Islamic Teachings Related to Economic Enterprise

Qur’an urges Muslims to show kindness, generosity and benevolence to their fellow human beings. Allah says in Qur’an: “… Do
good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near to kin, the neighbour who is a stranger,
the companion by your side and the wayfarer (you meet) …” (Al-Qur’an, Al-Nisa: 36). Qur’an says in another place: “So give to
the kindred his due, and to Al-Miskin (the poor) and to the wayfarer…” (Al-Qur’an, Ar-Rum: 38). Feeding orphans and poor is
regarded as highly virtuous acts (Al-Qur’an, Al-Balad: 12-16) in Qur’an. Qur’an exhorts Muslim to look after orphans and treat
them with kindness and generosity (Al-Qur’an, Al-Fajr: 17-20), work honestly in their property (Al-Qur’an, Al-Baqarah: 220) and
avoid oppressive treatment (Al-Qur’an, Al-Dhuha: 9) as well as refrain from harsh behaviour (Al-Qur’an, Al-Maoon: 2). Qur’an
strictly prohibits usurping the endowments of orphans (Al-Qur’an, Al-Nisa: 2).

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Prophet Muhammad (pbuh) declared that the best charity is to spend (in charity) while you are healthy, aspiring, hoping to
survive, and fearing poverty, and not delaying until death comes to you (Sunan Abu Daud, Book of Wills, Vol 3, Hadith No.
2865). Allah wants the believers to avoid miserliness (Al-Qur’an, Al-Nisa: 37). Instead of enjoining miserliness, Islam urges
Muslims to help one another in good acts and endeavours (Al-Qur’an, Al-Maida: 2).

Since Islam only accepts pure altruism, it promises numerous incentives for it in its two-worldly view of life. Several verses in
Qur’an promise due reward for pure altruism (Al-Qur’an, Al-Tauba: 121; Al-Qur’an, Fatir: 29; Al-Qur’an, Al-Hadid: 7). In several
other verses, spending in charitable ways for the sake of Allah is compared to a good loan which Allah will repay with a
manifold increase (Al-Qur’an, Al-Hadid: 11; Al-Qur’an, Al-Hadid 18; Al-Qur’an, Al-Taghabun: 17; Al-Qur’an, Al-Muzzammil: 20).
In several Ahadith also, Muslims are encouraged to spend so that Allah also spends on them with His blessings (Al-Bukhari,
Book of Commentary, Vol 6, Hadith No. 4684).

The Islamic teachings encourage striving for Halāl means of earning as long as the other duties, such as worship to Allah are
performed (Al-Qur’an, Al-Jumuah: 10) and impermissible means and ways of earning are avoided, such as interest (Al-Qur’an,
Al-Baqarah: 276), bribery (Al-Qur’an, Al-Baqarah: 188), fraud (Al-Qur’an, Al-Mutaffifeen: 1-4), gambling (Al-Qur’an, Al-Maida:
90), theft (Al-Qur’an, Al-Maida: 38), business of intoxicants (Al-Qur’an, Al-Maida: 90) and prostitution (Al-Qur’an, Al-Nur:19), for
instance. In general, barring the above exceptions, the Qur’an allows mutually beneficial and consensual exchange (Al-Qur’an,
Al-Nisa: 29). As per Islamic texts, endowments bestowed by Allah are to be used for material goods as well as for societal
causes to earn Falah (well-being in both worlds). Prophet (pbuh) said: “The truthful and trustworthy businessman will be in the
company of Prophets, saints and martyrs on the Day of Judgment.” (Jami-al-Tirmizi, Vol 3, Chapter on Business, Hadith Number
1209).

Islam discourages idleness, dependency and unnecessary exit from the labor force. Prophet Muhammad (pbuh) said: “For one
of you to go out early to gather firewood and carry it on his back so that he can give charity from it and be free of need from
the people, is better for him than to ask a man who may give that to him or refuse. Indeed, the upper hand (giving) is more
virtuous than the lower hand (receiving), and begin with (those who are) your dependants.” (Jami-at-Tirmidhi, Vol 2, Chapters
on Zakāt, Hadith Number 680). In another Hadith, Prophet Muhammad (pbuh) explained: “The upper hand is better than the
lower hand, and the upper hand is the one that spends, and the lower hand is the one that asks.” (Sunan Abu Daud, Vol 2, Book
of Zakāt, Hadith Number 1648). Prophet Muhammad (pbuh) said that begging is not lawful for the rich and physically fit except
for the one who is severely poor or in perilous debt (Jami-at-Tirmidhi, Vol 2, Chapters on Zakāt, Hadith Number 653).

Islamic teachings make a distinction between permissible and impermissible goods. Qur’an says “… Eat of that which is lawful
and good on the earth…” (Al-Qur’an, Al-Baqarah: 168). For instance, Islam forbids intoxicants (Al-Qur’an, Al-Baqarah: 219), the
meat of dead animals, blood and flesh of swine (Al-Qur’an, Al-Baqarah: 173). In financial services, Islam forbids interest
(Al-Qur’an, Al-Baqarah: 276) and gambling (Al-Qur’an, Al-Maida: 90), for instance.

In the Islamic jurisprudence, we also come across a hierarchy of needs. Imam Al-Shatibi has categorized human needs into
three groups; i) Dharuriyah (necessities), ii) Hajiyah (conveniences) and iii) Tahsiniyah (refinements). In the hierarchical
structure of needs given by Al-Shatibi, necessities include such activities and things that are essential to protect i) Imān (faith), ii)
Nafs (life), iii) Māl (wealth), iv) Aqal (intellect) and v) Nasl (progeny). Thus, Islam recognizes physiological as well as aesthetic
needs but requires moderation in consumption.

Endowment inequality and relative abundance of one or the other type of resource in this world among people does not
provide any basis of superiority in Islamic social framework. It is only meant to test thankfulness, patience and fairness in
interpersonal and socio-economic relations. Qur’an says: “Is it they who would portion out the Mercy of your Lord? It is We
Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some
may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad – PBUH) is better than the (wealth of
this world) which they amass.” (Al-Qur’an, Al Zukhruf: 32)

Qur’an says: “And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the
splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your
Lord is better and more lasting.” (Al-Qur’an, Taha: 131).

Islam allows trade, but cautions against unfairness, exploitation and deceit. Qur’an says: “Do not devour one another’s
property wrongfully, nor throw it before the judges in order to devour a portion of other’s property sinfully and knowingly.”
(Al-Qur’an, Al-Baqarah: 1880. In another place, Qur’an says: “Do not devour another’s property wrongfully – unless it be by
trade based on mutual consent.” (Al-Qur’an, Al-Nisa: 29)

Islamic teachings related to commerce also strongly recommend fairness in trade dealings. Qur’an says: “And measure full
when you measure. And weigh with an even balance. This is better and its end is good.” (Al-Qur’an, Al-Bani-Israel: 35). In
another place, Qur’an says: “Woe to those that deal in fraud, those who, when they have to receive by measure from men,
exact full measure, but, when they have to give by measure or weight to men, give less than due. Do they not think that they
will be called to account?” (Al-Qur’an, Al-Mutaffifin: 1-4). Furthermore, Islam also emphasizes on fulfilling contractual
obligations in mutual exchange. Qur’an says: “O you who believe! Fulfil [your] obligations”. (Al-Qur’an, Al-Maida: 1)

Islam allows profit motive and using the profits for consumption and further investment. However, it discourages accumulation
for the purpose of hoarding. Qur’an says: “They who hoard up gold and silver and spend it not in the way of Allah, unto them
give tidings (O Muhammad) of a painful doom.” (Al-Qur’an, Al-Tauba: 34).

Islamic teachings related to commerce denounce taking oaths for deceiving others. Qur’an says: “You resort to oaths as
instruments of mutual deceit, so that a person might take greater advantage than another; although, Allah puts you to the test

15
through this. Surely, on the Day of Resurrection, He will make clear the truth concerning the matters over which you differed.”
(Al-Qur’an, Al-Nahl: 92).

In commercial undertakings, Islam encourages documenting the terms of the agreement to mitigate the risk of moral hazard.
Qur’an says: “O Believers! Whenever you lend money for a particular period, write and someone among you must write it justly.
And the one who can write must not refuse.” (Al-Qur’an, Al-Baqarah: 282).

Islamic principles of trade allow credit transactions and debts but condemn defaulting on loans. Prophet Muhammad (pbuh)
said: “Any who takes out a loan, having resolved not to pay it back, will meet Allah as a thief.” (Sunan Ibn-e-Maja, Vol 3,
Chapters on Charity, Hadith Number 2410).

Islamic principles of trade allow mutual bargaining to achieve the best result for oneself but recommend gentleness and
softness in executing deals so as to avoid the zero-sum game and undue advantage. Prophet Muhammad (pbuh) said: “May
Allah’s mercy be on him who is lenient in his buying, selling, and in demanding back his money [or debts].” (Sahih Bukhari, Vol 3,
Book of Sales, Hadith Number 2076).

In selling goods, it is highly recommended that deceit is avoided in making and selling or products. Prophet Muhammad (pbuh)
said: “It is not permissible for a Muslim to sell his brother goods in which there is a defect without pointing that out to him.”
(Sunan Ibn-e-Maja, Vol 3, Chapter on Business Transactions, Hadith Number 2246).

In another Hadith, Prophet Muhammad (pbuh) said: “The seller and the buyer have the right to keep or return the goods as
long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities [of
the goods], then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their
transaction would be lost.” (Sahih Bukhari, Vol 3, Book of Sales, Hadith Number 2079).

Deceit in contracts to get an unfair advantage is strongly condemned in Islam. Prophet Muhammad (pbuh) said: “Whoever
takes a false oath to deprive somebody of his property will meet Allah while He will be angry with him.” (Sahih Bukhari, Vol 3,
Book of Watering, Hadith Number 2356).

Islam encourages the price discovery process to be natural and without any frictions and hindrances. To ensure that price is
determined competitively without information asymmetries, Prophet Muhammad (pbuh) forbade a town dweller to sell on
behalf of a Bedouin and to artificially inflate prices (Sahih Muslim, Vol 4, Book of Marriage, Hadith Number 3459). Prophet
Muhammad (pbuh) forbade intercepting traders until they reach the markets with their goods. (Sahih Muslim, Vol 4, Book of
Financial Transactions, Hadith Number 3821). Furthermore, in bidding for goods, assets or businesses, overbidding without
having a genuine intention to buy (Al-Najash) is prohibited.

Speculative trades inflate prices and lead to artificial price bubbles and crises when these bubbles burst. To foster genuineness
of trades and diminish the speculative motives, Prophet Muhammad (pbuh) said: “He who buys food grain should not sell it
until he has taken possession of it.” (Sahih Muslim, Vol 4, Book of Financial Transactions, Hadith Number 3836)

In contemporary production processes, often labor is employed to produce the goods. In labor management and relations,
Islam, unlike capitalism, gives due protection and credit to labour. To highlight the importance of fair treatment of labor,
Prophet Muhammad (pbuh) said: “I will be a foe to three persons on the Last Day: one of them being the one who, when he
employs a person that has accomplished his duty, does not give him his due.” (Sahih Bukhari, Vol 3, Book of Hiring, Hadith
Number 2270). On timely remuneration to labor, Prophet Muhammad (pbuh) said: “Give the labor his wage before his sweat
dries”. (Sunan Ibn-e-Maja, Vol 3, Book of Pawning, Hadith Number 2443)

In another Hadith, Prophet Muhammad (pbuh) said: “Those are your brothers [workers under you] who are around you; Allah
has placed them under you. So, if anyone of you has someone under him, he should feed him out of what he himself eats,
clothe him like what he himself puts on, and let him not put so much burden on him that he is not able to bear, [and if that be
the case], then lend your help to him.” (Sahih Bukhari, Vol 3, Book of Manumission, Hadith Number 2545).

3. Islamic Teachings Related to Consumption and Spending

In describing human’s nature, Qur’an mentions that humans are generally hasty (Al-Qur’an, Al-Isra: 11), miserly (Al-Qur’an,
Al-Isra: 100), impatient (Al-Qur’an, Al-Ma’arij: 19) and have a love of wealth (Al-Qur’an, Al-Aadiyat: 8). Humans have desire to
consume positional goods and indulging in conspicuous consumption (Al-Qur’an, Al-Takaathur: 1-2). According to Islamic texts,
human instinct prefers goods which serve survival needs as well as other wants which serve non-survival needs (Al-Qur’an,
Aal’-Imran: 14). The story of Jews asking Moses (pbuh) for a variety of food (Al-Qur’an, Al-Baqarah: 61) also hints at the desire
for variety in consumption bundles and diminishing marginal utility. In a Hadith, Prophet Muhammad (pbuh) said: “If Adam’s
son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust (of the grave)…”
(Al-Bukhari, Book of Ar-Riqaq, Vol 8, Hadith No. 6436). This also hints at the instinctive desire of humans for non-satiated
preferences. Prophet Muhammad (pbuh) said: “The heart of an old man remains young with regards to two things: Love of life
and wealth.” (Al-Muslim, Book of Zakat, Vol 3, Hadith No. 2410).

However, we shall see how Islamic teachings prescribe guidelines for moderating these instincts and inculcating empathy in
conduct and behaviour.

Islamic teachings make a distinction between permissible and impermissible goods. Qur’an says “… Eat of that which is lawful
and good on the earth…” (Al-Qur’an, Al-Baqarah: 168). Islam forbids intoxicants (Al-Qur’an, Al-Baqarah: 219), the meat of dead
animals, blood and flesh of swine (Al-Qur’an, Al-Baqarah: 173). In financial services, Islam forbids interest (Al-Qur’an,

16
Al-Baqarah: 276) and gambling (Al-Qur’an, Al-Maida: 90), for instance. On some occasions, even lawful goods become
impermissible, such as during the time of fasting (Al-Qur’an, Al-Baqarah: 183). Fasting in Islam is prescribed for Muslims to
make them become God-fearing by restraining their desires and achieving moral consciousness. Nevertheless, Islam does not
approve monasticism (Al-Qur’an, Al-Hadid: 27).

Instead of being miser and spendthrift, Islam wants Muslims to have moderation in their consumption, both with respect to
contemporaneous consumption as well as inter-temporal consumption. Allah in Qur’an says: “And let not your hand be tied
(like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in
severe poverty” (Al-Qur’an, Al-Isra: 29). In another verse, Qur’an says: “And those, who, when they spend, are neither
extravagant nor niggardly, but hold a medium (way) between those (extremes).” (Al-Qur’an, Al-Furqan: 67). In a Hadith,
Prophet Muhammad (pbuh) said: “Spend according to your means; and do not hoard, for Allah will withhold from you.”
(Al-Muslim, Book of Zakah, Vol 3, Hadith No. 2378). Islam expects Muslims to avoid being spendthrift and extravagant. Allah in
Qur’an says: “… Waste not by extravagance. Verily, He likes not those who waste” (Al-Qur’an, Al-An’am: 141). In another verse,
Allah in Qur’an says “…Spend not wastefully (your wealth) in the manner of a spendthrift.” (Al-Qur’an, Al-Isra: 26).

Islamic principles recognize consumption externalities and counter them by explicitly cautioning against envy, egoism and pride.
Instead of consuming positional goods and indulging in conspicuous consumption, Islam wants Muslims to observe humbleness
and shun pride (Al-Qur’an, Al-Isra: 37; Al-Qur’an, Luqman 18). Qur’an says that Allah does not like prideful boasters (Al-Qur’an,
Al-Hadid: 23).

Islam also does not approve of envious behaviour. Qur’an says: “The desire for piling up of worldly things diverts you until you
reach the graves.” (Al-Qur’an, Al-Takaathur: 1-2). Instead, Qur’an prescribes “… Do not covet the bounties which God has
bestowed more abundantly on some of you than others…” (Al-Qur’an, Al-Nisa: 32).

Prophet Muhammad (pbuh) said: “Envy consumes good deeds just as fire consumes wood, and charity extinguishes bad deeds
just as water extinguishes the fire.” (Sunan Ibn-e-Maja, Chapters on Asceticism, Vol 5, Hadith No. 4210). Prophet Muhammad
(pbuh) educated Muslims to be like none except the one who is given the knowledge of Qur’an and the one who spends in
charity (Al-Bukhari, Book of Virtues of the Qur’an, Vol 6, Hadith No. 5025). Prophet Muhammad (pbuh) advised: “Look at the
one who is at a lower level than you, and do not look at the one who is above you, for that may keep you from scorning the
blessings of Allah.” (Al-Muslim, Book of Asceticism, Vol 7, Hadith No. 7430)

Qur’an educates Muslims that wealth will not last forever (Al-Qur’an, Al-Humazah: 1-3). Wealth and children are only a trial
(Al-Qur’an, Al-Taghabun: 15). The temporary nature of this worldly life and material dispensation is eloquently summed up by
Qur’an as follows:

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of
wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up
and you see it turning yellow; then it becomes straw…” (Al-Qur’an, Al-Hadid: 20). In one Hadith, Prophet Muhammad (pbuh)
said: “Richness is not in having many possessions, but richness is being content with oneself.” (Jamai-at-Tirmidhi, Chapters on
Zuhd, Vol 4, Hadith No. 2373).

Islam does not recognize impure altruism to satisfy ego and to achieve fame and recognition (Al-Qur’an, Al-Baqarah: 264;
Al-Qur’an, Al-Maoon: 6). Prophet Muhammad (pbuh) advised anonymity and secrecy in charitable giving such that the right
hand does not know what the left hand is giving (Al-Muslim, Book of Zakat, Vol 3, Hadith No. 2380). Allah says of the ideal
believers in Qur’an: “And they give food, in spite of their love for it to Miskin (poor), the orphan, and the captive. (Saying): ‘We
feed you seeking Allah’s countenance only. We wish for no reward, nor thanks from you’.” (Al-Qur’an, Al-Insaan: 8-9). Qur’an
urges believers to spend what they love in order to achieve righteousness (Aal’-Imran: 92), spend throughout their lives
(Al-Qur’an, Al-Munafiqun: 10) and the ideal is to spend whatever is beyond their needs (Al-Qur’an, Al-Baqarah: 219).

17
 MATHEMATICS IN HOLY BOOK QUR’AN
In the name of GOD, Most Gracious, Most Merciful
There is no other god beside GOD

One of the Great Miracles [74:35]

The Quran is characterized by a unique phenomenon never found in any human authored book. Every element of the Quran is
mathematically composed — the suras, the verses, the words, the number of certain letters, the number of words from the
same root, the number and variety of divine names, the unique spelling of certain words, the absence or deliberate alteration
of certain letters within certain words, and many other elements of the Quran besides its content. There are two major facets
of the Quran's mathematical system: (1) The mathematical literary composition, and (2) The mathematical structure involving
the numbers of suras and verses. Because of this comprehensive mathematical coding, the slightest distortion of the Quran's
text or physical arrangement is immediately exposed.

1. Simple to Understand Impossible to Imitate

For the first time in history we have a scripture with built-in proof of divine authorship — a superhuman mathematical
composition.
Any reader of this book can easily verify the Quran's mathematical miracle. The word "God” (Allah) is written in bold capital
letters throughout the text. The frequency of occurrence of the word "God” is noted at the bottom of each page. The last page
of the text, Page 372, shows that the total occurrence of the word "God” is 2698, or 19x142.
Furthermore, when we add the numbers of all the verses where the word “God” occurs, we obtain a total of 118123, also a
multiple of 19 (118123 = 19x6217). Nineteen is the common denominator throughout the Quran’s mathematical system.
This phenomenon alone suffices as incontrovertible proof that the Quran is God's message to the world. No human being(s)
could have kept track of 2698 occurrences of the word “God,” and the numbers of verses where they occur. This is especially
impossible in view of (1) the age of ignorance during which the Quran was revealed, and (2) the fact that the suras and verses
were widely separated in time and place of revelation. The chronological order of revelation was vastly different from the final
format (Appendix 23). However, the Quran's mathematical system is not limited to the word “God;” it is extremely vast,
extremely intricate, and totally comprehensive.

2. The Simple Facts :--

Like the Quran itself, the Quran's mathematical coding ranges from the very simple, to the very complex. The Simple Facts are
those observations that can be ascertained without using any tools. The complex facts require the assistance of a calculator or
a computer. The following facts do not require any tools to be verified:
1. The first verse (1:1), known as "Basmalah,” consists of 19 letters.
2. The Quran consists of 114 suras, which is 19 x 6.
3. The total number of verses in the Quran is 6346, or 19 x 334.
[6234 numbered verses & 112 un-numbered verses (Basmalahs) 6234+112 = 6346] Note that 6+3+4+6= 19.
4.The Basmalah occurs 114 times, despite its conspicuous absence from Sura 9 (it occurs twice in Sura 27) & 114= 19 x 6.
5. From the missing Basmalah of Sura 9 to the extra Basmalah of Sura 27, there are precisely 19 suras.
6. It follows that the total of the sura numbers from 9 to 27 (9+10+11+12+...+26+27) is 342, or 19 x 18.
7. This total (342) also equals the number of words between the two Basmalahs of Sura 27, and 342 = 19 x 18.
8. The famous first revelation (96:1-5) consists of 19 words.
9. This 19-worded first revelation consists of 76 letters 19 x 4.
10. Sura 96, first in the chronological sequence, consists of 19 verses.
11. This first chronological sura is placed atop the last 19 suras.
12. Sura 96 consists of 304 Arabic letters, and 304 equals 19 x 16.
13. The last revelation (Sura 110) consists of 19 words.
14. The first verse of the last revelation (110:1) consists of 19 letters.
15. 14 different Arabic letters, form 14 different sets of "Quranic Initials” (such as A.L.M. of 2:1), and prefix 29 suras. These
numbers add up to 14+14+29=57= 19 x 3.
16. The total of the 29 sura numbers where the Quranic Initials occur is 2+3+7+...+50+68 = 822, and 822+14 (14 sets of
initials) equals 836, or 19 x 44.
17. Between the first initialed sura (Sura 2) and the last initialed sura (Sura 68) there are 38 un-initialed suras 19 x 2.
18. Between the first and last initialed sura there are 19 sets
of alternating "initialed” and "uninitialed” suras.
19. The Quran mentions 30 different numbers: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 19, 20, 30, 40, 50, 60, 70, 80, 99, 100, 200, 300,
1000, 2000, 3000, 5000, 50,000, & 100,000. The sum of these numbers is 162146, which equals 19x8534.

3. This is a condensed summary of the Simple Facts.

The Literary Mathematical Composition
The Quran is characterized by a unique phenomenon never found in any other book; 29 suras are prefixed with 14 different
sets of "Quranic Initials,” consisting of one to five letters per set. Fourteen letters, half the Arabic alphabet, participate in these
initials. The significance of the Quranic initials remained a divinely guarded secret for 14 centuries.

18
The Quran states in 10:20 and 25:4-6 that its miracle, i.e., proof of divine authorship, was destined to remain secret for a
specific predetermined interim:
They said, "Why hasn't a miracle come down to him from his Lord?” Say, "Only God knows the future. Therefore, wait, and I will
wait along with you.” [10:20]
Those who disbelieved said, "This is no more than a fabrication by him, with the help of other people.” Indeed, they uttered a
blasphemy; a falsehood. Others said, "Tales from the past that he wrote down; they were dictated to him day and night.” Say,
"This was sent down from the One who knows `the secret' in the heavens and the earth.” Surely, He is Forgiving, Most Merciful.
[25:4-6]
The Quranic Initials constitute a major portion of the Quran's 19-based mathematical miracle.

Historical Background

In 1968, I realized that the existing English translations of the Quran did not present the truthful message of God's Final
Testament. For example, the two most popular translators, Yusuf Ali and Marmaduke Pickthall, could not overcome their
corrupted religious traditions when it came to the Quran's great criterion in 39:45.
When God ALONE is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion. But when others
are mentioned beside Him, they rejoice. [39:45]

Yusuf Ali omitted the crucial word "ALONE” from his translation, and altered the rest of the verse by inserting the word "(gods).”
Thus, he utterly destroyed this most important Quranic criterion. He translated 39:45 as follows:
When God, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and
horror; but when (gods) other than He are mentioned, behold, they are filled with joy. [39:45] (according to A. Yusuf Ali)

The expression "When God, the One and Only, is mentioned,” is not the same as saying, "When God alone is mentioned.” One
can mention "God, the One and Only,” and also mention Muhammad or Jesus, and no one will be upset. But if "God ALONE is
mentioned,” you cannot mention anyone else, and a lot of people — those who idolize Muhammad or Jesus — will be upset.
Thus, Yusuf Ali could not bring himself to present the truth of the Quran, if it exposed his corrupted belief.

Marmaduke Pickthall translated "ALONE” correctly, but destroyed the criterion by inserting his personal belief in parentheses;
he translated 39:45 as follows:
And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom
they worship) beside Him are mentioned, behold! they are glad. [39:45] (according to Marmaduke Pickthal)

When I saw the truth of God's word thus distorted, I decided to translate the Quran, at least for the benefit of my own children.
Since I was a chemist by profession, and despite my extensive religious background — my father was a renowned Sufi leader in
Egypt — I vowed to God that I would not move from one verse to the next unless I fully understood it.

I purchased all the available books of Quranic translations and exegeses (Tafseer) I could find, placed them on a large table, and
began my translation. The first sura, The Key, was completed in a few days. The first verse in Sura 2 is "A.L.M.” The translation
of this verse took four years, and coincided with the divine unveiling of "the secret,” the great mathematical Miracle of the
Quran.

The books of Quranic exegeses unanimously agreed that "no one knows the meaning or significance of the Quranic Initials
A.L.M., or any other initials.” I decided to write the Quran into the computer, analyze the whole text, and see if there were any
mathematical correlations among these Quranic initials.

I used a time-share terminal, connected by telephone to a giant computer. To test my hypothesis, I decided to look at the
single-lettered Quranic Initials — "Q” (Qaaf) of Suras 42 and 50, "S” (Saad) of Suras 7, 19, and 38, and "N” (Noon) of Sura 68. As
detailed in my first book MIRACLE OF THE QURAN: SIGNIFICANCE OF THE MYSTERIOUS ALPHABETS (Islamic Productions, 1973),
many previous attempts to unravel the mystery had failed.

The Quranic Initial "Q” (Qaaf)

The computer data showed that the text of the only Q-initialed suras, 42 and 50, contained the same number of Q's, 57 and 57.
That was the first hint that a deliberate mathematical system may exist in the Quran.

Sura 50 is entitled "Q,” prefixed with "Q,” and the first verse reads, "Q, and the glorious Quran.” This indicated that "Q” stands
for "Quran,” and the total number of Q's in the two Q-initialed suras represents the Quran's 114 suras (57+57 = 114 = 19x6).
This idea was strengthened by the fact that "the Quran” occurs in the Quran 57 times.

The Quran is described in Sura "Q” as "Majid” (glorious), and the Arabic word "Majid” has a gematrical value of 57: M (40)+J
(3)+I (10)+D (4) = 57.

Sura 42 consists of 53 verses, and 42+53 = 95 = 19x5.

Sura 50 consists of 45 verses, and 50+45 = 95, same total as in Sura 42.

By counting the letter "Q” in every "Verse 19” throughout the Quran, the total count comes to 76, 19x4. Here is a
summary of the Q-related data:

The frequency of occurrence of "Q" in Sura "Q" (No. 50) is 57, 19x3.

19
The letter "Q" occurs in the other Q-initialed sura (No. 42) exactly the same number of times, 57.
The total occurrence of the letter "Q" in the two Q-initialed suras is 114, which equals the number of suras in the Quran.
"The Quran" is mentioned in the Quran 57 times.
The description of the Quran as "Majid" (Glorious) is correlated with the frequency of occurrence of the letter "Q" in each of
the Q-initialed suras. The word "Majid" has a gematrical value of 57.
Sura 42 consists of 53 verses, and 42+53 is 95, or 19x5.
Sura 50 consists of 45 verses, and 50+45 is also 95, 19x5.
The number of Q's in all verses numbered "19" throughout the Quran is 76, 19x4.

Glimpses of the Quran's mathematical composition began to emerge. For example, it was observed that the people who
disbelieved in Lot are mentioned in 50:13 and occur in the Quran 13 times — 7:80; 11:70, 74, 89; 21:74; 22:43; 26:160; 27:54,
56; 29:28; 38:13; 50:13; and 54:33. Consistently, they are referred to as “Qawm,” with the single exception of the Q-initialed
Sura 50 where they are referred to as “Ikhwaan.” Obviously, if the regular, Q-containing word “Qawm“ were used, the count of
the letter “Q” in Sura 50 would have become 58, and this whole phenomenon would have disappeared. With the recognized
absolute accuracy of mathematics, the alteration of a single letter destroys the system.

Another relevant example is the reference to Mecca in 3:96 as “Becca!" This strange spelling of the renowned city has puzzled
Islamic scholars for many centuries. Although Mecca is mentioned in the Quran properly spelled in 48:24, the letter “M” is
substituted with a “B” in 3:96. It turns out that Sura 3 is an M-initialed sura, and the count of the letter “M” would have
deviated from the Quran's code if “Mecca” was spelled correctly in 3:96.
NuN (Noon)

This initial is unique; it occurs in one sura, 68, and the name of the letter is spelled out as three letters — Noon Wow Noon — in
the original text, and is therefore counted as two N's. The total count of this letter in the N-initialed sura is 133, 19x7.

The fact that "N” is the last Quranic Initial (see Table 1) brings out a number of special observations. For example, the number
of verses from the first Quranic Initial (A.L.M. of 2:1) to the last initial (N. of 68:1) is 5263, or 19x277.

The word "God” (Allah) occurs 2641 (19x139) times between the first initial and the last initial. Since the total occurrence of the
word "God” is 2698, it follows that its occurrence outside the initials "A.L.M.” of 2:1 on one side, and the initial "N” of 68:1 on
the other side, is 57, 19x3. Tables 9 to 18 prove that the initial "NuN” must be spelled out to show two N's.
S (Saad)

This initial prefixes three suras, 7, 19, and 38, and the total occurrence of the letter "S” (Saad) in these three suras is 152, 19x8
(Table 2). It is noteworthy that in 7:69, the word "Bastatan” is written in some printings with a "Saad,” instead of "Seen.”

Table 2: The Frequency of Occurrence of the Letter "S" in the Saad-initialed Suras
Sura Frequency of "S"
7 97
19 26
38 29
152 (19x8)

This is an erroneous distortion that violates the Quran's code. By looking at the oldest available copy of the Quran, the
Tashkent Copy, it was found that the word “Bastatan” is correctly written with a “Seen” (see photocopy below).

Photocopy from the Tashkent Quran

Historical Note

The momentous discovery that "19” is the Quran's common denominator became a reality in January 1974, coinciding with
Zul-Hijjah 1393 A.H. The Quran was revealed in 13 B.H. (Before Hijrah). This makes the number of years from the revelation of
the Quran to the revelation of its miracle 1393 + 13 = 1406 = 19x74. As noted above, the unveiling of the Miracle took place in
January 1974. The correlation between 19x74 lunar years and 1974 solar years could not escape notice. This is especially
uncanny in view of the fact that "19” is mentioned in Sura 74.
Y. S. (Ya Seen)

These two letters prefix Sura 36. The letter "Y” occurs in this sura 237 times, while the letter "S” (Seen) occurs 48 times. The
total of both letters is 285, 19x15.

It is noteworthy that the letter “Y” is written in the Quran in two forms; one is obvious and the other is subtle. The subtle form
of the letter may be confusing to those who are not thoroughly familiar with the Arabic language. A good example is the word
"Araany Araany Arabic" which is mentioned twice in 12:36. The letter “Y” is used twice in this word, the first “Y” is subtle and
the second is obvious. Sura 36 does not contain a single “Y” of the subtle type. This is a remarkable phenomenon, and one that
does not normally occur in a long sura like Sura 36. In my book QURAN: VISUAL PRESENTATION OF THE MIRACLE (Islamic
Productions, 1982) every “Y” and “S” in Sura 36 is marked with a star.
H.M. (Ha Mim)

Seven suras are prefixed with the letters “H Arabic Ha” and “M Arabic Mim;” Suras 40 through 46. The total occurrence of these
two letters in the seven H.M.-initialed suras is 2147, or 19x113. The detailed data are shown in Table 3.

20
Naturally, the alteration of a single letter “H” or “M” in any of the seven H.M.-initialed suras would have destroyed this
intricate phenomenon.

Table 3: Occurence of the Letters "H" and "M" in the Seven H.M.-Initialed Suras
Sura Frequency of Occurence
No. "H" "M" "H+M"
40 64 380 444
41 48 276 324
42 53 300 353
43 44 324 368
44 16 150 166
45 31 200 231
46 36 225 261
292 1855 2147
(19x113)

`A.S.Q. (`Ayn Seen Qaf)

These initials constitute Verse 2 of Sura 42, and the total occurrence of these letters in this sura is 209, or 19x11. The letter “ `A”
(`Ayn) occurs 98 times, the letter “S” (Seen) occurs 54 times, and the letter “Q” (Qaf) occurs 57 times.

A.L.M. (Alef Laam Mim)

The letters “A,” “L,” and “M” are the most frequently used letters in the Arabic language, and in the same order as we see in
the Quranic Initials — “A,” then “L,” then “M.” These letters prefix six suras — 2, 3, 29, 30, 31, and 32 — and the total
occurrence of the three letters in each of the six suras is a multiple of 19 [9899 (19x521), 5662 (19x 298), 1672 (19x88), 1254
(19x66), 817 (19x43), and 570 (19x30), respectively]. Thus, the total occurrence of the three letters in the six suras is 19874
(19x 1046), and the alteration of one of these letters destroys this phenomenon.

Table 4: Occurence of the Letters "A," "L," and "M" in the A.L.M.-Initialed Suras.
Sura Frequency of Occurence
No. "A" "L" "M" Total
2 4502 3202 2195 9899 (19x521)
3 2521 1892 1249 5662 (19x298)
29 774 554 344 1672 (19x88)
30 544 393 317 1254 (19x66)
31 347 297 173 817 (19x43)
32 257 155 158 570 (19x30)
8945 6493 4436 19874 (19x1046)

A.L.R. (Alef Laam Ra)

These initials are found in Suras 10, 11, 12, 14, and 15. The total occurrences of these letters in these suras are 2489 (19x131),
2489 (19x131), 2375 (19x 125), 1197 (19x63), and 912 (19x48), respectively (Table 5).

Table 5: Occurence of the Letters "A," "L," and "R" in the A.L.R.-Initialed Suras
Sura Frequency of Occurence
No. "A" "L" "R" Total
10 1319 913 257 2489 (19x131)
11 1370 794 325 2489 (19x131)
12 1306 812 257 2375 (19x125)
14 585 452 160 1197 (19x63)
15 493 323 96 912 (19x48)
5073 3294 1095 9462 (19x498)
A.L.M.R. (Alef Laam Mim Ra)

These initials prefix one sura, No. 13, and the total frequency of occurrence of the four letters is 1482, or 19x78. The letter “A”
occurs 605 times, “L” occurs 480 times, “M” occurs 260 times, and “R” occurs 137 times.
A.L.M.S. (Alef Laam Mim Saad)

Only one sura is prefixed with these initials, Sura 7, and the letter “A” occurs in this sura 2529 times, “L” occurs 1530 times, “M”
occurs 1164 times, and “S” (Saad) occurs 97 times. Thus, the total occurrence of the four letters in this sura is
2529+1530+1164+97 = 5320 = 19x280.

An important observation here is the interlocking relationship involving the letter “S” (Saad). This letter occurs also in Suras 19
and 38. While complementing its sister letters in Sura 7 to give a total that is divisible by 19, the frequency of this letter also
complements its sister letters in Suras 19 and 38 to give a multiple of 19 (see Page 380).

Additionally, the Quranic Initial “S” (Saad) interacts with the Quranic Initials “K.H.Y. `A.” (Kaaf Ha Ya `Ayn) in Sura 19 to give
another total that is also a multiple of 19 (see Page 383). This interlocking relationship — which is not unique to the initial “S”
(Saad) — contributes to the intricacy of the Quran's numerical code.

21
 K.H.Y.`A.S. (Kaaf Ha Ya `Ayn Saad)

This is the longest set of initials, consisting of five letters, and it occurs in one sura, Sura 19. The letter “K” in Sura 19 occurs 137
times, “H” occurs 175 times, “Y” occurs 343 times, “ `A” occurs 117 times, and “S” (Saad) occurs 26 times. Thus, the total
occurrence of the five letters is 137+175+343+117+26 = 798 = 19x42.
H., T.H. (Ta Ha), T.S. (Ta Seen), & T.S.M. (Ta Seen Mim)

An intricate interlocking relationship links these overlapping Quranic Initials to produce a total that is also a multiple of 19. The
initial “H.” is found in Suras 19 and 20. The initials “T.H.” prefix Sura 20. The initials “T.S.” are found in Sura 27, while the initials
“T.S.M.” prefix its surrounding Suras 26 & 28.

It should be noted at this time that the longer, more complex, interlocking and overlapping initials are found in the suras where
uncommonly powerful miracles are narrated. For example, the virgin birth of Jesus is given in Sura 19, which is prefixed with
the longest set of initials, K.H.Y.`A.S.

The interlocking initials “H.,” “T.H.,” “T.S.,” and “T.S.M.” prefix suras describing the miracles of Moses, Jesus, and the
uncommon occurrences surrounding Solomon and his jinns. God thus provides stronger evidence to support stronger miracles.
The frequencies of occurrence of these initials are presented in Table 6.

Table 6: Occurence of the Quranic Initials "H.," "T.H.," "T.S.," and "T.S.M." in Their Suras
Sura Frequency of
"H" "T" "S" "M"
19 175 - - -
20 251 28 - -
26 - 33 94 484
27 - 27 94 -
28 - 19 102 460
426 107 290 944
426+107+290+944 = 1767 = (19x93)

What Is A “Gematrical Value”?

When the Quran was revealed, 14 centuries ago, the numbers known today did not exist. A universal system was used where
the letters of the Arabic, Hebrew, Aramaic, and Greek alphabets were used as numerals. The number assigned to each letter is
its “Gematrical Value.” The numerical values of the Arabic alphabet are shown in Table 7.

Table 7: Gematrical Values of the Arabic Alphabet

Gematrical Values
Other Mathematical Properties of the Initialed Suras

Fourteen Arabic letters, half the Arabic alphabet, participate in the formation of 14 different sets of Quranic Initials. By adding
the gematrical value of each one of these letters, plus the number of suras which are prefixed with Quranic Initials (29), we
obtain a total of 722, or 19x19x2.

Additionally, if we add the total gematrical value of all 14 initials, plus the number of the first sura where the initial occurs, we
get a grand total of 988, 19x52. Table 8 presents these data.

Table 8: The 14 Letters Used in Forming Quranic Initials

Letter Value First Sura
A (Alef) 1 2
L (Laam) 30 2
M (Mim) 40 2
S (Saad) 90 7
R (Ra) 200 10
K (Kaf) 20 19
H (Ha) 5 19
Y (Ya) 10 19
`A (`Ayn) 70 19
T (Ta) 9 20
S (Seen) 60 26
H (HHa) 8 40
Q (Qaf) 100 42
N (Noon) 50 68
693 295
693 + 295 = 988 = 19x52
also 693 + 29 (suras) = 722 = 19x19x2

If we add the number of occurrences of each of the 14 letters listed in Table 8 as an initial, plus the numbers of the suras where
it occurs as an initial, the Grand Total comes to 2033, 19x107. See Table 9.

22
 Table 9: Mathematically Structured Distribution of the Quranic Initials
Initial Number of Occurrences Suras Where It Occurs Total
A (Alef) 13 [+ 2 + 3 + 7 + 10 + 11 + 12 + 13 + 14 + 15 + 29 + 30 + 31 + 32] 222
L (Laam) 13 [+ 2 + 3 + 7 + 10 + 11 + 12 + 13 + 14 + 15 + 29 + 30 + 31 + 32] 222
M (Mim) 17 [+ 2 + 3 + 7 + 13 + 26 + 28 + 29 + 30 + 31 + 32 + 40 + 41 + 42 + 43 + 44 + 45 + 46] 519
S (Saad) 3 + 7 + 19 + 3867
R (Ra) 6 + 10 + 11 + 12 + 13 + 14 + 15 81
K (Kaf) 1 + 19 20
H (Ha) 2 + 19 + 20 41
Y (Ya) 2 + 19 + 36 57
`A (`Ayn) 2 + 19 + 42 63
T (Ta) 4 + 20 + 26 + 27 + 28 105
S (Seen) 5 + 26 + 27 + 28 + 36 + 42 164
H (HHa) 7 + 40 + 41 + 42 + 43 + 44 + 45 + 46 308
Q (Qaf) 2 +42+50 94
N (Noon) 2 +68 70
79 1954 2033
(19x107)

Table 10 presents the total frequency of Quranic Initials, plus the total gematrical value of these letters in the whole sura. The
Grand Total for all initialed suras is 1089479. This number, in excess of one million, is a multiple of 19 (1089479 = 19 x 57341).
The slightest alteration or distortion destroys the system.

Note: The total gematrical value of the Quranic Initials in a given sura equals the gematrical value of each initial multiplied by
the frequency of occurrence of that initial in the sura.
Major Parameters of the Quranic Initials (Suras, Verses, Frequency, First Sura, & Last Sura)
Table 11 shows that the sum of numbers of suras and verses where the Quranic Initials are found, plus the initial's frequency of
occurrence in that sura, plus the number of the first sura where the initials occur, plus the number of the last sura where the
initials occur, produces a total that equals 44232, or 19x2348. Thus, the distribution of the Quranic Initials in the initialed suras
is so intricate that their counts and their placement within suras are intertwined to give a grand total that is a multiple of 19.

Table 10: Total Gematrical Values of All Quranic Initials In Their Suras
Suras Initials Frequency of Initials Total Value in Whole Sura
2 A.L.M. 9899 188362
3 A.L.M. 5662 109241
7 A.L.M.S 5320 103719
10 A.L.R. 2489 80109
11 A.L.R. 2489 90190
12 A.L.R. 2375 77066
13 A.L.M.R. 1482 52805
14 A.L.R. 1197 46145
15 A.L.R. 912 29383
19 K.H.Y.`A.S. 798 17575
20 T.H. 279 1507
26 T.S.M. 611 25297
27 T.S. 121 5883
28 T.S.M. 581 24691
29 A.L.M. 1672 31154
30 A.L.M. 1254 25014
31 A.L.M. 817 16177
32 A.L.M. 570 11227
36 Y.S. 285 5250
38 S. 29 2610
40 H.M. 444 15712
41 H.M. 324 11424
42 H.M.-`A.S.Q. 562 28224
43 H.M. 368 13312
44 H.M. 166 6128
45 H.M. 231 8248
46 H.M. 261 9288
50 Q 57 5700
68 N,N 133 650
TOTAL 41388 1048091
41388 + 1048091 = 1089479 (19 x 57341)

It is noteworthy that the initial “N” must be counted as two N's. This reflects the fact that the original Quranic text spells out
this initial with 2 N's.

Table 11: Parameters of the 14 Individual Quranic Initials

Initial Sura , Verse, & (Frequency) of Initial in Each Sura First Sura Last Sura

23
 A (Alef) 2:1 (4502), 3:1 (2521), 7:1 (2529), 10:1 (1319) 11:1 (1370), 12:1 (1306), 13:1 (605), 14:1 (585), 15:1 (493),
29:1 (774), 30:1 (544), 31:1 (347), 32:1 (257) 2 32
L (Laam) 2:1 (3202), 3:1 (1892), 7:1 (1530), 10:1 (913), 11:1 (794), 12:1 (812), 13:1 (480), 14:1 (452), 15:1 (323), 29:1
(554), 30:1 (393), 31:1 (297), 32:1 (155) 2 32
M (Mim) 2:1 (2195), 3:1 (1249), 7:1 (1164), 13:1 (260) 26:1 (484), 28:1 (460), 29:1 (344), 30:1 (317), 31:1 (173), 32:1
(158), 40:1 (380), 41:1 (276), 42:1 (300), 43:1 (324), 44:1 (150), 45:1 (200), 46:1 (225) 2 46
S (Saad) 7:1 (97), 19:1 (26), 38:1 (29) 7 38
R (Ra) 10:1 (257), 11:1 (325), 12:1 (257), 13:1 (137), 14:1 (160), 15:1 (96) 10 15
K (Kaf) 19:1 (137) 19 19
H (Ha)19:1 (175), 20:1 (251) 19 20
Y (Ya) 19:1 (343), 36:1 (237) 19 36
`A (`Ayn) 19:1 (117), 42:2 (98) 19 42
T (Ta) 20:1 (28), 26:1 (33), 27:1 (27), 28:1 (19) 20 28
S (Seen) 26:1 (94), 27:1 (94), 28:1 (102), 36:1 (48), 42:2 (54) 26 42
H (HHa) 40:1 (64), 41:1 (48), 42:1 (53), 43:1 (44) 44:1 (16), 45:1 (31), 46:1 (36) 40 46
Q (Qaf) 42:2 (57), 50:1 (57) 42 50
N (NuN) 68:1 (133) 68 68
43423 295 514
Grand Total = 43423+295+514 = 44232 = 19x2328.

A special mathematical coding authenticates the number of verses where the Quranic Initials themselves are found. As detailed
in Table 11, all Quranic Initials occur in Verse 1, except in Sura 42 (initials in Verses 1 and 2). This fact is supported by the
remarkable mathematical phenomenon detailed in Table 12. If we multiply the first two columns of Table 12, instead of adding,
we still end up with a Total that is divisible by 19 (see Table 13).

Table 12: Mathematical Coding of the Number of Verses with Initials

Sura No. No. of Initials Initialed Verses
2 3 1
3 3 1
7 4 1
10 3 1
11 3 1
12 3 1
13 4 1
14 3 1
15 3 1
19 5 1
20 2 1
26 3 1
27 2 1
28 3 1
29 3 1
30 3 1
31 3 1
32 3 1
36 2 1
38 1 1
40 2 1
41 2 1
42 5 2
43 2 1
44 2 1
45 2 1
46 2 1
50 1 1
68 2 1
822 79 30

822 + 79 + 30 = 931 (19x49)

Table 13: Multiplying the First Two Columns of Table 12, Instead of Adding
Sura No. No. Of Initials Number of Initialed Verses
2 3 1
3 3 1
7 4 1
- - -
42 5 2
- - -
50 1 1
68 2 1
2022 30

24
 2022 + 30 = 2052 (19x108)

Obviously, it is crucial to have two different initialed verses in Sura 42 in order to conform with the Quran's mathematical code.
The fact that Verse 1 of Sura 42 consists of the two Quranic Initials “H.M.” and the second verse consists of the three Initials
“ `A.S.Q.” has perplexed Muslim scholars and orientalists for 14 centuries.

By the end of this Appendix, the reader will see that every element of the Quran is mathematically authenticated. The elements
we are dealing with now are “the number of Quranic Initials in each initialed sura” and “the number of verses that contain
Quranic Initials.” Tables 11 through 13 have dealt with these two elements.

Additional mathematical authentication is shown in Tables 14 and 15. In Table 14, we have the numbers of all initialed suras
added to the number of verses in each sura, plus the number of verses containing initials, plus the gematrical values of those
initials. The Grand Total is 7030, or 19x370.

Table 14: Mathematical Properties of the Initialed Suras

Sura Number Number of Verses Number Of Initialed Verses Gematrical Value of the Initials TOTAL

2 286 1 71 360
3 200 1 71 275
7 206 1 161 375
10 109 1 231 351
11 123 1 231 366
12 111 1 231 355
13 43 1 271 328
14 52 1 231 298
15 99 1 231 346
19 98 1 195 313
20 135 1 14 170
26 227 1 109 363
27 93 1 69 190
28 88 1 109 226
29 69 1 71 170
30 60 1 71 162
31 34 1 71 137
32 30 1 71 134
36 83 1 70 190
38 88 1 90 217
40 85 1 48 174
41 54 1 48 144
42 53 2 278 375
43 89 1 48 181
44 59 1 48 152
45 37 1 48 131
46 35 1 48 130
50 45 1 100 196
68 52 1 50 + 50 221
822 + 2743 + 30 + 3435 = 7030
(19x370)
Remarkably, if we multiply the first two columns of Table 14, instead of adding them, we still get a Grand Total that is
divisible by 19 (Table 15).

The number of verses per sura, and the numbers assigned to each verse are among the basic elements of the Quran. Not
only are these elements authenticated mathematically, but both initialed and un-initialed suras are independently coded. Since
we are now dealing with the initialed suras, Table 16 presents the numbers assigned to these suras, added to the numbers of
verses in each sura, plus the sum of verse numbers (1+2+3+ ... + n). The Grand total is 190133, or 19x10007.

Table 15: Multiplying the First 2 Columns of Table 14, Instead of Adding Them
Sura Number Number of Verses Number of Initialed Verses Gematrical Value of the Initials
TOTAL
2 x 286 + 1 + 71 = 644
3 x 200 + 1 + 71 = 672
7 x 206 + 1 + 161 = 1604
- - - - -
50 x 45 + 1 + 100 = 2351
68 x 52 + 1 + (50+50) = 3637
60071 30 3435 = 63536
(19x3344)

By adding the number of every sura to the number of the next sura, and accumulating the sums of sura numbers as we
continue this process to the end of the Quran, we will have a value that corresponds to each sura. Thus, Sura 1 will have a

25
corresponding value of 1, Sura 2 will have a value of 1+2=3, Sura 3 will have a value of 3+3=6, Sura 4 will have a value of 6+4 =
10, and so on to the end of the Quran. The total values for the initialed and the un-initialed suras are independently divisible by
19. The values for the initialed suras are shown in Table 17.

Table 16: Mathematical Structuring of the Verses of Initialed Suras

Sura No. No.of Verses Sum of Verse s Total
2 286 41041 41329
3 200 20100 20303
7 206 21321 21534
- - - -
50 45 1035 1130
68 52 1378 1498
822 2743 186568 190133
(19x10007)

Table 17: Values Obtained by Successive Addition of Sura Numbers.

Sura No. Calculated Value
2 3
3 6
7 28
10 55
11 66
12 78
13 91
14 105
15 120
19 190
20 210
- -
44 990
45 1035
46 1081
50 1275
68 2346
15675
(19x825)

The values calculated for the un-initialed suras add up to a total of 237785, which is also a multiple of 19 (237785 =
19x12515).
Mathematical Coding of Special Words The Word “God” (Allah)
[1] As shown earlier the word “God” occurs in the Quran 2698 times, 19x142.

[2] The numbers of verses where the word “God” occurs add up to 118123, also a multiple of 19 (118123 = 19x6217).

These simple phenomena gave us many difficulties while simply counting the word “God.” We were a group of workers,
equipped with computers, and all of us college graduates. Yet, we made several errors in counting, calculating, or simply
writing the counts of the word “God.” Those who still claim that Muhammad was the author of the Quran are totally illogical;
he never went to college, and he did not have a computer.

[3] From the first Quranic Initials (A.L.M. 2:1) to the last initial (N. 68:1), there are 2641, 19 x 139, occurrences of the
word “God.”

[4] The word “God” occurs 57 times in the section outside the Initials (Table 18).

[5] By adding the numbers of the suras and verses where these 57 occurrences of the word “God” are found, we get a
total of 2432, or 19x128. See Table 18.

[6] The word “God” occurs in 85 suras. If we add the number of each sura to the number of verses between the first and
last occurrences of the word “God,” both verses inclusive, the Grand Total comes to 8170 or 19 x 430. An abbreviated
representation of the data is shown in Table 19.

Table 18: Occurence of the Word "God" outside the Initialed Section
Number of Sura Numbers of Verses Number of Occurrences
1 1,2 2
69 33 1
70 3 1
71 3,4,13,15,17,19,25 7
72 4,5,7,12,18,19,22,23 10
73 20 7
74 31,56 3
76 6,9,11,30 5

26
 79 25 1
81 29 1
82 19 1
84 23 1
85 8,9,203
87 7 1
88 24 1
91 13 2
95 8 1
96 14 1
98 2,5,8 3
104 6 1
110 1,2 2
112 1,2 2
1798 634 57
(19x3)
Sum of numbers of the suras & verses = 1798 + 634 = 2432
= 19 x 128
Total occurence of the word "God" outside the initialed section = 57 (19 x 3).

Table 19: All Suras in Which the Word "God" (Allah) Is Mentioned

No Sura
No. First
Verse Last
Verse # Verses From
First to Last
1. 1 1 2 2
2. 2 7 286 280
3. 3 2 200 199
- - - - -
83. 104 6 - 1
84. 110 1 2 2
85. 112 1 2 2
3910 4260
3910 +4260 =8170 = 19x430
These mathematical properties cover all occurrences of the word "God."

[7] The Quran's dominant message is that there is only “One God.” The word “One,” in Arabic “Wahed” occurs in the
Quran 25 times. Six of these occurrences refer to other than God (one kind of food, one door, etc.). The other 19 occurrences
refer to God. These data are found in the classic reference INDEX TO THE WORDS OF QURAN.
The crucial importance of the word "ONE" as the Quran's basic message is manifested in the fact that the Quran's
common denominator, 19, happens to be the gematrical value of the word "ONE."
WHY 19!

As pointed out later in this Appendix, all God's scriptures, not only the Quran, were mathematically coded with the
number “19.” Even the universe at large bears this divine mark. The number 19 can be looked upon as the Almighty Creator's
signature on everything He created (see Appendix 38). The number “19” possesses unique mathematical properties beyond the
scope of this Appendix. For example:

[1] It is a prime number.

[2] It encompasses the first numeral (1) and the last numeral (9), as if to proclaim God's attribute in 57:3 as the “Alpha
and the Omega.”

[3] It looks the same in all languages of the world. Both components, 1 and 9, are the only numerals that look the same
in all languages.
The Lord our God is ONE!
Therefore, you shall worship
the Lord your God
with all your heart,
with all your soul,
with all your mind,
and with all your strength.
[Deuteronomy 6:4-5]
[Mark 12:29]
[Quran 2:163, 17:22-23]

[4] It possesses many peculiar mathematical properties. For example, 19 is the sum of the first powers of 9 and 10, and
the difference between the second powers of 9 and 10.

27
 We now understand that the universal coding of God's creations with the number 19 rests in the fact that it is the
gematrical value of the word “ONE” in all the scriptural languages — Aramaic, Hebrew, and Arabic.

Table 20: Why "19!"

Letter
Hebrew ArabicValue
V W 6
A A 1
H H 8
D D 4
19

The number 19, therefore, proclaims the First Commandment in all the scriptures: that there is only ONE God.

As shown in Table 7, the Aramaic, Hebrew, and Arabic alphabets used to double as numerals in accordance with a
universally established system. The Hebrew word for “ONE” is “VAHD” (pronounced V-AHAD). In Arabic, the word for “ONE” is
“WAHD” (pronounced WAAHED). See Table 20.
The Word “Quran”
The word “Quran” occurs in the Quran 58 times, with one of them, in 10:15, referring to “another Quran.” This particular
occurrence, therefore, must be excluded. Thus, the frequency of occurrence of “this Quran” in the Quran is 57, or 19x3.

Table 21: Suras and Verses Where "Quran" Occurs

Sura Verse
2 185
4 82
5 101
6 19
7 204
9 111
10 37
- 61
12 2
- 3
15 1
- 87
- 91
16 98
17 9
- 41
- 45
- 46
- 60
- 78
- 82
- 88
- 89
- 106
18 54
20 2
- 113
- 114
25 30
- 32
27 1
- 6
- 76
- 92
28 85
Sura Verse
30 58
34 31
36 2
- 69
38 1
39 27
- 28
41 3
- 26
42 7
43 3

28
 - 31
46 29
47 24
50 1
- 45
54 17
- 22
- 32
- 40
55 2
56 77
59 21
72 1
73 4
- 20
75 17
- 18
76 23
84 21
85 21
1356 3052

1356+3052=4408
(19x232)

Two other grammatical forms of the word “Quran” occur in 12 verses. These include the word “Quranun” and the word
“Quranahu.” One of these occurrences, in 13:31 refers to “another Quran” that cause the mountains to crumble. Another
occurrence, in 41:44, refers to “a non-Arabic Quran.” These two occurrences, therefore, are excluded. Table 21 shows a list of
the suras and verses where the word “Quran,” in all its grammatical forms, occurs.
A STRONG FOUNDATION

The Quran's first verse, “In the Name of God, Most Gracious, Most Merciful,” known as Basmalah, consists of 19 Arabic
letters. Its constituent words occur in the Quran consistently in multiples of 19.

The first word “Ism” (Name) occurs 19 times.

The second word "Allah" (God) occurs 2698 times (19x142).
The third word "Al-Rahman" (Most Gracious) 57 times, 19x3.
The fourth word "Al-Raheem" (Most Merciful) 114 times, 19x6.

Professor Cesar Majul looked at the gematrical value of more than 400 attributes of God, and found only four names
whose gematrical vaues are multiples of 19:
Divine NameGematrical Value
1. "Waahed" (One) 19
2. "Zul Fadl Al-`Azim" (Possessor of Infinite Grace) 2698
3. "Majid" (Glorious) 57
4. "Jaami` " (Summoner) 114

As noted above, the only Divine Names whose gematrical values are divisible by 19 correspond exactly to the frequencies
of occurrence of the Basmalah's four words. The figure below illustrates this remarkable phenomenon:
Four words of Basmalah
The four words of Basmalah are shown on the left side, and the only four divine names whose gematrical values are
divisible by 19 are on the right side. The numbers in the middle are the frequencies of occurrence of the words of Basmalah,
and, at the same time, the gematrical values of the four divine names.
The Five Pillars of Islam
Although the Quran provides numerous important commandments governing all aspects of our lives (see for example
17:22-38), five basic “pillars” have been traditionally emphasized. They are:

Shahaadah: Bearing witness that there is no other god besides God.

Salat: Observing five daily Contact Prayers.
Seyaam: Fasting during the ninth month of the Islamic calendar (Ramadan).
Zakat: Giving away 2.5% of one's net income as a charity to specified people.
Hajj: Pilgrimage to Mecca once in a lifetime for those who can afford it.

Like everything else in the Quran, these are mathematically structured.

1. One God (Shahaadah)

As mentioned earlier, the word "ONE” that refers to God occurs in the Quran 19 times. The reference to God "ALONE”
occurs 5 times, and the sum of the sura and verse numbers where we find these five occurrences is 361, 19x19.

Table 22: All Suras and Verses from First Occurrence of LAA ELAAHA ELLA HOO to the Last Occurrence.

29
 Sura No. No.of Verses Sum of Verse #s Total
2 123 2767527800
3 200 2010020303
- - - -
9 127 8128 8264
- - - -
72 28 406 506
73 9 45 127
2700 5312 308490 316502
(19x16658)

The "First Pillar of Islam” is stated in 3:18 as "LAA ELAAHA ELLA HOO” (There is no other god besides Him). This most
important expression occurs in 19 suras. The first occurrence is in 2:163, and the last occurrence is in 73:9. Table 22 shows that
the total of sura numbers, plus the number of verses between the first and last occurrences, plus the sum of these verse
numbers is 316502, or 19x 16658.

Also, by adding the numbers of the 19 suras where LAA ELAAHA ELLA HOO occurs, plus the verse numbers where this
crucial expression is found, plus the total number of occurrences (29), the Grand Total comes to 2128, or 19x112. The details
are shown in Table 23.

Table 23: List of All Occurrences of the Crucial Phrase: "LAA ELAAHA ELLA HOO" (There is no other god besides Him).
No. Sura No. Verses with Shahadah Frequency of Shahadah
1. 2 163, 255 2
2. 3 2, 6, 18, 18 4
3. 4 87 1
4. 6 102, 106 2
5. 7 158 1
6. 9 31 1
7. 11 14 1
8. 13 30 1
9. 20 8,98 2
10. 23 116 1
11. 27 26 1
12. 28 70, 88 2
13. 35 3 1
14. 39 6 1
15. 40 3, 62, 65 3
16. 44 8 1
17. 59 22, 23 2
18. 64 13 1
19. 73 9 1
507 1592 29
507 + 1592 + 29 = 2128 = 19x112

2. The Contact Prayers "Salat"

The word "Salat " occurs in the Quran 67 times, and when we add the numbers of suras and verses of these 67
occurrences, the total comes to 4674, or 19x246 (see INDEX OF THE QURAN).
3. Fasting (Seyaam)

The commandment to fast is mentioned in 2:183, 184, 185, 187, 196; 4:92; 5:89, 95; 33:35, 35; & 58:4. The total of these
numbers is 1387, or 19x73. It is noteworthy that 33:35 mentions fasting twice, one for the believing men, and the other for the
believing women.
4. The Obligatory Charity (Zakat) & 5.Hajj Pilgrimage to Mecca

While the first three "Pillars of Islam” are obligatory upon all Muslim men and women, the Zakat and Hajj are decreed
only for those who can afford them. This explains the interesting mathematical phenomenon associated with Zakat and Hajj.

The Zakat charity is mentioned in 2:43, 83, 110, 177, 277; 4:77, 162; 5:12, 55, 7:156; 9:5, 11, 18, 71; 18:81; 19:13, 31, 55;
21:73; 22:41, 78; 23:4; 24:37, 56; 27:3; 30:39; 31:4; 33:33; 41:7; 58:13; 73:20; and 98:5. These numbers add up to 2395. This
total does not quite make it as a multiple of 19; it is up by 1.

The Hajj Pilgrimage occurs in 2:189, 196, 197; 9:3; and 22:27. These numbers add up to 645, and this total does not quite
make it as a multiple of 19; it is down by 1.

Thus, Zakat and Hajj, together, give a total of 2395+645 = 3040 = 19x160.
THE QURAN'S MATHEMATICAL STRUCTURE

The Quran's suras, verses, words, and letters are not only mathematically composed, but also arranged into a
superhuman structure that is purely mathematical, i.e., the literary content has nothing to do with such an arrangement.

30
 Since the physical construction of the Quran is purely mathematical, it would be expected that the numbers mentioned
in the Quran must conform with the Quran's 19-based code.

A total of 30 unique numbers are mentioned throughout the Quran, and the sum of all these numbers is 162146, a
multiple of 19 (162146 = 19x8534). Table 24 lists all the numbers mentioned in the Quran, without the repetitions.

The numbers which are mentioned only once in the Quran are: 11, 19, 20, 50, 60, 80, 99, 300, 2000, 3000, 5000, 50000,
and 100000.

All the numbers mentioned in the Quran, with repetitions, occur 285 times, and this number is a multiple of 19; 285 =
19x15.

Table 24: All the Quranic Numbers.

Number Location Example
1 2:163
2 4:11
3 4:171
4 9:2
5 18:22
6 25:59
7 41:12
8 69:17
9 27:48
10 2:196
11 12:4
12 9:36
19 74:30
20 8:65
30 7:142
40 7:142
50 29:14
60 58:4
70 9:80
80 24:4
99 38:23
100 2:259
200 8:65
300 18:25
1000 2:96
2000 8:66
3000 3:124
5000 3:125
5000070:4
100000 37:147
162146 (19 x 8534)

The Numbers of Suras and Verses

The numbering system of the Quran's suras and verses has been perfectly preserved. Only a few unauthorized and easily
detectable printings deviate from the standard system that is divinely guarded.

When we add the numbers of all suras, plus the number of verses in every sura, plus the sum of verse numbers, the
Grand total for the whole Quran comes to 346199, 19x19x959. Table 25 is an abbreviated presentation of these data. Thus, the
slightest alteration of a single sura or verse would have destroyed this system. As shown in Table 16, if we consider only the 29
initialed suras, these same data produce a Grand Total which is also a multiple of 19. It follows that the data for the un-initialed
suras are also divisible by 19. Table 26 is an abbreviated presentation of the same data related to the 85 un-initialed suras.

Table 25: Mathematical Coding of the Sura and Verse Numbers.

Sura No. No.of Verses Sum of Verse #s TOTAL
1 7 28 36
2 286 4104141329
- - - -
9 127 8128 8264
- - - -
113 5 15 133
114 6 21 141
6555 6234 333410 346199
(19x19x959)

Table 26: Mathematical Coding of the 85 Un-initialed Suras

31
 Sura No. No.of Verses Sum of Verse #s TOTAL
1 7 28 36
4 176 1557615756
- - - -
9 127 8128 8264
- - - -
113 5 15 133
114 6 21 141
5733 3491 146842 156066
(19x8214)

Superhuman Numerical Combinations

Let us write down the number of each verse in the Quran, preceded for each sura by the number of verses in that sura.
Thus, Sura 1, which consists of seven verses, will be represented by the number 7 1234567. What we are doing here is forming
long numbers by writing the numbers of verses next to each other. To find the number representing Sura 2, you write down the
number of verses in this sura, 286, followed by the number of every verse, written next to each other. Thus, the number
representing Sura 2 will look like this: 286 12345.....284285286. The two numbers representing the first two suras are:
7 1 2 3 4 5 6 7 & 286 1 2 3 4 5.....284 285 286.

Putting these two numbers together to form one number representing the first two suras, we get this number:
7 1 2 3 4 5 6 7 286 1 2 3 4 5.....284 285 286.

This process is continued until every verse in the Quran is written down, thus forming one very long number
encompassing the number of every verse in the Quran. The number representing the whole Quran is a multiple of 19 & consists
of 12692 digits, which is also a multiple of 19.
7 1234567 286 12345...286 ...5 12345 6 123456
FIRST No: This very long number consists of 12692 digits (19x668) and includes every verse in the Quran. The number of
verses in each sura precedes its verses. A special computer program that divides very long numbers has shown that this long
number is a multiple of 19.

Instead of putting the total number of verses in every sura ahead of the sura, let us put it at the end of every sura. Thus,
the number representing Sura 1 will look like this: 1234567 7, instead of 7 1234567. The number representing Sura 2 will look
like this: 12345.....284 285 286 286 instead of 286 12345.....284285286. The numbers representing the first two suras will look
like this:

1 2 3 4 5 6 7 7 & 1 2 3 4 5.....284 285 286 286.

Putting these two numbers together to form a longer number representing the first two suras, we get a number that
looks like this:
1 2 3 4 5 6 7 7 1 2 3 4 5.....284 285 286 286.

Since we are putting the total number of verses per sura at the end of each sura, we must put the total number of
numbered verses (6234) at the end of the Quran. The last numbers, therefore, represent the last sura (123456 6), followed by
the total number of numbered verses in the Quran (6234):
1 2 3 4 5 6 6 & 6234 >>> 1 2 3 4 5 6 6 6234.

Putting together all the verses of all the suras, produces a long number that consists of 12696 digits, and is a multiple of
19.
1234567 7 12345...286 286 12345 5...123456 6 6234
SECOND No: The number of every verse in every sura is followed by the number of verses per sura. The last 11 digits
shown here are the 6 verses of the last sura, followed by its number of verses (6), followed by the number of numbered verses
in the Quran (6234). The complete, very long number, is a multiple of 19.
Now let us include the number of every sura.

Write down the number of every verse in every sura, followed by the number of the sura, followed by the number of
verses in the sura. Thus, the number representing Sura 1 looks like this: 1 2 3 4 5 6 7 1 7. The number representing Sura 2 looks
like this: 1 2 3 4 5 .....284 285 286 2 286. The number representing the last sura (No. 114) looks like this: 1 2 3 4 5 6 114 6. The
total number of numbered verses (6234) is added at the end. This number, representing the whole Quran, is a multiple of 19; it
looks like this:
1234567 1 7 12345...286 2 286 ...123456 114 6 6234
THIRD No: The number of every verse, followed by the sura number, then the number of verses in the sura. The total
number of numbered verses is added at the end. The long number (12930 digits) is a multiple of 19.

Instead of putting the total number of verses in every sura after the sura, let us now put it ahead of the sura. Thus, the
number representing Sura 1 looks like this: 7 1234567 1, instead of 1234567 1 7, and the number representing Sura 2 looks like
this: 286 12345.....284 285 286 2, instead of 12345.....284 285 286 2 286. This very long number representing the whole Quran
is a multiple of 19.
7 1234567 1 286 12345...286 2...6 123456 114 6234
FOURTH No: The total number of verses in each sura is followed by the number of every verse, then the sura number.
The last 14 digits shown above are the number of verses in the last sura (6), followed by the numbers of the six verses (123456),

32
followed by the number of the sura (114), then the total number of numbered verses in the Quran. The very long number
(consisting of 12930 digits) is a multiple of 19.

Now, let us write down the number of every verse in every sura, followed by the sum of verse numbers for every sura.
Sura 1 consists of 7 verses, and the sum of verse numbers is 1+2+3+4+5+6+7 = 28. Thus, the number representing Sura 1 looks
like this: 1234567 28.

The sum of verse numbers for Sura 2 is 41041 (1+2+3+ ... + 286). Thus, the number representing Sura 2 looks like this:
12345...284 285 286 41041.

The number representing the last sura, which consists of 6 verses, looks like this: 123456 21, since 1+2+3+4+5+6 = 21.

The complete number, representing the whole Quran, consists of 12836 digits and is a multiple of 19. It looks like this:
1234567 28 12345...284285286 41041...123456 21
FIFTH No: The number of every verse in every sura is followed by the sum of verse numbers. The long number consists of
12836 digits, and is a multiple of 19.

Remarkably, if we take the “Fifth No.” shown above and reverse the order of verse numbers and sum of verse numbers,
i.e., move the sum of verse numbers, and put it ahead of the sura, the resulting long number is still a multiple of 19.
28 1234567 41041 12345....285286.....21 123456
SIXTH No: Placing the sum of verse numbers ahead of each sura, instead of after it, produces a long number (12836 digits)
that is also a multiple of 19.

Even writing the suras backward, i.e., reversing the order of suras by starting with the last sura and ending with the first
sura, and placing the sum of verse numbers after the verses of each sura, the product is still a multiple of 19.
123456 21 12345 15..12345..286 41041 1234567 28
SEVENTH No: Reversing the order of suras — starting from the last sura and ending with the first sura — and writing
down the number of every verse, with the sum of verse numbers for every sura after its verses, the product is a long number
consisting of 12836 digits. This long number is a multiple of 19.

Write the sum of verse numbers for the whole Quran (333410), followed by the number of numbered verses in the
Quran (6234), then the number of suras (114). Every sura is then represented by its number followed by its number of verses.
The numbers representing Suras 1 and 2 are 1 7 and 2 286. The complete number, covering all suras of the Quran, consists of
474 digits, and is a multiple of 19 — it looks like this:
333410 6234 114 1 7 2 286 3 200..113 5 114 6
EIGHTH No: The Grand Sum of verse numbers (333410) is followed by the number of numbered verses (6234), the
number of suras (114), then the sura numbers and numbers of verses of every sura.

Now let us reverse the order of sura number and its number of verses as presented in the “Eighth No.” Thus, the
numbers representing the first two suras look like this: 7 1 & 286 2, instead of 1 7 & 2 286. The complete number also consists
of 474 digits and is still a multiple of 19. It looks like this:
333410 6234 114 7 1 286 2 200 3...5 113 6 114
NINTH No: Reversing the sequence of sura number and number of verses still gives us a long number that is a multiple of
19.

If we write down the sum of verse numbers for Sura 1 (28), followed by the sum of verse numbers for Sura 2 (41041),
and so on to the end of the Quran, and placing the Grand Sum of verse numbers (333410) at the end, the resulting long number
(Tenth No.) consists of 377 digits, and is a multiple of 19.
28 41041 20100 ..... 15 21 333410
TENTH No: The sums of verse numbers for every sura in the Quran, are written next to each other, followed at the end
by the Grand Sum of verse numbers (333410). This long number (377 digits) is a multiple of 19.

If we write down the number of suras in the Quran (114), followed by the total number of numbered verses (6234),
followed by the number of every sura and its sum of verse numbers, the final long number (612 digits) is a multiple of 19.
114 6234 1 28 2 41041 3 20100...113 15 114 21
ELEVENTH No: The number of suras, followed by the number of numbered verses, then the number of every sura and its
sum of verse numbers, produce this long number (612 digits) that is a multiple of 19.

Lest anyone may think that any Quranic parameter is left un-guarded with this awesome mathematical code, let us look
at more parameters.

If we write down the number of suras (114), followed by the number of numbered verses, followed by the Grand Sum of
verse numbers in the whole Quran (333410), followed by the numbers of every sura and its verses, we end up with a very long
number (12712 digits) that is a multiple of 19.
114 6234 333410 1 1 2 3 4 5 6 7...114 1 2 3 4 5 6
TWELFTH NUMBER

If we write down the numbers of verses in every sura next to each other, we end up with a 235-digit number that is a
multiple of 19. To do this, write down the total number of numbered verses in the Quran (6234), followed by the number of
verses in every sura, then close with the total number of numbered verses in the Quran. The final long number looks like this:
6234 7 286 200 176 ..... 127 .... 5 4 5 6 6234

33
 (total verses) (First 4 suras) (Sura 9) (Last 4 suras) (total verses)
THIRTEENTH NUMBER

If we write down the number of numbered verses in the Quran (6234), followed by the number of suras (114), followed
by the number of every verse in every sura, then close with the number of verses in the Quran (6234) and the number of suras
(114), the final number consists of 12479 digits, and is a multiple of 19.
6234 114 1234567 12345...286...123456 6234 114
FOURTEENTH NUMBER

Another long number that consists of 12774 digits is formed by writing down the number of every verse in every sura,
followed by the number of every sura added to its number of verses. Sura 1 consists of 7 verses, and the total 1+7 is 8.
Therefore, the number representing Sura 1 looks like this: 1234567 8. Since Sura 2 consists of 286 verses, the number
representing Sura 2 looks like this: 12345...286 288. This is done for every sura in the Quran. The final combined number
consists of 12774 digits, and is a multiple of 19.
1234567 8 12345 ...... 286 288 ........... 123456 120
(1+7) (2+286) (114+6)
FIFTEENTH NUMBER

More specialized features are in Appendices 2, 9, 19, 24, 25, 26, 29, and 37.

Last Minute Discovery

[May 26, 1989 — Add to Appendix 1]

Mr. Abdullah Arik made the following discoveries just before printing time:

1. If we write down the number of verses in every sura, followed by the sum of verse numbers, and keep all number
justified to the left, the total of all left-justified numbers is 4,859,309,774, or 19x255753146 (Table 1).

2. Do the same as above, except write down the number of every verse, instead of the number of verses. The total this
time consists of 757 digits and is still a multiple of 19 (Table 2).

3. Do the same as above, but justify everything to the right, and write down the sura number, followed by the number of
verses in that sura, followed by the number of every verse in the sura, and finally, the sum of verse numbers. The total consists
of 759 digits and is also a multiple of 19 (Table 3).

GOD BE GLORIFIED.

Table 1
Sura 1728
Sura 228641041
- -
Sura 114 621
Total = 4859309774 = 19 x 255753146

Table 2
Sura 1123456728
Sura 21234...28641041
- -
Sura 114 12345621

Table 3
Sura 1 17123456728
Sura 2 2286123 ... 28641041
- -
Sura 114 114612345621

A Witness From the Children of Israel [46:10]

Proclaim: “What if it is from God, and you disbelieved in it? A witness from the Children of Israel has borne witness to a
similar phenomenon, and he has believed, while you have turned too arrogant to believe. God does not guide the wicked.”
[ 46:10]

The following quotation is taken from STUDIES IN JEWISH MYSTICISM , (Association for Jewish Studies, Cambridge, Mass.,
Joseph Dan & Frank Talmage, eds., Page 88, 1982). The quotation refers to the work of Rabbi Judah the Pious (12th Century
AD):

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 The people [Jews] in France made it a custom to add [in the morning prayer] the words: " 'Ashrei temimei derekh
[blessed are those who walk the righteous way]," and our Rabbi, the Pious, of blessed memory, wrote that they were
completely and utterly wrong. It is all gross falsehood, because there are only nineteen times that the Holy Name is mentioned
[in that portion of the morning prayer]... and similarly you find the word 'Elohim nineteen times in the pericope of Ve-'elleh
shemot. . . . Similarly, you find that Israel were called "sons" nineteen times, and there are many other examples. All these sets
of nineteen are intricately intertwined, and they contain many secrets and esoteric meanings, which are contained in more
than eight large volumes. . . Furthermore, in this section there are 152 (19x8) words. ...

35
 PHYSICS IN THE LIGHT OF QUR'AN

The universe as we know it today is one of the greatest mysteries of science. Its sheer vastness makes it impossible to explore
thoroughly and the presence of dark matter and dark energy keep 95.1% of the universe hidden from us. Therefore, the
universe that we see and understand so far is only about 4.9% of the entire picture.[1]
Nonetheless, we have come a long way in understanding the universe and have recently made some great discoveries. The
methodology to do so, to understand the life of the universe, its beginning, growth and end, is twofold. The first method is
utilizing science, where observations, theories and experiments are central. The second is relying on religion, which utilizes
faith and revelation. Both are often considered to be incompatible as scientific theories need proof whereas religious beliefs
need only faith.
However, out of all the world religions, Islam complements science the most, contrary to popular belief. In fact, science
strengthens faith as far as Islam is concerned. For instance, the Quran contains scientific knowledge that was not discovered by
science until recently, a clear proof of its divine origins.
In the case of Physics, the Quran mentions the Big Bang theory and the expansion of the universe, among other facts. These
were not scientifically proven or discovered until the previous century, nearly 1400 years after the Quran was revealed.
In 1929, a scientist named Hubble made a startling discovery. He noticed that light coming from other galaxies was red shifted.
This means that the frequency observed by Hubble was less than the actually frequency with which the light was being emitted
from the galaxy. According to the Doppler Effect, which is the observed vs the actual frequency of a wave emitted from a
source moving relative to a person (like a siren on an ambulance approaching and then going far), it meant that the galaxy was
moving away from earth.
This led to the theory that everything in the universe is moving away from each other, consequently expanding the universe in
size. This discovery was made possible through the use of powerful telescopes and other equipment. This equipment was not
present during the time the Quran was revealed in the 7th century. Still the Quran accurately stated this scientific fact in the
following verse, “The heaven, we have built it with power. Verily, We are expanding it” (51:47). [Click here to read more about
the miracles of the Quran.]
Heaven here refers to the sky and by extension the entire universe. The word expanding is clear. God is saying that He created
the heaven and sky and is expanding it, as discovered by Hubble almost 1400 years later.
Can a book which was revealed in the 7th century come to solve and advise communities till now in the 21st century?
Answered by Imam Abdool Rahman Khan and Dr. Ingrid Mattson.

1. The Big Bang Theory

Consider the Big Bang theory, perhaps the biggest controversy in the science verses religion debate. This theory is a direct
consequence of the expansion of the universe. If the universe is expanding as we know it, then if you turn back the clock, it will
keep contracting until the universe was just a single point. In physics that point is known as the singularity, an object of
extremely high density. The theory states that the entire universe came from this point when it exploded (big bang) and split
into numerous pieces. These pieces then formed all the stars, planets, etc.
Many religious people do not believe in this theory because they say it contradicts the fact that God created the universe and
also science has not been able to determine where exactly the singularity came from. Islam brings these two together. Yes, God
created the universe, but He did it through the Big Bang. The Quran says, “…the heavens and the earth were a joined entity,
and We separated them and made from water every living thing” (21:30).
Here “joined entity” refers to the singularity and the separation refers to the Big Bang. The part about every living thing being
made from water is also scientifically accurate as we know today. This is a clear indication of the Big Bang, given 1400 years
before modern science determined how the universe began. Again, this is proof of the Quran’s divinity as in the 7th century no
one could have even guessed as to how the universe was born.

2. Planets and Stars

Every planet and moon in our solar system has an orbit. That orbit can be approximated as a circle centered on the sun.
However the sun does not remain stationary; it also has an orbit. It revolves around the Milky Way galaxy just like the earth
revolves around the sun. So in fact our entire solar system is orbiting the Milky Way. It takes more than 200 million years for
the sun to compete an orbit of the galaxy.
The orbit of the sun was discovered in the 17th or 18th century when scientists realized that the Milky Way was like a spinning
disk. Amazingly, the Quran stated this fact 1000 years before science discovered it. God says in it, “And it is He who created the
night and the day and the sun and the moon; all in an orbit are swimming” (21:33).
This verse clearly indicated that the sun and the moon each travel in their own orbits, as we know today. Again it was not
possible in the 7th century for humans to make this discovery. The only explanation is that it was a divine revelation.
Lastly, consider the formation of stars and planets. Stars are formed in nebulas, and start off as a cloud of gases. The process
begins when the cloud starts to collapse on itself when it becomes unstable and there is an imbalance of forces. The material in
the center becomes incredibly hot and dense and this is the part that eventually becomes the star itself. Planets and solar
systems are formed from the leftover material from a star. The remaining dust from the creation of a star clumps together
because of gravity. These clumps revolve around the star at high speeds and collide with each other, forming even bigger
clumps. Eventually after undergoing many collisions they turn into planets.
Planets are either rocky or gaseous depending on how far they were formed from the star. So the basic idea is that both stars
and planets start off as gases and after some processes become celestial objects. This fact was mentioned in the Quran 1400

36
years ago in the following verse: “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’” (41:11). The word “smoke” refers to the
gaseous clouds from which stars and planets form

3. Islam’s Position on Science

After reading all these verses about astronomy, it is important to understand why they are there. God included them for many
reasons, two of which are as follows. First off, they serve as a sign of the Quran’s authenticity as a book revealed by the
All-Knowing Creator. Each is an undeniable proof that the Quran is indeed the word of God and not made up by a man’s
imagination. No man in the Arabian Peninsula in the 7th century – or anywhere else in the world, for that matter – could have
made these accurate statements.
Secondly, these verses serve as inspiration for those that ponder upon them. Islam is not a religion that condemns science and
worldly knowledge. Rather it encourages mankind to delve into these topics. The Abbasid dynasty is proof of this as so much
advancement in Mathematics and Science were made by the scientists of that era. One example is the development of Algebra
by Al-Khwarzimi. Without it, most, if not all, science would still be unknown to us. The Quran gave small doses of information
about the universe and left the rest for humans to discover on their own. Therefore it is a source of motivation to unlock the
secrets of the universe and also to impart curiosity in man. [Read more about Muslim scholars here and here and here.]
Asking questions is not forbidden in Islam; rather it is encouraged as one should be very clear about his or her belief.
Furthermore the first word of the Quran to be revealed was “Read” (96:1). Reading is attributed to acquiring knowledge; hence,
from the very beginning, Islam called for humans to improve their learning through education.
Science and Islam are not at odds, rather they complement each other. Islam does say that God created the universe, but He
did so through a process, a bit of which was described in the Quran and the rest was left for man to uncover on his own.
There are many other scientific miracles in the Quran, such as the development of an embryo in the womb. All of which serve
as signs and inspiration to men of understanding. The Quran says:
“Verily in the creation of the heavens and the earth, and the alternation of night and day – there are indeed signs for men of
understanding; Men who remember Allah, standing, sitting, and lying down on their sides, and contemplate the creation of the
heavens and the earth (with the thought): ‘Our Lord! Not for nothing have You created (all) this’” (3:190).
Contemplating about the world and everything in it is an integral part of Islam. Muslims are encouraged to delve into the area
of science and use it to increase their faith. In Islam, being ignorant of religion and also of the world are unacceptable and in
order to be successful person, one must avoid both. Balance is imperative and going to either religious or secular extremes is
forbidden. Islam is the complete religion. It calls for belief in the One God and the unseen, but also encourages man to uncover
the mysteries of the universe and the earth.

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 ISLAMIC SOCIOLOGY
1. Islamic Sociology – Introduction
Khurshid Ahmad delivers an interesting view of Islamic sociology, “Humanity is one single family of God and there can be no
sanction for . . . barriers. Men are one—and not bourgeois or proletarian, white or black, Aryan or non-Aryan, Westerner or
Easterner. Islam gives a revolutionary concept of the unity of mankind.”1
The structures and features of society are central to the Islamic worldview. Much is said about the relationship of the individual
to the society as well as the relationships of men and women, husbands and wives, and so forth. Like Christianity, the family,
worship of God, and the state are central to Islamic teachings, yet there are substantial differences between the two
worldviews in each area. Thus the Muslim view of sociology is summarized as revolving around the polygamous family, the
mosque, and the state.

2. Islamic Sociology – Individual and Society

A core principle of Islamic sociology is that Islam provides a perfect harmony between the individual and society, holding both
in concert with each other. “Another unique feature of Islam is that it establishes a balance between individualism and
collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. It guarantees
the fundamental rights of the individual and does not permit any one to tamper with them. It makes the proper development
of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must
lose his individuality in society or in the state. . . . On the other hand, it also awakens a sense of social responsibility in man,
organizes human beings in a society and a state and enjoins the individual to subscribe to the social good.”2

3. Islamic Sociology – Men and Women

The Qur’an affirms that the human race originated from Adam: “O mankind! Reverence your Guardian-Lord, Who created you
from a single Person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and
women...”
The Qur’an also declares that men and women are spiritual equals before God (33:35): “For Muslim men and women, for
believing men and women, for devout men and women, for true men and women, for men and women who are patient and
constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast
(and deny themselves), for men and women who guard their chastity, and for men and women who engage much in God’s
praise, for them has God prepared forgiveness and great reward.”
Further, the Qur’an states the differences between men and women: “Men are the protectors and maintainers of women,
because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore
the righteous women are devoutly obedient, and guard in (the husband’s) absence what God would have them guard” (4:34).
Muslim apologists explain these passages as indicating that men are to care for women, not that women are essentially inferior.
But other statements in the Qur’an seem to challenge that notion. For example, one passage says, “And get two witnesses, out
of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses” (2:282),
indicating that the testimony of a woman is worth half of the testimony of a man.
Additionally, a tradition in the Sunnah describes women as having less intelligence than men: “Narrated Abu Said Al-Khudri:
Once Allah’s Apostle went out to the Musalla (to offer the prayer) to ‘Id-al-Adha or Al-Fitr prayer. Then he passed by the
women and said, ‘O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women).’ They
asked, ‘Why is it so, O Allah’s Apostle?’ He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen
anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you.’ The
women asked, ‘O Allah’s Apostle! What is deficient in our intelligence and religion?’ He said, ‘Is not the evidence of two women
equal to the witness of one man?’ They replied in the affirmative. He said, ‘This is the deficiency in her intelligence. Isn’t it true
that a woman can neither pray nor fast during her menses?’ The women replied in the affirmative. He said, ‘This is the
deficiency in her religion.’”3
Again, while the Qur’an seems to set men and women on equal spiritual footing before Allah, some of the teaching in the
Sunnah contradicts it. Muhammad said he had the opportunity to view the people in hell and recorded that the majority of its
inhabitants were women! “Narrated `Imran bin Husain: The Prophet said, ‘I looked at Paradise and found poor people forming
the majority of its inhabitants; and I looked at Hell and saw that the majority of its inhabitants were women.’”4

4. Islamic Sociology – Marriage

The Muslim view of marriage is well developed, though diverse. Some modern Muslims are quite uncomfortable with some of
Islam’s teachings and practices regarding marriage. But all Muslims agree that a marriage is a contract that may be broken
through divorce (though most believe that divorce may only be initiated by men). Some features of marriage noted in the
Qur’an and Islamic tradition include the following:
A Muslim man may marry up to four wives, granted that he treat them equally and provide for each of them (4:3).
A Muslim man may have an unlimited number of concubines (including slaves) with whom he has sexual relations, though such
women do not have the same rights as wives.
A Muslim man may marry a woman temporarily, a marriage lasting a relatively short time (4:24).

38
Muslim men may marry Jewish or Christian wives (5:5)—though not women from other religions (2:221), and, yet, Muslim
women may never marry non-Muslims (2:221).5
Unsubmissive women may be beaten (some say “lightly”) (4:34).
“Your wives are as a tithe unto you; so approach your tithe when or how ye will . . .” (2:223), meaning men may have sexual
access to their wives whenever they please, except when the wife is menstruating (2:222).
Adultery is severely punished (4:15–18; 17:32; 24:20), but in common practice the application of punishment often falls much
harder on women than men, since the value of a woman’s testimony is discounted.
Men may divorce their wives (60:1–2; 65:1–2; 226:242), though reconciliation is to be sought (4:35). The Qur’an makes no
allowance for a woman to divorce her husband, although some Muslim countries have permitted it.
Islamic Sociology – Patriarchalism
Muslim societies tend to be patriarchal—that is, they tend to be dominated by men. Women are expected to have children,
and those who do not have children face constant fear that the husband will seek another wife. The expectation that women
must bear male children further aggravates the situation. Regarding “the great fear of Muslim parents that they will not have
enough sons,” Vivienne Stacey paints a troubling picture: “How often a wife is in distress because she has not produced a child!
The wife who produces only girls will also seek religious help as well as perhaps medical help. If she has a son she will want
more sons in case the child dies, as it may easily do. So a woman’s importance in society in general is estimated by her ability to
produce sons. This is an inequality between the sexes which the laws of a country and the efforts of family planning
associations can do little about.”6
Muslims educated in Western universities often realize that these traditions conflict with genetics and other physical concerns.
Nevertheless, male expectations for their wives to bear male children, and female fears of failing to fulfill these expectations,
persist widely throughout Muslim countries.

5. Islamic Sociology – Conclusion

When viewing the concept of Islamic sociology, it’s important to realize that Islam does not distinguish between social
institutions and the state. Rather, Islam is a comprehensive reality—the state is to be as much Islamic as is the local mosque.
Islam is a religion; but Islam is also a government. The Muslim world today is divided between those who favor nation-states
(with laws, constitutions, and boundaries distinct from other nations) and those who favor pan-Islam (the vision that the
Muslim community should be united, with diminished or non-existent national boundaries). Those who favor nation-states
sometimes produce Muslim nations where the population is predominantly Muslim but where the law of the land is either not
Shari’ah or not purely so.7 For example, Turkey is a Muslim nation whose constitution is not based on Shari’ah law. Although
most of its population is Muslim, Turkey itself is a secular nation.
Muslims who favor a pan-Islamic community are troubled by this and tend to respond with various expressions of disapproval.
Sometimes this disapproval takes the form of verbal denouncement of the nation. Sometimes it takes the form of individuals
within the government seeking to reform it. The media, however, most often focuses on those who engage in armed protest
and terrorist activities, such as often happens in Turkey and Egypt.

39
 HEALTH GUIDELINES FROM QUR'AN
The Quran is not a book of medicine or of health sciences,but in it there are hints which lead to guidelines in health and
diseases. Prophet Mohammed (peace and blessings be upon him) has been sent as an example to mankind so his traditions in
matters of health and personal hygiene are also a guide for his followers.

We start our discussion with the following verse:

"Everything good that happens to you (O Man) is from God, everything bad that happens to you is from your own actions".
(Quran 4:79).

Therefore, pathology (disease) is defined by the famous pathologist William Boyd as physiology (natural state) gone wrong. It is
our tampering with the natural process that leads to unnatural outcomes.

The human body can be compared to some degree with a machine created by man.

The fascinating tape recorder has many mechanical and electronic parts but life does not come to it till an electrical current is
passed through.

Similarly, in the components of the human body there are the anatomic parts and fluids but also the spirit (the soul). As the
care of a machine requires keeping it clean, giving it some rest, and passing electricity of proper voltage, and using it carefully
and wisely, so are there requirements for the body and of the body as whole.

Before we come to the physical care of human body, let us talk about the spiritual care.

The spiritual care involves the acts of worship. The problem is that Iman (faith) cannot be translated into belief, nor Salaat into
prayer, Nor Wudu into washing hands, face and feet nor; Sawm into fasting nor Zakat into charity nor Hajj into pilgrimage to
Mecca. They are entitles in themselves.

A. Iman:
The belief in God is the first and foremost important need for spiritual stability.

Belief in God includes belief in His attributes, His angels, His books, the Day of Judgment, the Heaven and Hell and belief that -
all good and bad is within His reach.

Imam Rumi has called faith being superior to prayers. In illness, according to Imam Ghazali, the awareness of God increases and
man becomes closer to God by realizing his own weakness.

Without true belief, neither our prayer, nor charity, nor fasting nor pilgrimage will be accepted. The essence of belief is to rid
ourselves of all false gods around us, or within us, and to worship no one except God alone.

B. Salat: There are two health aspects of Salat:

I. Wudu:
Washing all the exposed areas of the body, hand, feet, face, mouth, nostrils etc. 5 times a day is a healthy preventive
procedure.

Handwashing is being emphasized more and more in hospitals now in order to prevent the spread of germs. However, many
non-Muslims did not know that handwashing is so important - it has been ordered in Quran (5:7) 1400 years ago. And for
complete cleanliness bathing is advised (4:43).

2. Recitation of Quran:
This has a healing effect on the body, mind and heart. These healing effects are due to the effect of sound (echo) and the
meaning. The letter Alif resounds unto the echoes to heart and the letter YA resounds unto echoes to the pineal gland in the
brain.

"O Mankind: There has come to you a direction from your Lord and a healing for the (disease) in your hearts - and for those
who believe a guidance and mercy!" (Quran 10:57

"And We sent down in the Quran that which is healing and a mercy to those who believe: to the unjust it causes nothing but
loss after loss". (Quran 17:82).

The movements in Salat are mild, uniform, and involve all muscles and joints. The caloric output is desired to keep the energy
balance.

C: Zakat (Charity):

40
The word itself means purification and growth. Here it is meant to imply the purification of legitimately earned wealth. Many of
our crimes are committed with money or for the love of money, and in the love of money one becomes violent in behavior.

"And he is violent in his love of wealth" (Quran 100:8).

In Islam the ownership of wealth belongs to God. We are the disposers of that trust. Therefore, this concept establishes peace
at heart and our behavior in the loss of money or unusual gain. In either way, we thank God.

D. Sawm:
The Islamic fasting: Islamic fasting is prescribed as way training of our mind, and body in self-restraints.

"O you who believe fasting is prescribed to you, as it was prescribed to those before you, so that you can learn self-restraint."
(Quran 2:183).

Therefore, during the period of fast one may not only get rid of nibbling food, coffee, smoking but also of anger and excessive
sexual passion.

In fact, the fast not only gives rest to the stomach but also stabilizes the secretion of hormones which control our behavior.

E. Hajj (Pilgrimage to Makkah):

The moral is Prophet lbrahim (peace be upon him)'s submission and absolute surrender to God's will, the opportunity for
repentance, and the social and political gathering of the Ummah depicting brotherhood and equality.

However, this can be used for programming and testing us for physical endurance, a requirement for all able men and women.
The long walks, the heat, the sun, the thirst, the physical exercise, etc. is to remind us of the Day of Judgment.

We should perform Hajj when we are young and physically well rather than wait for old age. We should keep ourselves in good
shape before and after the Hajj.

Physical Health
After describing the pillars of faith as a basis for the spiritual health, let us talk about the maintenance of the physical structure
in which the spirit resides.

1. Nutrition:
Allah loves His creations so much that He is concerned even with what we eat and put in our body.

Our muscles, bones, lungs, liver, brain and secretions are made from the raw product we feed it. If we provide the factory with
junk raw products, the factory will not produce tough bones, strong muscles, good pump (heart) and clean pipes (vessels).

"O mankind: Eat of what is lawful and good on earth" (Quran 2: 168).

Forbidden to us are dead meat, blood and flesh of swine (see Quran 5:3) and intoxicants (Quran 5:91, 92, and 2:219).

Science so far has not confirmed any beneficial effects to the prohibitions.

The blood and meat of the dead could be full of germs and other harmful elements like antibodies. Pork meat is high in
cholesterol, salt and may have worms, and alcohol and other intoxicants that cloud our mentation, our inhibition and interfere
with our normal capacity of judging good and bad.

Therefore, a person under the influence of alcohol may want to take off his dress, engage in unlawful sexual acts, become
violent and abusive without even knowing what he is doing. On medical damages due to alcohol, whole books have been
written.

The second component in nutrition (after permission of the lawful and probation of the unlawful) is the moderation in the
lawful.

Obesity is a major American tragedy, a form of malnutrition, affecting million of people, of all age. Ninety-nine percent of
obesity is due to overeating. Allah advises as to be moderate in quantity.

"But waste not by excess for God loves not the wasters" (Quran 7:31).

"Eat of the good things we have provided for your sustenance, but commit no excess therein, lest my wrath should justly
descend on you, and those on whom descends my wrath do perish indeed" (Quran 20:81).

According to one Hadith of Prophet Mohammed we are advised to leave one third of our stomach empty after finishing the
meal. I understood this Hadith only when I broke my blender/mixer in the kitchen after stuffing it to the top and then turning
the machine on. After all, what is a stomach, if not a blender, grinder, mixer and food processor, all in one!

Certain types of food i.e. fruits are especially emphasized in Quran (36:57, 43:73, 16:67)

41
"And from the fruits of date palm and grapes you get wholesome drink and nutrition: Behold in this is a sign for those who are
wise" (Quran 16:67).

Fruits are low in calorie, high in vitamins and minerals, and fiber and sugar is fructose and not sucrose. In a recent study by Dr.
Anderson fructose has been shown to cause no rise in blood sugar and even lowers the high blood sugar of diabetics. Honey is
fructose.

2. Cleanliness:
Allah is pure and likes purity. He is clean and likes cleanliness.

Therefore, cleanliness of body and mind is stressed in Quran (4:43). Miswak (brushing teeth) is not a new invention of last 200
years. This was stressed as part of our daily routine by Prophet Mohammed.

He also advised us on flossing (Khilal) as is now being advised by all the dentist. In fact, he is known to have said that if it was
not a hardship for Muslims, he would have advised using Miswak before each prayer i.e. five times a day.

Cleanliness of our mind is prerequisite for total cleanliness (body and mind).

3. The Value of exercise in maintaining health

Though we do not find much in Quran about specific exercise, recommendation, the Prophet's Fife was full of
recommendations.

He advised all Muslims to teach their children swimming, archery and horse riding. He, himself used to walk at a fast pace even
race with his wife, Aisha (may Allah be pleased with her).

Most importantly, he used to work with his hands whether at home, in the kitchen, or with his companions collecting wood for
fire, fighting during wars etc.

It is a pity that Muslim men and women have become sedentary and, because of the excessive consumption of starches,
obesity has crept into them. We should keep ourselves fit to go for Jihad and feel healthy in peacetime.

The State of Disease

Many of the common chronic illnesses (i.e. coronary heart disease, hypertension, diabetes, peptic ulcer disease, obesity and
depression) also have a common man-made etiology, that is rich food, too much food, too much salt, too much sugar, smoking,
stress and alcoholism.

If we give up excessive salt, sugar and cholesterol from our diet, and do not drink and smoke, and stay active, it is possible that
the pump (the heart) won't be rusted from inside.

What should a Muslim do when disease is confirmed?

A. Accept it as a will of God as Kaffara for his sin, and ask him to remove the affliction.

"And if God touches thee with affliction, none can remove it but He: if He touches thee with happiness He has power over all
things." (Quran 6:17).

B. Many Muslims won't seek early medical attention, contrary to the Prophet's practice and teaching. In Christianity there is a
sect believing in faith healing who have let their members die rather than go to the physician.

Usamah Bin Shareek (may Allah be pleased with him) reports "I was with the Prophet and some Arabs came to him asking "O
Messenger of Allah, do we take medicine for any disease." He said, "Yes, 0 You servants of Allah take medicine as Allah has not
created a disease without creating a cure except for one. They asked which one, he replied old age'.

C. Increase your knowledge of health and disease, of medications and side effects. This knowledge is not the monopoly of
doctors. You can have it and use it in preventing the illness, recognizing it early when symptoms appear, seeking early medical
attention, then monitoring the course of the disease, implementing the treatment (i.e. knowledge of diet for diabetics) and
recognizing side effects of the medicine.

Those of my patients who do the above make me very happy that I can trust their health to them as they do trust it to me.

In summary, our healthy body is a gift from God. We are the trustees. We should not misuse it, nor provide wrong raw products
for the factory and we should keep superb maintenance of this delicate and sensitive machine, in order to enjoy it. It is the
container of our soul.

42
 QUR'AN AND ISLAMIC BANKING & FINANCE :
(1) Introduction: This author yet again humbly wishes to divert the attention towards blatant violation of Shariah, whereby
Islamic banking & finance companies are openly using ‘interest rates’ in their transactions (instead carrying-out real economic
activities). These practices must be stopped by the regulators / governing bodies / Shariah experts to save ourselves from wrath
of Allah SWT.

There is no doubt that the existing system of ‘Islamic Banking & Finance’ (IB&F) is not Islamic because;

(i) it continues to use 'interest rates' in their transactions.

(ii) it unfairly takes-over the ownership of savers' money on strength of a mere deposit receipt without an agreement;

(iii) whereas as per Shariah all contracts must be recorded with witnesses etc (except spot sales & purchases).

(iv) it gives loans (from depositors' money) to rich entrepreneurs, companies and to governments to leverage their
positions thus creating inequalities, which results in disputes and socioeconomic injustice.

(v) Along with the conventional banking system ‘IB&F’ is also widening the gulf between the rich & poor.

(vi) Therefore there is no difference between conventional system and IB&F and it has only become a support arm of
capitalism in main stream economy.

(vii) Thus these institutions should not be named or called 'Islamic'.

I request my brothers & sisters in Islam to raise their voices against this visible contravention of rules of Quran & Sunnah to
allow the immaculate (Islamic) economic system to establish its ground.

(2) A Few Quranic References For Our Guidance:

(i) On Warning: “And they were surprised that a warner from among themselves came to them, and the infidels said, 'this is a
magician, a great liar” (38/4).

(ii) On Old Beliefs: “And the chiefs of them departed saying, 'go away from him and be steadfast to your gods; undoubtedly, he
has some object in this” (38/6).

(iii) On Forgiveness: “Then We forgave him that. And verily he has necessarily nearness to Us and an excellent resort” (38/25).

(iv) Cannot Be Equal: “Shall We make those who have believed and have done good deeds like those who spread mischief in
the earth or make the pious ones like wicked disobedients?” (38/28)

May Allah SWT guide us all (Ameen).

43
 INTERESTING FACTS ABOUT QUR'AN
Considered to be a verbal revelation by God, the Quran is the holiest book for the followers of the world’s second most
followed religion, i.e., Islam. Muslims swear by the holy book in their daily rituals. The book is so holy for the Muslims that they
consider it equivalent to God. Besides being the holiest book for the Muslims, the Quran has many fascinating facts worth
knowing. Let’s have some interesting facts about the Quran:Quran
Image: Pixabay

1. The Finest Classical Arabic Literature

Quran A Classical Arabic Literature

Literally meaning “the recitation,” the Quran is widely regarded as the finest work in Classical Arabic Literature.
Source: al-islam.org, Image: Pixabay

2. It Took A Long Time To Complete It

Angel Gabriel in Islam

Muslims believed that the final Prophet Muhammad received the verbal revelations by God through an angel named Gabriel;
gradually over a period of 23 years. Muhammad was 40 years old when he received the first revelation on 22 December 609 CE,
which he went on to receive till his death in 632 CE.
Source: Wikipedia, Image: Wikimedia

3. Only A Few References Of The Word “Quran” In The Holy Book

The word “Quran” appears for only 70 times in the holy book. Although many other words and names are considered to be
references to the Quran.
Source: islamicboard.com, GIF: tenor.com

4. Earlier, It Wasn’t A Book!

Hand Written Quran

By the time of Muhammad’s death in 632, the Quran didn’t exist in the book form. It was Abu Bakr (the first caliph) who
decided to compile the revelations in a book form; following Muhammad’s death. Thus, the credit, to give the revelations of
the Quran a form of the book, goes to Abu Bakr and a group of scribes (most importantly Zayd ibn Thabit) who produced a
hand-written manuscript having the collection of verses.
Source: Wikipedia, Image: Wikimedia

5. The Quran Is Inimitable

Quran Speech

Muslims believe that the Quran is inimitable, i.e., no human speech can match the Quran in its content and form.
Source: al-islam.org

6. The Most Recited Verses Of The Quran

Quran First Chapter

Although the entire holy book plays a significant role in the daily rituals of its followers, the first Sura, also known as “Surah
Fatiha,” is the most recited and easiest surah of the holy Quran. The Sura, which consists of seven verses, is repeated in daily
prayers and on other occasions:

PRAISED BE GOD, LORD OF THE UNIVERSE, THE BENEFICENT, THE MERCIFUL AND MASTER OF THE DAY OF JUDGMENT, YOU
ALONE WE DO WORSHIP AND FROM YOU ALONE WE DO SEEK ASSISTANCE, GUIDE US TO THE RIGHT PATH, THE PATH OF
THOSE TO WHOM YOU HAVE GRANTED BLESSINGS, THOSE WHO ARE NEITHER SUBJECT TO YOUR ANGER NOR HAVE GONE
ASTRAY.”

Source: islamicity.org, Image: Wikimedia

7. A Pivotal Source Of The Islamic Art

Quran And Its Influence On Islamic Art

44
The Quran is considered one of the most significant sources, which gave rise to the development of Islamic Art and Architecture;
specifically the so-called Quranic arts of calligraphy and illumination.
Source: islamic-arts.org, Image: Pixabay

8. A Well Organized Book

The Holy Book is divided into 30 equal parts. There are 114 chapters (surahs), and 6,236 verses (ayahs), containing 99,464
words made up of 330,113 letters.
Source: al-islam.org

9. Makki & Madani Surahs

There are two types of Surahs in the Quran which are known as Makki and Madani. The surahs which reached Muhammad
(PBUH) in Makka are known as Makki while those received in Madina are known as Madani. It is believed that 86 surahs of the
Quran are Makki whereas 28 are Madani. However, some other sources differ in these numbers.
Source: WikiShia

10. The Longest & Shortest Surahs

The longest surah of the Quran is Al-Baqrawith 286 verses which is the second surah of the Quran while the shortest surah is
Al-Kausar with only 3 verses.
Source: discoveringislam.org

11. Heart Of Quran

Surah Yasin is considered the heart of the Quran for its tremendous benefits for the believer.
Source: seekersguidance.org

12. Best Drink & Food According To Quran

The best drink according to Quran is milk. In the Quran, Allah also describes the rivers of milk in Jannah. The best food is honey,
which cures several problems and is the sweetest gift to humans from Allah.
Source: library.islamweb.net

13. The Holiest Day & Month In The Quran

Normally, the Quran declares Friday as the most blessed days of the week. Ramadan is the best month and the night of
Layla-tul-Qadar has been described as a night better than 1000 months. Its significance is described in surah qadr.
Source: islamicity.org

14. Bismillah!

The word “Bismillah” appears 114 times in the Quran. It occurs twice in Surah Namal whereas Surah Toba is the only surah
which doesn’t begin with Bismillah.
Source: islamicknowledge2all.wordpress.com

15. Mosques In The Quran

Five mosques have been Quran namely Masjid e Aqsa, Masjid e Haraam, Masjid e Nabwi (PBUH), Masjid e Zaraar and Masjid e
Quba.
Source: islamicknowledge2all.wordpress.com

16. Encourages The Scientific Temper

Some noted scientists including the astrophysicist Nidhal Guessoum have highlighted the encouragement for sciences that the
Quran provides by developing “the concept of knowledge.” It has been found that the Quran warns of the danger of
conjecturing without evidence. A few verses of the Quran asks for proof in both assertions and rejections.
Source: Wikipedia

17. No Begining Or End

It seems that the Quranic text has a nonlinear structure; due to which they have no beginning, middle, or end. The textual
arrangement in the Quran is sometimes considered to exhibit the lack of chronological order.
Source: submission.org

18. The Earliest Academic Activities Of Muslims

The commentary and interpretation of the Quran, also known as “Tafsir,” is considered one of the earliest academic activities
of Muslims. Muhammad is considered the first person to describe the meaning of the Quranic verses for early Muslims.
19. It Believes In Life After Death

45
Quran believes in life after death. It teaches that besides having a body, a human being also has a spirit, and when a person
dies, the physical body vanishes; while the remains.
Source: muslim.org

20. Don’t Touch The Quran

No one is allowed to touch the Quran or its any content except in the state of ritual purity in bathing or ablution (wudu). It’s
also unlawful to touch the Quran after intercourse or menstrual bleeding, even if the book is in cover.
Source: speakingtree.in

21. Don’t Leave It Open

When you are done with reading the Quran, it must never be left open. It’s your duty to enclose it on its cover; after you’ve
finished reading the book.
Source: speakingtree.in

22. It Should Be On The Top

It is unlawful (haraam) to put the other books or any other thing above the Quran. The Quran should always be placed higher
than any other book.
Source: assimalhakeem.net

23. Beware Of Carrying The Quran Into The Lavatory

If you want to earn the great sin, carry the Quran into a lavatory; as entering the lavatory carrying the Holy Quran is a great sin,
it is Kufr (blasphemy).

46
 LIFE AFTER DEATH
How Do Muslims View Death?

Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies, he or she is
washed and wrapped in a clean, white cloth (usually by a family member) and buried after a special prayer, preferably the same
day. Muslims consider this a final service that they can do for their relatives and an opportunity to remember that their own
existence here on earth is brief.

The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only
with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the
modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since
time immemorial.
All the Prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the
belief in life after death that even a slight doubt in it meant denying God and made all other beliefs meaningless.

The very fact that all the Prophets of God have dealt with this metaphysical question of life after death so confidently and so
uniformly - the gap between their ages in some cases, being thousands of years - goes to prove that the source of their
knowledge of life after death as proclaimed by them all, was the same, i.e. Divine revelation.

We also know that these Prophets of God were greatly opposed by their people, mainly on the issue of life after death, as their
people thought it impossible. But in spite of opposition, the Prophets won many sincere followers.

The question arises: what made those followers forsake the established beliefs, traditions and customs of their forefathers,
notwithstanding the risk of being totally alienated from their own community? The simple answer is: they made use of their
faculties of mind and heart and realized the truth.

Did they realize the truth through perceptual consciousness? They couldn’t, as perceptual experience of life after death is
impossible. God has given man besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this
consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the Prophets of
God while calling people to believe in God and life after death, appeal to the aesthetic, moral and rational consciousness of
man.

For example, when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of
their stand by advancing very logical and rational arguments in support of it:

And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of death) and forgets his [own] creation.
He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first
time; and He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire, and then from it you ignite. Is
not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.
(Quran, 36:78-81)

On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It
is based on pure conjecture:

And they say, “There is not but our worldly life; we die and live (i.e. some people die and others live, replacing them) and
nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are
recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.”
Say, “God causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there
is no doubt,” but most of the people do not know. (Quran, 45:24-26)

Surely God will raise all the dead. But God has His own plan of things. A day will come when the whole universe will be
destroyed and then the dead will be resurrected to stand before God. That day will be the beginning of a life that will never end,
and on that day every person will be rewarded by God according to his or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands.
Actually, if there is no life after death, the very belief in God becomes meaningless or even if one believes in God, it would be n
unjust and indifferent God, having once created man and now not being concerned with his fate.

Surely, God is just. He will punish the tyrants, whose crimes are beyond count - having tortured and killed hundreds or
thousands of innocent people, created great corruption in society, enslaved numerous persons to serve their whims, etc.,
because man has a very short life span in this world and because numerous individuals are affected by one’s actions, adequate
punishments and rewards are not possible in this life. The Quran very emphatically states that the Day of Judgment must come
and that God will decide the fate of each soul according to his or her record of deeds:

But those who disbelieve say, “The Hour (i.e. the Day of Judgment) will not come to us.” Say, “Yes, by my Lord, it will surely
come to you. [God is] the Knower of the unseen.” Not absent from Him is an atom’s weight within the heavens or within the
earth or [what is] smaller than that or greater, except that it is in a clear register - That He may reward those who believe and

47
do righteous deeds. Those will have forgiveness and noble provision. But those who strive against Our verses [seeking] to cause
failure (i.e. to undermine their credibility) - for them will be a painful punishment of foul nature. (Quran, 34:3-5)

The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will
shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But
those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state. Drawing a
comparison between them, the Quran says:

Then is he whom We have promised a good promise which he will meet [i.e. obtain] like he for whom We provided enjoyment
of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]? (Quran, 28:61)

The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves
of their passions and desires, making fun of virtuous and God-conscious persons.

Such persons realize their folly only at the time of their death and wish to be given a further chance in the world but in vain.
Their miserable state at the time of death, and the horror of the Day of Judgment, and the eternal bliss guaranteed to the
sincere believers are very clearly and beautifully mentioned in the following verses of the Quran:

[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back that I
might do righteousness in that which I left behind (i.e. in that which I neglected).” No! It is only a word he is saying; and behind
them is a barrier until the Day they are resurrected. So when the Horn is blown, no relationship will there be among them that
Day, nor will they ask about one another. And those whose scales are heavy [with good deeds] - it is they who are the
successful. But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally. The
Fire will sear their faces, and they therein will have taut smiles (i.e. their lips having been contracted by scorching until the
teeth are exposed). (Quran, 23:99-104)

The belief in life after death not only guarantees success in the Hereafter but also makes this world full of peace and happiness
by making individuals most responsible and dutiful in their activities.

Think of the people of Arabia before the arrival of the Prophet Muhammad . Gambling, wine, tribal feuds, plundering and
murdering were their main traits when they had no belief in life after death. But as soon as they accepted the belief in the One
God and life after death they became the most disciplined nation of the world. They gave up their vices, helped each other in
hours of need, and settled all their disputes on the basis of justice and equality. Similarly the denial of life after death has its
consequences not only in the Hereafter but also in this world. When a nation as a whole denies it, all kinds of evils and
corruption become rampant in that society and ultimately it is destroyed.

The Quran mentions the terrible end of Aad, Thamud and the Pharaoh in some detail:

[The tribes of] Thamud and Aad denied the Striking Calamity [i.e. the Resurrection]. So as for Thamud, they were destroyed by
the overpowering [blast]. And as for Aad, they were destroyed by a screaming, violent wind which He [i.e. God] imposed upon
them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of
palm trees. Then do you see of them any remains? And there came Pharaoh and those before him and the overturned cities (i.e.
those to which Lot was sent) with sin. And they disobeyed the messenger of their Lord, so He seized them with a seizure
exceeding [in severity]. Indeed, when the water overflowed, We carried you [i.e. your ancestors] in the sailing ship (i.e. which
was constructed by Noah). That We might make it for you a reminder and [that] a conscious ear would be conscious of it.
(Quran, 69:4-12)

Events of the Day of Judgment

God states in the Quran about the events of the Day of Judgment:

Then when the Horn is blown with one blast, and the earth and the mountains are lifted and leveled with one blow [i.e. stroke]
- Then on that Day, the Occurrence [i.e. Resurrection] will occur, And the heaven will split [open], for that Day it is infirm (i.e.
weak, enfeebled and unstable). And the angels are at its edges. And there will bear the Throne of your Lord above them, that
Day, eight [of them]. That Day, you will be exhibited [for judgment]; not hidden among you is anything concealed (i.e. any
person or any secret you might attempt to conceal). So as for he who is given his record in his right hand, he will say, “Here,
read my record! Indeed, I was certain that I would be meeting my account.” So he will be in a pleasant life - In an elevated
Garden, Its [fruit] to be picked hanging near. [They will be told], “Eat and drink in satisfaction for what you put forth (i.e.
literally, advanced in anticipation of reward in the Hereafter) in the days past.” But as for he who is given his record in his left
hand, he will say, “Oh, I wish I had not been given my record, and had not known what is my account. I wish it [i.e. my death]
had been the decisive one (i.e. ending life rather than being the gateway to eternal life). My wealth has not availed me. Gone
from me is my authority.” [God will say], “Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose
length is seventy cubits insert him.” Indeed, he did not used to believe in God, the Most Great. (Quran, 69:13-33)

The Prophet Muhammad taught that three things continue to benefit a [believing] person even after death - charity which he
had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and
supplication on his behalf by a righteous child (Narrated by Saheeh Muslim).

Thus, there are very convincing reasons to believe in life after death:

1) All the Prophets of God have called their people to believe in it.

48
2) Whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social
and moral evils.

3) History bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning
of the Prophet, the group as a whole has been punished by God even in this world.

4) Moral, aesthetic and rational faculties of man endorse the possibility of the life after death.

5) God’s attributes of Justice and Mercy have no meaning if there is no life after death.

49
THE DIFFERENCE BETWEEN A MUSLIM AND A
MU’MIN AND WHY
Muslim and Mumin / Momin are two terms that describe the believers at different stages in their Islam. We all have it in us to
improve and become greater than we are currently. Allah has set for the believer levels to climb to greatness and success.
So, why do we differentiate then, what’s the difference between a Muslim and a Mumin? Islam offers the believer a Goal for
personal growth and development. Allah The Most High, gives the believers a clear path for growth and development in life.
Islam, Iman, and Ihsan are the three levels of growth for every Muslim. At level one we are all Muslim, the State of Submission
to Allah and His messenger, fulfilling our basics of prayers, fasting, charity, and the Hajj pilgrimage. The second stage is the level
that the Muslim is described as Mu’min, one who’s belief (Iman) has penetrated the heart at a deeper spiritual level. The
Mu’min is described as the one who believes in Allah, the Angels, the books of revelation, the Messengers, the Day of
Judgement and divine decree. All of this coming from the pillars of faith in Islam.
A Mu’min is one who is always much more aware of Allah and strives to develop both the inner Iman and the outer actions. The
Last stage is when the believer is described as Muhsin having reached the level of Ihsan. Ihsan is a level of excellence and
mastery, where the believer is practicing faith in Allah, as though he sees Allah, even though that is impossible. At this point
you find that the level of God-consciousness helps them to guide their actions and decisions in daily life, always striving to
perfect themselves and please Allah.
It’s important to understand that Islam for every individual is a process of growth and development, and then finally
actualisation of the best versions of ourselves. The above description of the Muslim and the Mu’min is established in the
Hadeeth of Jibreel (Peace Be upon him). We are taught in this Hadeeth that these are the 3 stages of growth in Islam. However,
there is much more detail to how you actualise this path of growth in your life. It’s much more simple and practical, and
insha’Allah in this article will discuss a few ways that you can actualise this in your daily life.

WHAT IS ISLAM AND IMAAN, MUSLIM AND MU’MIN

Before we get started on how, let’s first address the issue of ‘a state Islam and Imaan’ as it is described in the Quran because
it’s important to know the difference. In some places of the Quran, you find that the 2 words Islam and Iman come together
and other times Allah refers to the believers as either a Muslim or a Mu’min
When the two words, Muslim and Mu’min come together in an ayah of the Quran, the word Muslim relates to the outer
actions and deeds such as taking the testimony of faith (Shahadah), praying the five daily prayers, giving the Zakat (Charity) and
the other actions of a Muslim. As for the word Mu’min, in this case, it relates the inner actions of the heart, such as
unwavering belief in Allah, the Angels, Messengers and the unseen such as day of Judgement, Paradise and hell. These two
states, the outer Islam and the inner Islam of the heart, come together to describe the complete Mu’min.
A Muslim could be in a state of Islam (a Muslim) but not yet in a state of Imaan (a Mu’min) because the outer actions are that
of a Muslim, the prayers, fasting etc. However, maybe what’s hidden in the heart is actually disbelief or doubt. This is a
dangerous situation because it’s one that the hypocrite finds himself in. However, that doesn’t make you a hypocrite if you are
sincere and at the beginning of your journey of growth.
The remedy to this is to acquire knowledge because that knowledge will erase the doubts and bring you certainty. This is why
Allah says:
The Bedouins say, “we have believed”, Say (Oh Muhammad), “you have not yet believed, say instead we have submitted”, for
faith has not yet entered your hearts.
Quran, Surah Al-Hujurat, 14.
You see in this verse Allah, Islam and Imaan come together and in this case, the verse means that yes you have submitted,
become a Muslim, however, Imaan is yet to enter your hearts and take you to the next level of being a Mu’min. That requires
seeking knowledge and practising it day to day. At that point, you will become a Mu’min.
When the two words are mentioned in the Quran by themselves, the word contains both meanings of the inner and outer
states of Islam. So when Allah refers to a Muslim, or to a Mu’min they would mean the same thing.
Allah says:
And give good news to those who believe and do good deeds that for them there is Paradise beneath which rivers flow.
Quran, Surah Al Baqarah 25
In this verse, Allah is describing the believer(the Mu’min) without the word Muslim or Islam being mentioned. So here the
Mu’min and the Muslim is both implied as they are one and the same. There is no difference between the one who believes, a
Mu’min or the one who believes and submits, the Muslim.

THE FAMOUS HADEETH OF JIBREEL OUTLINES THE 3 STAGES OF DEVELOPMENT.

It is narrated Abdullah ibn Umar that his father Umar ibn Al Khattab said,
“whilst we were sat with the messenger of Allah (peace and blessings be upon him), a man approached was wearing a pristine
white garment and his beard was a piercing black, with no signs of travel upon him. None of us knew him and he sat with the
Prophet(peace and blessings be upon him) very close and put his hands on his lap and then said “inform me about Islam”, The
Messenger of Allah said, “it is to testify that there is No God worthy of worship except Allah and that Muhammad is his
Messenger, to establish the Prayers, give charity, fast in Ramadan and perform Hajj if one is able”. The man said, “you have
spoken the truth”. We were shocked that he would ask the question and then confirm it as true. The man then said “informed
me about Imaan”, so Messenger(Peace Be upon him) said, “it is to believe in Allah and his Angels, His books, His messengers,
the Day of Judgment, and to believe in the divine decree, the good of it and the bad of it”. The man replied “you spoken the

50
truth” and then said “informed me about Ihsan”, So, the Messenger said, “it is to worship Allah as though use him, even though
you can’t see him, and you know He sees you.”.
This Hadeeth continues a little. But this will suffice us to understand the difference between what a Muslim is and what Mu’min
is. It is important for us to understand that any person who acknowledges and accepts Islam is submitting to Allah and that
makes them a Muslim.
This is the foundation of Islam and anyone who enters upon the faith of Islam becomes a Muslim, but it is the beginning of the
road. For every one of us, there is a journey to be made in life, from Islam to Imaan and then to Ihsan. This is real life, and we
begin by doing and taking steps towards growth and development and Islam shows us a clear path.

BECOMING A MU’MIN – SEEKING KNOWLEDGE

Allah says:
Say,Is the one who knows equal to the one who does not know.
Quran, Surah Az-Zumar, v.9
This is a rhetorical question, and Allah is stating a fact that people of knowledge are not equal to those who have no knowledge.
So if a person goes from disbelief and doubt to belief and certainty, then they’ve developed and grown into Islam. This Hadeeth
of Jibreel shows us a clear path that we need to take once we have submitted to Islam. Whether you were born a Muslim or
you became a Muslim, you have to take a journey of development and that starts with knowledge and understanding.

FROM MUSLIM TO MU’MIN

The Prophet (peace and blessings be upon him) informed the believers around him that the man in the white garment was, in
fact, the angel Jibreel (Gabriel), who had come to them in order to teach them their religion (Deen).
The word Deen means a system of life and that’s what Islam is. In Islam, we have systems that help us to go from one place to
the next providing a clear route.
Allah, the Most Compassionate, The Most Merciful would never leave us on the earth with no guidance, not showing us how to
achieve success in this life on the earth as well as attaining the greatest success of Paradise in the hereafter. So, Allah has
shown us through the Sunnah of the Messenger (peace and blessings be upon him) that we need to go from submission to
actual belief.
Actual belief is when the beliefs that we hold have penetrated our hearts and moves us to action.
Knowledge is the prerequisite that takes you through the stage of Islam. You cannot become a Muslim unless you have an
understanding about what you are about to enter (Islam). When you submit to Allah and His Messenger, then you go on a
quest for knowledge in order to understand how to actualise your faith. This actualising of knowledge is living with knowledge.
Allah says:
And give good news to those who believe and do good deeds that for them there is Paradise beneath which rivers flow.
Quran, Surah Al Baqarah 25
Allah talks about having belief and turning that into action because that is how Muslims becoming Mu’min. It’s all about action.
It’s all about practicing what we know.
But before you can practice what you know, you have to seek to understand. That doesn’t mean that you keep seeking to
understand and you never start practicing. Instead, these 2 things happen at the same time you learn and you do.
The Mu’min actualises that knowledge by living it day to day and trying their best. It’s never about being perfect and not
making mistakes. Allah knows us better than anyone and hence, He is the Most Compassionate.

IHSAN IS THE HIGHEST LEVEL OF THE BELIEVER

In this Hadeeth, the Prophet (peace and blessings be upon him) said that Ihsan is a state in which the believer behaves as
though he sees Allah, even though he can’t. This means is that we should behave as though we are constantly in a state of
awareness. Aware that Allah is watching us and sees everything that we do and say. Ihsan is a level that transcends the normal
level of a Mu’min because the person is constantly in a state of remembering Allah.
Constant doesn’t mean 24 hours a day, but it does mean that when they make decisions and take actions, they are influenced
and guided by their love for Allah and obedience to him, or their fear of the anger of Allah. The person who is in a state of Ihsan
is always striving to become the best version of himself. A Muhsin is someone who focuses on mastery of the self. This is the
level of the Masters.
When you are able to master your daily rituals of prayer, thought and focus, you become very powerful as a person. Your
confidence is very high and your belief in your own abilities grow to an unprecedented level where you master anything you
put your mind to. Your connection and belief in Allah strengthen you and your reliance on Him.
Anyone can go from being a Muslim to a Mu’min by simply acting upon the knowledge that they have. And anyone can go from
being Mu’min to a Muhsin by practising and continually striving to the master of themselves. Personal growth and
development is the key to attaining paradise as the Messenger of Allah (peace and blessings be upon him) said.

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 RELIGION AND SCIENCE
There is, perhaps, no better illustration of the close links between Islam and science than the Prophet Muhammad’s
often-quoted statements: “Seeking knowledge is compulsory on every Muslim.” “wisdom is the lost property of the believer.”
“whoever follows a path seeking knowledge, Allah will make his path to paradise easy.”These statements and many others are
veritable invitations to humanity to enrich their knowledge from all sources. It comes as no surprise, therefore, to learn that in
Islam religion and science have always been considered as twin sisters and that today, at a time when science has taken such
great strides, they still continue to be associated. Nor is it a surprise to learn that certain scientific data are used for the better
understanding of the Qur’anic text. What is more, in a century where, for many people, scientific truth has dealt a deathblow to
religious belief, it is precisely the discoveries of science that, in an objective examination of the Islamic scripture, have
highlighted the supernatural nature of revelation and the authenticity of the religion which it taught.
When all is said and done, scientific knowledge seems, in spite of what many people may say or think, to be highly conducive to
reflection on the existence of God. Once we begin to ask ourselves, in an unbiased or unprejudiced way, about the
metaphysical lessons to be derived from some of today’s knowledge, (for example our evolving knowledge of the smallest
components of matter or the questions surrounding the origin of life within inanimate matter), we indeed discover many
reasons for thinking about God. When we think about the remarkable organization presiding over the birth and maintenance of
life, it becomes clear that the likelihood of it being the result of chance lessens quite considerably.
As our knowledge of science in the various fields expands, certain concepts must seem increasingly unacceptable. For example,
the idea enthusiastically expressed by the recent French winner of the Nobel prize for medicine, that living matter was
self-created from simple chemical elements due to chance circumstances. Then from this point it is claimed that living
organisms evolved, leading to the remarkably complex being called man. To me, it would seem that the scientific
advancements made in understandithe fantastic complexity of higher beings provides stronger arguments in favor of the
opposite theory: that the existence of an extraordinarily methodical organization presiding over the remarkable arrangement
of the phenomena of life necessitates the existence of a Creator.
In many parts of the Book, the Qur’an, encourages this kind of general reflection but also contains infinitely more precise data
which are directly related to facts discovered by modern science. It is precisely this data which exercise a magnetic attraction
for today’s scientists.

The Qur’an And Science

For many centuries, humankind was unable to study certain data contained in the verses of the Qur’an because they did not
possess sufficient scientific means. It is only today that numerous verses of the Qur’an dealing with natural phenomena have
become comprehensible. A reading of old commentaries on the Qur’an, however knowledgeable their authors may have been
in their day, bears solemn witness to a total inability to grasp the depth of meaning in such verses. I could even go so far as to
say that, in the 20th century, with its compartmentalization of ever-increasing knowledge, it is still not easy for the average
scientist to understand everything he reads in the Qur’an on such subjects, without having recourse to specialized research.
This means that to understand all such verses of the Qur’an, one is nowadays required to have an absolutely encyclopedic
knowledge embracing many scientific disciplines.
I should like to stress, that I use the word science to mean knowledge which has been soundly established. It does not include
the theories which, for a time, help to explain a phenomenon or a series of phenomena, only to be abandoned later on in favor
of other explanations. These newer explanations have become more plausible thanks to scientific progress. I only intend to deal
with comparisons between statements in the Qur’an and scientific knowledge which are not likely to be subject to further
discussion. Wherever I introduce scientific facts which are not yet 100% established, I will make it quite clear. There are also
some very rare examples of statements in the Qur’an which have not, as yet, been confirmed by modern science. I shall refer to
these by pointing out that all the evidence available today leads scientists to regard them as being highly probable. An example
of this is the statement in the Qur’an that life has an aquatic origin ( “And I created every living thing out of water” Qur’an,
21:30 ).
These scientific considerations should not, however, make us forget that the Qur’an remains a religious book par excellence
and that it cannot be expected to have a scientific purpose per se. In the Qur’an, whenever humans are invited to reflect upon
the wonders of creation and the numerous natural phenomena, they can easily see that the obvious intention is to stress
Divine Omnipotence. The fact that, in these reflections, we can find allusions to data connected with scientific knowledge is
surely another of God’s gifts whose value must shine out in an age where scientifically based atheism seeks to gain control of
society at the expense of the belief in God. But the Qur’an does not need unusual characteristics like this to make its
supernatural nature felt. Scientific statements such as these are only one specific aspect of the Islamic revelation which the
Bible does not share. Throughout my research I have constantly tried to remain totally objective. I believe I have succeeded in
approaching the study of the Qur’an with the same objectivity that a doctor has when opening a file on a patient. In other
words, only by carefully analyzing all the symptoms can one arrive at an accurate diagnosis. I must admit that it was certainly
not faith in Islam that first guided my steps, but simply a desire to search for the truth. This is how I see it today. It was mainly
the facts which, by the time I had finished my study, led me to see the Qur’an as the divinely-revealed text it really is.

AUTHENTICITY OF QUR’AN
Before getting to the essence of the subject, there is a very important point which must be considered: the authenticity of the
Qur’anic text.
It is known that the text of the Qur’an was both recited from memory, during the time it was revealed, by the Prophet and the
believers who surrounded him, and written down by designated scribes among his followers. This process lasted for roughly
twenty-three years during which many unofficial copies were made. An official copy was made within one year after the
Prophet’s death at the instruction of Caliph Abu Bakr.

52
Here we must note a highly important point. The present text of the Qur’an benefited in its original preparation from the
advantage of having its authenticity cross-checked by the text recited from memory as well as the unofficial written texts. The
memorized text was of paramount importance at a time when not everyone could read and write, but everybody could
memorize. Moreover, the need for a written record was included in the text of the Qur’an itself. The first five verses of chapter
al-‘Alaq, which happen to constitute the first revelation made to the Prophet (S), express this quite clearly: “Read: In the name
of your Lord who created. Who created man from a clinging entity. Read! Your Lord is the most Noble, Who taught by the pen.
Who taught man what he did not know.” Qur’an, 96:1-5
These are surely words in “praise of the pen as a means of human knowledge”, to use Professor Hamidullah’s expression.
Then came the Caliphate of ‘Uthman (which lasted from the twelfth to the twenty-fourth year following Muhammad’s death).
Within the first two years of Caliph ‘Uthman’s rule, seven official copies were reproduced from the official text and distributed
throughout a large area of the world which had already come under Islamic rule. All unofficial copies existing at that time were
destroyed and all future copies were made from the official seven copies.
In my book, The Bible, the Qur’an and Science, I have quoted passages from the Qur’an which came from the period prior to
the Hijrah (the Prophet’s emigration from Makkah to Madeenah in the year 622) and which allude to the writing of the Qur’an
before the Prophet’s departure from Makkah. There were, moreover, many witnesses to the immediate transcription of the
Qur’anic revelation.
Professor Jacques Berque has told me of the great importance he attaches to it in comparison with the long gap separating the
writing down of the Judeo-Christian revelation from the facts and events which it relates. Let us not forget that today we also
have a number of manuscripts of the first written versions of the Qur’an which were from a time period very close to the time
of revelation.
I shall also mention another fact of great importance. We shall examine statements in the Qur’an which today appear to merely
record scientific truth, but of which men in former times were only able to grasp the apparent meaning. In some cases, these
statements were totally incomprehensible. It is impossible to imagine that, if there were any alterations to the texts, these
obscure passages scattered throughout the text of the Qur’an, were all able to escape human manipulation. The slightest
alteration to the text would have automatically destroyed the remarkable coherence which is characteristic to them. Change in
any text would have prevented us from establishing their total conformity with modern knowledge. The presence of these
statements spread throughout the Qur’an looks (to the impartial observer ) like an obvious hallmark of its authenticity. The
Qur’an is a revelation made known to humans in the course of twenty-three years. It spanned two periods of almost equal
length on either side of the Hijrah. In view of this, it was natural for reflections having a scientific aspect to be scattered
throughout the Book. In a study, such as the one we have made, we had to regroup the verses according to subject matter,
collecting them chapter by chapter.
How should they be classified? I could not find any indications in the Qur’an suggesting any particular classification, so I decided
present them according to my own personal one.
It would seem to me, that the first subject to deal with is Creation. Here it is possible to compare the verses referring to this
topic with the general ideas prevalent today on the formation of the Universe. Next, I divided up verses under the following
general headings: Astronomy, the Earth, the Animal and Vegetable Kingdoms, Humans, and Human Reproduction in particular.
Furthermore, I thought it useful to make a comparison between Qur’anic and Biblical narrations on the same topics from the
point of view of modern knowledge. This has been done in the cases of Creation, the Flood and the Exodus. The reason that
these topics were chosen is that knowledge acquired today can be used in the interpretation of the texts.

53
 TOP TEN GREATEST MEN BY MICHAEL H HART
The Top Ten

-->> 1 >> Muhammad

Muhammad (570 AD - 632 AD) was an Arabian Prophet, best known as the central figure (and last prophet) of the Abrahamic
religion of Islam and is amongst the most revered and important historical figures in the world.
Well he was ranked as number 1 in Michael H. Hart's book "The 100", he did many great things in his life, he always thought of
others, he loved and died poor, he didn't seek revenge.
The sad thing is that people always try to ruin his greatness by saying lies about him and they try to destroy his view, but they
always fail because people who read about his life will know why did he deserve to be the number 1 upon all humans.
Read about his battles and the aftermath so you can know and understand that he didn't fight for glory or money and that he
didn't force anyone to convert to Islam, and know how he treated his enemies and the people around him.
No matter what Muslims do we will never be able to thank him or be even 10% like him, trust me he is almost perfect so never
believe what ignorants say about him because there r hundreds of books that wrote about his true life so try reading them
because his life was hard yet happy.
May god guide you to .
Yeah actually read the hadith and you'll know all these positive statements are lies themselves and most of what they label as
lies come from the only sources we have for Muhammad's life. Islam is a joke.
Peace be upon him
May he takes us to the heaven with him.
I love and respect him more than any human being in the whole wide world.
He is the greatest human being ever to live.
Because he is the prophet for not only muslims but for all man kind and he is the man mostly followed by the most number of
peoples in the world. I do not like to make any statements which makes hurt to any religion but one thing being the truth that
is; for the mankind there is any speech/direction like the Hadith and Speech of Last Pilgrimage made by any other prophet or
religious leader ever, so other than the Quran the said Speech and Hadith is sufficient to prove that undoubtedly Muhammad is
the number 1 greatest man of the world.
Yes he is the best man in the world like him no one can become and no one come like him.
There's so much that could be said about this amazing man, none of which I can properly and eloquently describe. The prophet
Muhammad's life was the hardest life that anyone will ever endure, a life which no one but him could bear to live. As a child, he
lost both his parents and witnessed the terrible ways the people around him lived their lives. He saw his enemy wrip the body
of his uncle and chew his internal organs. He, most beloved to God, could've wished ill on his enemies who constantly pursued
him. He, who was the last messenger of God could've changed the message he was trusted with to exalt himself and make his
life easier, guranteed his safety. What did he do? Anyone who is honest with themselves would know that not only is
Muhammad the best of our kind but the last prophet of God.Please, for the sake of the tears he shed, the comforts he gave up
for you, honor him and stop telling lies. This selfless man deserves our respect. Those who lie about him will rot in hell .

-->> 2 >> Jesus Christ

Jesus Christ was born in Bethlehem, Palestine. He was born to Mary, as the bible says "she was found with child of the Holy
Ghost" (Matthew 1:18). He was both man and God (John 20:28). According to the bible He is God alone (Deuteronomy
6:4). ...read more.
He is without comparison. Regardless of your personal beliefs, Jesus Christ has objectively influenced humanity in thought,
devotion, and deed in terms of quality and quantity more than any mortal being history has and will ever know. One aspect of
His greatness may be seen in the greatness of His influence His influence. Moreover, His extensive influence was not owing to
things He wrote, built, invented, conquered, discovered, developed, or dreamed--His influence was most particularly the result
of who He is and what He did on behalf of guilty and morally corrupt people. He is the only Substitute the world will ever know!
He is the greatest whoever came to the earth and gave his life for the salvation of mankind, reconciling them to God and giving
them purpose for life and promised heaven to everyone who believes in him as the way, the truth and the life.
I love Jesus very much. However, Jesus is out of this poll, because according to your belief Jesus is god, right? And you cannot
compare a man kind with god, it will be unfair, of course you know that.
Because Jesus is only the way the truth and the life, when you visit the grave of any person that they considered as a God they
will found a dead body. But when we visit the grave of Jesus, we found nothing, because Jesus raise again.
Years are reckoned before and after him because of Christianity has been eminently intertwined within the culture and
development of the so-called Western civilization which indeed has come to be the very central axis of power for at least the
last 500 years and even though the current status quo is set to change in the upcoming decades it is still the hub of might in the
world and will probably remain important because not only Muslim countries are growing faster but also some primarily
Christian countries in its many varieties are believed to be powers in this century(Brazil, Mexico and the Philippines for instance)
and it's a growing importance religion in Africa too within countries like The Congo and Mozambique so for these and many
other reasons Christianity and thus Jesus Christ has decisively shaped the modern-day world.+4

-->> 3>> Isaac Newton

Sir Isaac Newton PRS was an English physicist and mathematician who is widely recognised as one of the most influential
scientists of all time and a key figure in the scientific revolution.

--> 4 >> Buddha

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni Buddha, or simply the Buddha, after the title of Buddha,
was an ascetic and sage, on whose teachings Buddhism was founded.

54
He was truly a greatest person ever. He have rejected all the concepts which cannot be proven scientifically, practically in real
life. He never accepts anything simply because it has been delivered/preached by a elders or popular figure. He rejected the
existence of god or any supernatural power which will change the human life. He suggested that only we can bring changes in
our life by following 'middle path' and attain nirvana. The entire world will live peacefully by following him.+515
Before Buddha, did man ever know that he could live as great a life as proposed by Him. His self-control is one of the things
that admire in the whole of Humanity. Buddha's principles, if strictly followed, will definitely change where the world's headed
to! And, by the way, I'm a Hindu!
Buddha was the greatest man of the world who knew the reality of universe and nature of live that was he could teacher
people understand about their live and the way to release their life from sorrow. Peace is possible to everyone and places of
the world.
I'm not a native English speaker, so please understand possible mistake on my sentences. thanks. Buddha teaches human
beings to how to live right way the better way-that doesn't only mean faith for Buddha, it means the right and better way of life
what humans can suffer from it. Buddhism teaches not only faith, Buddhism teaches what is right way to live. Buddhism
acknowledge the pain of life, joy of life, life is meaningful, and got the answer of all humankind's wonder:what's the right and
best way to live? The answer is Noble Eightfold Path, and vipasana and samatha, and if I know better about Buddhism, I would
confidentially tell you what Buddhism teach, but let me tell you this. My knowledge about Buddhism is not enough to teach
other people 'what is Buddhism means and teach? ' but my life is far better and going to the light because I study Buddhism this
much. but I suggest do not assume what Buddhism is and that like in a bad way, do not lie to yourself about Buddhism. if
you ...more+44

--> 5 >> Confucius

Confucius was a Chinese teacher, editor, politician, and philosopher of the Spring and Autumn period of Chinese history. He is
the founder of the religion with the same name as him. Confucius believed he was doing the Will of Ti'en (God or 'Heaven') by
preaching ethics.
Wow. Why this great thinker is so down in the list. Maybe he is not popular enough or maybe people are ignorant or maybe
this site doesn't work in China+7

--> 6 >> Saint Paul

Paul the Apostle, commonly known as Saint Paul, and also known by his native name Saul of Tarsus was an apostle who taught
the gospel of the Christ to the 1st-century world.
Muhammad (pbuh) is the greatest leader and reformer of the world.+99
He is my model in many ways.

--> 7 >> B. R. Ambedkar

Bhimrao Ramji Ambedkar (14 April 1891 – 6 December 1956), popularly known as Babasaheb or B. R. Ambedkar, was an Indian
jurist, economist, politician and social reformer who inspired the Dalit Buddhist movement and campaigned against social
discrimination towards Untouchables (Dalits), while also ...read more.
This great power not only did the things for which he is known. Apart from all those things, he changed the entire worst and
sinful life in India by giving rights to the dalits to live, which was impossible for any other to do.
He has done a job that is unmatched in the world till now. He sacrificed his entire life studying best than any other scholar at
the cost of his entire family life. His literature about India is greatest for not only Indians but for any human being. His written
works are treasure. He Got his M.A., M. Sc, Ph. D, L.L. D, D. Sc., D. Litt, BAR AT LAW.
He was a boddhisatva. He gave at true definition of great thought lord BUDDHA which has become hidden. He is unbeatable by
any other. He is number
ONE.
Dr.B.R. Ambedkar transformed the most heterogeneous and unequal society of the world into an equal and progressive society.
He liberalized not only the lower strata of society but also the Upper strata and that to specially the womans. The revolution
done by Dr. Ambedkar is the only revolution in the world which took without a single bloodshed. He single handedly fought the
social evils against all odds and hurdles specially created by the then populist Congress Party. India is very grateful to have a
leader like DR. Ambedkar who made the country what it is now. He is rightly called "The Father of Modern India".+514
The man who brought out 75% peoples from the darkness of unequality, untouchability. These peoples were not allowed to get
education, wealth, worship, water, well dressed, willing food, wishfull lifepartner, even not allowed to seen in publicaly, they
are treated as less human more than animal, they are forced to live in misery, and forced labour from last 10, 000 years.
Ambedkar became god for them they write constitution of india and gave special rights in the constitution for these peoples so
that they get every right which is necessary for every human being. AAmbedkar ji gave them the right of Equality.+497
Dr. B.R. ambedkar was one the best leader who created indian constitution.

--> 9 >> Albert Einstein

Albert Einstein was a German-born theoretical physicist who developed the theory of relativity, one of the two pillars of
modern physics. His work is also known for its influence on the philosophy of science.
was a theoretical physicist. His many contributions to physics include the special and general theories of relativity, the founding
of relativistic cosmology, the first post-Newtonian expansion -.

--> 10 >> Steve Irwin

Stephen Robert "Steve" Irwin, nicknamed "The Crocodile Hunter", was an Australian wildlife expert, television personality, and
conservationist.
A great person who loved animals and overall loved everybody. Totally didn't deserve to die.

55
 RECENTLY DISCOVERED FACTS ABOUT
QUR'AN
In the Quran, Allah instructs us to reflect on His creation and our surroundings. He says that no one can understand His Ayah or
grasp the concepts except the people of understanding.

We are encouraged not to read the Quran as just a book, but to delve deeper into its verses and reach their true meanings. If
we were skilled in the language of the Quran, we would have tasted the delight of this Book and discovered the miracles of it.

Contrary to the popular criticism that the Quran was a Book of the past or its teachings are not applicable today, we see that
this 1400 years old Book explained concepts that became known to us only recently. This in itself is one of the miracles of the
Quran.

Let us study a few of them.

1. Sky – A Protective Covering

Scientists did not know that the sky was a protected ceiling until the 20th century.

Allah says in the Quran:

And We made the sky a protected ceiling, but they, from its signs, are turning away. (21: 32)

The sky is not only beautiful to look at, but it also plays an important role in our survival. The Sun radiates energy in different
wavelengths – the shorter the wavelength, the greater the potential harm. Some of this energy, however, is required for crucial
functions such as photosynthesis in the plants and production of Vitamin D in human beings.

Allah designed a mechanism that ensures only harmless rays reached the Earth. This mechanism is what we know as the ‘ozone
layer’. The scientists discovered this layer in the year 1913.

That is not all. The atmosphere around us maintains a certain temperature suitable for our living. In absence of this, the
temperature would drop down to -270°C and we would freeze to death.

The sky is our protective covering which prevents the celestial bodies from falling on us. Imagine if there was no sky and the
stars and the sun were not commanded by Allah to stay at their places, what would have happened? Things would have been
falling over our heads and everyday life would have become problematic.

2. Mountains – Holding Down the Earth

Allah says:

And we placed within the Earth firmly set mountains, lest it should shift with them… (21:31)

The Earth that we live on is in a constant state of motion. We do not feel it because Allah placed gigantic mountains to hold it
down. This fact was unknown until the geologists discovered that mountains have roots deep under the surface of the ground.
These roots clench different plates of the Earth like a peg or an anchor to control and prevent it from shaking.

The miracles of the Quran teach us to appreciate the artistry of Allah and acknowledge the things that He has done for us to
make our survival possible.

Imagine if there were no mountains, how we would have walked on this Earth when it was constantly shaking? Ask the people
who have lived through tremors or aftershocks after an earthquake. There is a constant fear.

3. Orbits – A Specific Path for Each Celestial Body

And it is He who created the night and the day and the Sun and the Moon; all [heavenly bodies] in an orbit are swimming. (21:
33)

One of the beauties of Allah’s creation is that everything works under a proper system. The Sun rises every day at its appointed
time. It is not a minute early or late. When it sets, the Moon takes its place and stays there until the early hours of the dawn.
After each night, the day takes over.

Similar to the system that is visible to the eye – the galaxies have their own system. The celestial bodies are in well-defined
orbits and no one takes the place of another. This has been happening for millions of years since Allah created the universe.
One example is that of the Solar System. We know the planets all revolve around the Sun in their own pre-defined paths. Mars
does not take the place of Venus and Neptune does not switch positions with the Earth. Even a deviation of a few millimeters
can cause a catastrophe in the universe.

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The discussion about bodies moving in pre-defined paths did not come up until the 9th century. This theory was researched
and revised for many centuries up to the time of Isaac Newton, and even today, astronomers continue to study the universe.

Allah mentioned this fact in the Quran when telescopes and other scientific equipments were not even invented.

4. Rain – Coming Down in Decided Proportion

Have you ever wondered, why sometimes there is only a drizzle and on other days a downpour? While some of us might think,
this happens by chance, Allah tells us that this happens by His decree.

And who sends down rain from the sky in measured amounts, and We revive thereby a dead land… (43:11)

Every second, 16 million tons of water evaporates from the Earth, which means the same amount must be replaced by means
of rain. Allah maintains this balance by the process of the water cycle. Even a minor difference can result in a major ecological
imbalance.

Allah does not only decide the quantity of rain but also the speed with which it will come down. One can notice the difference
of speed when there is a storm and a drizzle. When the rain is heavy, it brings destruction and loss of lives and property. When
there is a light drizzle, nothing is affected. Therefore, the Prophet taught us to ask Allah for beneficial rain.

It was in the 16th century when a French hydraulics engineer, Bernard Palissy, discovered the water cycle. In the 19th century,
a German physicist, Philipp Lenard, found the correlation between the speed of rainfall and the size of a raindrop.

5. Resuscitation – Reviving the Dead Heart

In Surah Al-Baqarah, we come across an incident where a man is killed but the murderer is unknown. To identify the murderer,
Allah instructs hitting the person’s heart with a piece of a cow.

And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that
which you were hiding. So We said: “Strike him (the dead man) with a piece of it (the cow).” Thus Allah brings the dead to life
and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand. (2:72-73)

Again, Allah advises us to use our intellect in understanding His signs and the miracles of the Quran.

While this was an extraordinary incident, with the purpose of identifying the murderer, it hints towards massaging or hitting
the chest to restart a heart that has stopped beating. This is very similar to present day resuscitating – a medical procedure to
revive someone from unconsciousness or apparent death. In this process, pressure is applied to the rib cage at intervals to
produce rhythmic contractions in the heart.

The true knowledge is with Allah, but imagine how much we could learn if we are the people of intellect that the Quran talks
about?

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SCIENTISTS ’ COMMENTS ON THE SCINTIFIC
MIRACLE IN THE HOLY QUR'AN:
Some comments of scientists
The following are some comments of scientists1 on the scientific miracles in the Holy Quran. All of these comments have been
taken from the videotape entitled This is the Truth. In this videotape, you can see and hear the scientists while they are giving
the following comments. (To view the RealPlayer video of a comment, click on the link at the end of that comment. For a copy
of this videotape, please visit this page.)

1) Dr. T. V. N. Persaud is Professor of Anatomy, Professor of Pediatrics and Child Health, and Professor of Obstetrics,
Gynecology, and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. There, he was the
Chairman of the Department of Anatomy for 16 years. He is well-known in his field. He is the author or editor of 22 textbooks
and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of
anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. When he was asked about the
scientific miracles in the Quran which he has researched, he stated the following:

“The way it was explained to me is that Muhammad was a very ordinary man. He could not read, didn’t know [how] to write.
In fact, he was an illiterate. And we’re talking about twelve [actually about fourteen] hundred years ago. You have someone
illiterate making profound pronouncements and statements and that are amazingly accurate about scientific nature. And I
personally can’t see how this could be a mere chance. There are too many accuracies and, like Dr. Moore, I have no difficulty in
my mind that this is a divine inspiration or revelation which led him to these statements.” (View the RealPlayer video of this
comment Video Clip)

Professor Persaud has included some Quranic verses and sayings of the Prophet Muhammad in some of his books. He has also
presented these verses and sayings of the Prophet Muhammad at several conferences.

2) Dr. Joe Leigh Simpson is the Chairman of the Department of Obstetrics and Gynecology, Professor of Obstetrics and
Gynecology, and Professor of Molecular and Human Genetics at the Baylor College of Medicine, Houston, Texas, USA. Formerly,
he was Professor of Ob-Gyn and the Chairman of the Department of Ob-Gyn at the University of Tennessee, Memphis,
Tennessee, USA. He was also the President of the American Fertility Society. He has received many awards, including the
Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. Professor Simpson studied the
following two sayings of the Prophet Muhammad :

{In every one of you, all components of your creation are collected together in your mother’s womb by forty days...}2

{If forty-two nights have passed over the embryo, God sends an angel to it, who shapes it and creates its hearing, vision, skin,
flesh, and bones....}3

He studied these two sayings of the Prophet Muhammad extensively, noting that the first forty days constitute a clearly
distinguishable stage of embryo-genesis. He was particularly impressed by the absolute precision and accuracy of those sayings
of the Prophet Muhammad . Then, during one conference, he gave the following opinion:

“So that the two hadeeths (the sayings of the Prophet Muhammad ) that have been noted provide us with a specific time table
for the main embryological development before forty days. Again, the point has been made, I think, repeatedly by other
speakers this morning: these hadeeths could not have been obtained on the basis of the scientific knowledge that was available
[at] the time of their writing . . . . It follows, I think, that not only there is no conflict between genetics and religion but, in fact,
religion can guide science by adding revelation to some of the traditional scientific approaches, that there exist statements in
the Quran shown centuries later to be valid, which support knowledge in the Quran having been derived from God.” (View the
RealPlayer video of this comment Video Clip)

3) Dr. E. Marshall Johnson is Professor Emeritus of Anatomy and Developmental Biology at Thomas Jefferson University,
Philadelphia, Pennsylvania, USA. There, for 22 years he was Professor of Anatomy, the Chairman of the Department of
Anatomy, and the Director of the Daniel Baugh Institute. He was also the President of the Teratology Society. He has authored
more than 200 publications. In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Johnson
said in the presentation of his research paper:

“Summary: The Quran describes not only the development of external form, but emphasizes also the internal stages, the stages
inside the embryo, of its creation and development, emphasizing major events recognized by contemporary science.” (View
the RealPlayer video of this comment Video Clip)

Also he said: “As a scientist, I can only deal with things which I can specifically see. I can understand embryology and
developmental biology. I can understand the words that are translated to me from the Quran. As I gave the example before, if
I were to transpose myself into that era, knowing what I knew today and describing things, I could not describe the things
which were described. I see no evidence for the fact to refute the concept that this individual, Muhammad, had to be
developing this information from some place. So I see nothing here in conflict with the concept that divine intervention was
involved in what he was able to write.”4 (View the RealPlayer video of this comment Video Clip)

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4) Dr. William W. Hay is a well-known marine scientist. He is Professor of Geological Sciences at the University of Colorado,
Boulder, Colorado, USA. He was formerly the Dean of the Rosenstiel School of Marine and Atmospheric Science at the
University of Miami, Miami, Florida, USA. After a discussion with Professor Hay about the Quran’s mention of recently
discovered facts on seas, he said:

“I find it very interesting that this sort of information is in the ancient scriptures of the Holy Quran, and I have no way of
knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on
to discover it, the meaning of some of the passages.” And when he was asked about the source of the Quran, he replied: “Well,
I would think it must be the divine being.” (View the RealPlayer video of this comment
Video Clip)

5) Dr. Gerald C. Goeringer is Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology,
School of Medicine, Georgetown University, Washington, DC, USA. During the Eighth Saudi Medical Conference in Riyadh,
Saudi Arabia, Professor Goeringer stated the following in the presentation of his research paper:

“In a relatively few aayahs (Quranic verses) is contained a rather comprehensive description of human development from the
time of commingling of the gametes through organogenesis. No such distinct and complete record of human development,
such as classification, terminology, and description, existed previously. In most, if not all, instances, this description antedates
by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional
scientific literature.” (View the RealPlayer video of this comment Video Clip)

6) Dr. Yoshihide Kozai is Professor Emeritus at Tokyo University, Hongo, Tokyo, Japan, and was the Director of the National
Astronomical Observatory, Mitaka, Tokyo, Japan. He said:

“I am very much impressed by finding true astronomical facts in [the] Quran, and for us the modern astronomers have been
studying very small pieces of the universe. We’ve concentrated our efforts for understanding of [a] very small part. Because by
using telescopes, we can see only very few parts [of] the sky without thinking [about the] whole universe. So, by reading [the]
Quran and by answering to the questions, I think I can find my future way for investigation of the universe.” (View the
RealPlayer video of this comment Video Clip)

7) Professor Tejatat Tejasen is the Chairman of the Department of Anatomy at Chiang Mai University, Chiang Mai, Thailand.
Previously, he was the Dean of the Faculty of Medicine at the same university. During the Eighth Saudi Medical Conference in
Riyadh, Saudi Arabia, Professor Tejasen stood up and said:

“During the last three years, I became interested in the Quran . . . . From my study and what I have learned from this
conference, I believe that everything that has been recorded in the Quran fourteen hundred years ago must be the truth, that
can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a
messenger who relayed this truth, which was revealed to him as an enlightenment by the one who is eligible [as the] creator.
This creator must be God. Therefore, I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah
(God), Muhammadur rasoolu Allah, Muhammad is Messenger (Prophet) of Allah (God). Lastly, I must congratulate for the
excellent and highly successful arrangement for this conference . . . . I have gained not only from the scientific point of view and
religious point of view but also the great chance of meeting many well-known scientists and making many new friends among
the participants. The most precious thing of all that I have gained by coming to this place is La ilaha illa Allah, Muhammadur
rasoolu Allah, and to have become a Muslim.” (View the RealPlayer video of this comment Video Clip)

After all these examples we have seen about the scientific miracles in the Holy Quran and all these scientists’ comments on this,
let us ask ourselves these questions:

Could it be a coincidence that all this recently discovered scientific information from different fields was mentioned in the
Quran, which was revealed fourteen centuries ago?

Could this Quran have been authored by Muhammad or by any other human being?

The only possible answer is that this Quran must be the literal word of God, revealed by Him.

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 PROPHET'S SUNNAH : SPRITUAL AND
SCIENTIFIC BLEND
An anecdote reflects that compassionate person try to be a reflection of his lover. For Muslims the one true love is Prophet
Muhammad (PBUH) whose entire life is encoded in his Sunnah. Prophet Muhammad is a beacon and walking Quran, following
him is walking on the path of solace, leading towards utmost contentment. Sunnah entails character, manners, habits, and
legislative rituals of beloved Prophet in order to draw a worshipper closer to Allah Almighty. Those who yearn to learn, for
them Allah has sent a messenger who encompasses vitalities in his persona for the betterment of his Ummah. Allah says:

prophet sunnah
“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last
Day and [who] remembers Allah often.” [Quran 33:21]

Following Sunnah is not obligatory but deemed compulsory for the ardent followers because it exhibits spiritual and scientific
benefits. For every step of Sunnah, a Muslim has benefits of virtues along self-recreational bounties. Prophet in his entire life
has been commanded what Allah has revealed onto him in the form of Divine revelation. He practiced all the teachings to
become himself the sole role model for his Apostles. The advent of science has proved, after number of years, the scientific
benefits of every single habit that removes the ambiguity of Him being the preacher of falsehood.

spiritual and scientific blend

Use of Miswak
Miswak or siwak is a teeth-cleaning twig that has been extracted to make from the Salvadora Persica tree, a natural alternative
for the modern toothbrushes with paramount effectiveness that is hard to refute.

i. Spiritual Significance:

Teeth are the churning machine that gives input to the stomach that is later processed by intestinal system. Number of
toothpastes have been introduces and used for the dental care yet they cannot replace the benefits and spiritual effectiveness
of Miswak. It was Prophet’s habit to use Siwak once he wakes up as it leads to the oral hygiene, the emphasis on siwak can be
gauged from the Hadith, stated:

“If it were not that it would be difficult on my nation, then I would have ordered them to use the siwak for each pray.” [Al
Tirmidhi]

ii. Scientific Benefits:

The scientific usage of miswak has extensively recorded and prescribed to those who have severe dental issues. Several
researches have conducted that entails the advantages of miswak as splendid anti-microbial toothbrush that eliminates plagues,
gum soreness, tooth decay and maintain long lasting oral aroma.

Early to Bed and Early to Rise:

Nobody can conquer the world while sleeping nor is it productive in any perspective. Rising early in the morning is the best way
to greet the new day that has bestowed as a blessing upon us all to accomplish the unfinished tasks like social surfing,
assignments or else tasks.

i. Spiritual Significance:

It was the Sunnah of our Prophet Muhammad (PBUH) to rise early and offer prayers, which helps in reshaping a person in the
start of the day into his proper frame. A human body requires adequate amount of sleep to be in proper functioning to bear
the pressure of daily tasks. Narrated by Hazrat Aisha (RA) that:

“He used to sleep early at night, and get up in its last part to pray, and then return to his bed.” [Al Bukhari]

ii. Scientific benefits:

Making one punctual and less distractive are the side charms of waking up early along the scientific implications associated
with this habit. Plants release polluted-less oxygen in the morning that is helpful for the efficient flow of flood by maintaining
the internal bio clock.

Sleeping in Right Posture:

Many of us struggle while sleeping leading to lack of sleep due to inappropriate postures. Posture of sleeping is of paramount
importance because it helps in the functioning of organs alleviating heart attacks, dementia, and diabetics. Appropriate posture
sleeping is best for peaceful sleeping and accurate operation of body vital organs.

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i. Spiritual Significance:

In lieu of Prophet’s Sunnah, a Muslim must sleep and adopts the posture that He has recommended. Islamic narrations shed
light on the imperativeness of sleeping on right side as stated:

“When the Messenger of Allah, May Allah bless him and grant him peace, used to retire to his bed, he would lie on his right
side and then say, ‘O Allah, I surrender my soul to You and I turn my face to You.” [Al Bukhari]

ii. Scientific Benefits:

Lying on abdomen results in short breathing while lay down on the back leads to respiration via mouth prone to cold and oral
inflammation. While resting on right side is preferable because the scientific results sated that the left lung is smaller than the
right hence the weight on heart will be less.

Sunnah of Cupping:
Cupping therapy is the modern form of regulating blood flow via putting suctions on human skin to mobilize the flow of blood
for healing wide range of medical ailments.

i. Spiritual Significance:

Cupping has declared the best remedy by Prophet Muhammad (PBUH) as he would be cupped in daily basis. This form of
healing due to its vast significance has been used in various countries throughout the histories and was recommended by our
beloved Prophet as well. Hadith narrates:

“I there is any healing in your medicines, then it is in cupping, a gulp of honey or branding with fire (cauterization) that suits the
ailment, but I don’t like to be (cauterized) branded with fire.” [Al Bukhari]

Download Quran Therapy App for further spiritual healing that last long.

ii. Scientific Benefits:

With age, the human body accumulates toxins especially in the non-moveable part of the body that clots the blood and creates
disastrous problems. Cupping on daily basis helps in removal of hazardous toxins that human body accumulate on daily basis
along effectiveness for fertility, migraine, and joint pains.

Prostration and Warding off Satan

Human life is acronym to a machine life, engaged in work, making money for productive life. The nano-tech age has engulfed
the globe in its rays, to which the early man already and automatically has succumbed. The monotonous routine has snatched
the daily contentment of hearts cultivating hatred, despondencies, and ordeals. The mere path left is the path of absolution,
path towards divinity.

If a person is oblivion of the proper method of performing Salah, he must try Step by step Salah.

i. Spiritual Significance:

Since start Satan is the worst enemy to distract Muslims from their paths by trapping them in their tribulations and lullabies.
The path of Satan is a path of havoc and miseries, making person weak enough that results in daily raise of suicide ratings. Allah
knows the contentment lies in His words hence asked a person to enter into the peaceful religion as narrated:

prophet sunnahs
“Verily, in the remembrance of Allah do hearts find rest.” [Quran 13:28]

ii. Scientific Benefits:

The rays embed in our bodies leads to genes mutation that leads to the strange behaviors. While prostration when the
forehead touches the earth, it serves as ground pole, and earth soaks all the rays that a human body has absorbed in daily
routine of his life. Such persons are peaceful sleepers and enjoy successful life.

Concisely, west is the evident follower of Prophet Sunnah because of the significant scientific implications associated with them.
The practices of Prophet (PBUH) have both the implications of spiritual and scientific advantages. The portals reveal and assure
the health along the divine virtues, as Sunnah is equivalent to the divine orders of Mighty lord.

scientific blend
“Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.” [Quran 3:31]

-> 10 health tips that show the real science is the Sunnah!

As Muslims, we are advised the best example to follow is that of Prophet Muhammad (peace be upon him), for his daily habits
not only had spiritual benefits, but also physical and physiological benefits too. And this is spot on. Allāh says:

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“Indeed in Prophet Muhammad (peace be upon him), you have an excellent example to follow for him who hopes for (the
Meeting with) Allāh and the Last Day, and remembers Allah much.” [1]

Many of these benefits have already been affirmed by science too. Here are some of them.
1. Early Riser:

Prophet Muhammad (peace be upon him) slept early and woke up with the Adhan (call of prayer) of Fajr (the morning prayer)
each day. Being an early riser has scientifically been correlated with better productivity, as well as better mental health in
general. So, waking up early may be hard but with baby steps, even if it’s just waking up 15 minutes earlier to start with, you
can begin improving your quality of life.

2. Eating Less:

“The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to
keep him alive. If he must fill it, then one-third for his food, one-third for his drink, and one-third for air.” [2]

The practice of eating less to prevent sickness and disease was emphasized by Prophet Muhammad (peace be upon him), and
now backed heavily by science much later. The Islamic concept ‘1/3 for your food, 1/3 for your liquids, and 1/3 for your breath’
matches very closely to the Japanese ‘hara hachi bu’ concept, which means eat until you are only 80% full.

3. Eating Slowly:

We now know that it takes our body 20 minutes to send signals to our brain that it is full. Slow eating will help you eat less food
and improve your digestion, and it is a practice Muhammad (peace be upon him) did himself and strongly advocated.

4. Mindful Eating:

“Eat together and not separately, for the blessing is associated with the company.” [3]

The Prophet (peace be upon him) stressed this, and today sharing and enjoying food has been proven to reduce stress, improve
family and romantic relationships, and build healthy eating habits within children.

5. Water:

“Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (i.e., say Bismillah) when you
start drinking and praise Him (i.e., say Al-hamdu lillah) after you have finished (drinking).” [4]

Science today proves that when a person drinks too much water in a short period of time they can experience headaches,
imbalance in blood electrolyte levels and sometimes dizziness too. Drinking slowly helps you actually absorb the fluid and get
the most benefit out of it.

6. Pomegranates:

“Pomegranate and its rind strengthen digestion (stomach).”[5]

Modern scientific research has proven pomegranates to be one of the healthiest foods on the planet. They contain manganese,
which helps in the formation of bone structures during the metabolic process, and potassium, which aids in maintaining cellular
function and keeps a balance in fluid levels. They are also potent in flavonoids and polyphenols, antioxidants which protect our
bodies against heart disease.

7. Fasting:

“The Messenger of Allāh (peace and blessings of Allāh be upon him) was keen to fast on Mondays and Thursdays.” [6]

“If you fast any part of the month then fast on the thirteenth, fourteenth and fifteenth.” [7]

Recent evidence is showing that not just the food we eat, but our eating timings and patterns also have a profound impact on
our health. Fasting was a regular practice of Prophet Muhammad (peace be upon him)’s life, not just during Ramadan. He
would fast until every Monday and Thursday, and also on the 13th, 14th and 15th of each Islamic month. This is similar to
theintermittent fasting practice, which has been proven to balance hormone levels, prevent oxidative stress, and reduce overall
inflammation. When you think about it, the less food you put into your body the less it focuses on digestion and the more it can
focus on healing itself from certain ailments!

8. Dates:

“Allāh’s Messenger (peace be upon him) used to break his fast with fresh dates before going to prayer…” [8]

Dates are the perfect foods to break your fast as they stabilize your blood sugar levels, rebalance blood electrolyte levels, and
help kick start your digestive system in preparation for food. Dates were also the food that Maryam (may Allāh be pleased with

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her) was told to eat in the lead up to childbirth. Dates are now proven to boost oxytocin production in your body and speed up
labour.

9. Avoid sleeping on the stomach:

“The Messenger of Allāh (s) came out in the night to check up on his guests, and saw me lying on my stomach. He prodded me
with his foot and said, ‘Do not lie in this manner, for it is a way of lying that Allāh hates.’” [9]

Due to the weight of the spine, adults and even babies are told not to sleep on their stomachs by doctors, since this manner of
sleeping has a severe effect on the internal organs and the spine.Advise to mothers is not to make their children sleep on their
stomachs.

10. Staying Active:

Fulfilling three of the five pillars of Islam requires that Muslims be of sound health and fitness; the five times prayer in itself is a
form of exercise that requires movement of your body’s muscles and joints. Good health is also necessary if you intend to fast
or participate in the Hajj pilgrimage. Prophet Muhammad (peace be upon him) strongly encouraged physical exercise and told
parents to encourage physical activity in their children too by

“Teach your children swimming, archery and horse riding”. In another narration, he said, “Practice archery and horseback
riding.”[10]

Daily Life Sunnah of Prophet Mohammad (S.A.W.)

Home Knowledge Islam and Sunnah Daily Life Sunnah of Prophet Mohammad (S.A.W.)
All praise be to Allah the Almighty. Non has the right to be worshiped except Allah alone, and peace be upon his Prophet
Mohammad (S.A.W.), his family, wives, relatives and companions.

Prophet Mohammad (S.A.W.) is the greatest benefactor of humanity and a source of guidance for all mankind. Undoubtedly,
sending of the Prophet Mohammad (S.A.W.) is the biggest blessing of Allah bestowed upon man. It was Prophet Mohammad
(S.A.W.) who bring people from darkness to light through his teaching.

The best way to express love for the Prophet Mohammad (S.A.W.) is to send peace and blessings upon him. Loving him,
follow/obey him and sending peace & blessing upon him is an essential part of faith (iman) of every Muslim.

Allah says in the Al-Quran:

“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to
confer] blessing upon him and ask [ Allah to grant him] peace.” (Surah Al-Ahzab: 33:56)

"Whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is
severe in penalty." (Surah Al-Hashr: 59:7)

Narrated by Abu Hurairah (R.A.) that the Messenger of Allah (S.A.W.) said,

" Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me,
and whoever disobeys him, disobeys me." (Sahih al-Bukhari 7137)

The Prophet (S.A.W.) is a role model for all mankind till the day of judgement. Believers look at his Sunnahs and learn how they
can implement the teachings of Prophet (S.A.W.) in their lives.

Reviving or follow the Prophet’s sunnahs is a great blessing of Allah. As Narrated by Anas bin Malik,

"The Messenger of Allah (S.A.W) said to me: 'Whoever revives my Sunnah then he has loved me. And whoever loved me, he
shall be with me in Paradise.'" (Tirmidhi: 2678)

In this article, we will try to cover Prophet’s (S.A.W.) authentic Sunnahs which are easy to follow as these activities are already
part of our daily life i-e (Sunnahs for waking up, ablution etc.) By reviving and following these sunnahs, we will be loved by Allah,
fulfill our religious duties, preserve ourselves from committing heresies in religion and achieve the religious rituals.

Going to Sleep:
1. Sleep after Isha prayer.

2. Apply Kuhl (Surma) thrice in each eye.

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3. Recite 'Bismillah' (mention Allah’s name), close the door of room/house, cover the utensils, put out the lights/ extinguish any
lamps and cover your food and drinks.

4. Sleep in the state of Wudhu (Ablution).

5. Whenever a person going to bed for sleep, he should dust it off thrice with the edge of a cloth and say this dua:

䁓˶˰ 쳌 䁓 쳌䁓ό䁓 䁓 䁓˶ 䁓 쳌䁓 䁓 ˵䁓 䁓 ⺁䁓 쳌䁓 䁓඀ 쳌䁓 ˰䁓˴ 쳌䁓 ⺁䁓 쳌䁓 䁓 䁓 䁓 쳌䁓 Ի䁓 ˴쳌䁓 쳌䁓˰ a䁓 耀䁓 䁓a䁓 쳌䁓 r 䁓Ϧl耀 쳌a

Bismika Rabbi Wada`tu janbi, wa bika arfa'hu. In amsakta nafsi faghfir laha, wa in arsaltaha fahfazha bima tahfaz bihi
'ibadaka-s-salihin.
Translation: In Your name my Lord, I lie down and in Your name I rise, so if You should take my soul then have mercy upon it,
and if You should return my soul then protect it in the manner You do so with Your righteous servants.
6. Recite Ayat-ul-Kursi (2:255) before sleeping.

7. Lie down on your right side, put hand under the cheek and say this dua:

쳌 䁓˶˰Ի 쳌 쳌䁓 쳌䁓l˴䁓 䁓
Allaahumma Bismika Amootu Wa Ahyaa
Translation: O Allaah, in Your name I die and I live.

Hadith References:

[Bukhari: 568, 5010, 5623, 6293, 6294, 6295, 6296, 6311, 6314, 7393]
[Thirmidhi: 2048]
[An-Nasai: 259]

Waking up from Sleep:

1. Sit and rub the traces of sleep off face with hands.

2. Say this dua on waking up:

˰䁓耀 䁓 쳌䁓඀쳌䁓l˴䁓 䁓 쳌䁓 쳌䁓쳌 쳌䁓 䁓 쳌䁓쳌䁓 l䁓 ⺁䁓

Alhamdu Lillahil-Lathee Ahyana BaAAda Ma Amatana Wa-Ilayhin-Nushoor.
Translation: All praise is for Allah who gave us life after having taken it from us and unto Him is the resurrection.
3. Whenever the Prophet (S.A.W.) woke up, even at night, he used the Siwak (Miswak, small branch of tree) to brush his teeth.

4. Washing the face and hands when waking from sleep.

5. Perform Ablution: The Prophet (S.A.W.) said:

“If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing
it out thrice, because Satan has stayed in the upper part of his nose all the night.” (Bukhari: 3295)

Hadith References:

[Bukhari: 183, 7394, 245, 3295]

[Muslim: 304]

Entering and Coming out from the Bathroom/Toilet:

1. Make sure that there is complete privacy whilst relieving one's self.

2. Habib bin Saleh (R.A.) has reported that when the Messenger of Allah (S.A.W.) entered the toilet, he would put on his shoes
and cover his head.

3. Etiquette demands that a ring or a book with Allah’s Name inscribed or written in must not be taken inside the lavatory.

4. Enter the toilet with left foot.

5. Say this dua before entering the toilet:

쳌Ի ඀⺁ Իr䁓 䁓˶Ի 䁓ϦԻ쳌 Κ Ի Κ 쳌䁓 䁓 䁓

Allahumma Innee Aaaoothu Bika Minal-Khubthi Wal-Khaba-ith.
Translation: O Allah, I take refuge with you from all evil and evil-doers.
6. When uncovering the body, the more one can lower his body the better. Cloth should be lifted away from one’s private parts
when the person squatting to relieve himself is near the ground.

7. Whilst relieving, one should neither face the Qiblah nor have his back towards it.

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8. Urinate sitting down. Do not urinate standing.

9. Whilst urinating or during cleansing (istinjaa), do not touch the private parts with the right hand. Use the left hand.

10. Safeguard yourself from the drops / splash / sprinkling of urine.

11. Cleansing private parts, after relieving, with water.

12. Exiting the toilet with right foot.

13. Say this dua coming out of toilet:

䁓˶䁓඀ 䁓Ϥ ⺁
Ghufranak.
Translation: I ask You (Allah) for forgiveness.

Hadith References:

[Abu Dawud: 2, 30]

[Muslim: 265]
[Ibn Majah: 303, 307]
[Bukhari: 153, 216, 217, 6322]
[Tirmidhi: 14]

Performing Wudu (Ablution):

1. Mentioning the Name of Allah (Bismillah) before beginning wudu.

2. Washing the hands thrice.

3. Using tooth stick (Miswak, Siwak) before rinsing one’s mouth.

4. Rinse the mouth.

5. Wash nose three times with water by putting water in it and blowing it out.

6. Wash the face thrice.

7. Running one’s wet finger through the beard upon washing the face.

8. Wash forearms upto the elbows thrice. (washing the right limb before the left)

9. Wiping over one’s head. This is performed as follows: passing one’s wet hands over the head from front to back and so forth.

10. Wash the right foot up to the ankle three times, then the left one likewise.

11. Running wet fingers between the fingers and toes.

12. After performing complete ablution, recite the following dua/supplication:

䁓 ⺁䁓 䁓 䁓 䁓 Ի䁓 ⺁ ⺁ n䁓 ˴䁓 䁓 䁓˶Ի鴀Ϥ䁓⺁ Ի䁓 䁓 ⺁䁓 䁓 䁓 Ի˰䁓耀쳌 n Ի 䁓r Ի Ի 䁓 䁓
Ashhadu an la ilaha illal-lahu wahdahu la shareeka lah, wa-ashhadu anna Muhammadan AAabduhu warasooluh.
Translation: I bear witness that none has the right to be worshipped except Allah, alone without partner, and I bear witness
that Muhammad is His slave and Messenger.
13. Performing ablution in one’s house.

14. Passing one’s hand over the limb while or after washing.

15. Using little amount of water for ablution.

16. Washing each part properly/perfectly (Perfecting the ablution).

Hadith References:

[Bukhari: 186, 159, 3574]

[Muslim: 234(a), 666]
[Ibn Majah: 430]

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[Tirmidhi: 25]

Wearing Clothes:
1. Say Bislmillah (recommended in all actions).

2. Recite the following dua/supplication:

˰䁓耀 ඀쳌䁓 䁓˶ 䁓 䁓Ϩ 䁓 Θ l 䁓a䁓 䁓 䁓 Ϧ쳌 Ϥl䁓⺁ 䇅 䁓˴ 쳌 䁓 䁓 䇅쳌 a

Alhamdu lillahil-lathee kasanee hatha (aththawb) warazaqaneehi min ghayri hawlin minnee wala quwwah.
Translation: All Praise is for Allah who has clothed me with this garment and provided it for me, with no power or might from
myself.
3. Start by the right side upon wearing clothes.

4. Upon taking off the clothes, start with the left side then the right.

Hadith References:

[Abu Dawoud: 4023 and 4141]

Wearing Shoes:
If you want to wear your shoes, start with the right foot and if you want to take it off, start with the left.

Hadith References:

[Bukhari: 168]

Going out and coming back home:

1. Glorify and Exalt Allah while entering the house.

[There are no specific words or aya mention in the Hadith to Glorify Allah, therefore according to Ualama (scholars), any words
such as ‘Subhanallah’, ‘Alhamdulillah’, ‘Allah-U-Akbar’, reciting Surah AL-Fatiha, Surah Al-Ikhlas or any other related words/
verses which are meant to glorify Allah can be read/recite by a person entering his house.]

2. Recite the following dua/supplication while entering home:

쳌 b 䁓 ඀ 䁓 䁓 䁓 ㌳ 䁓˰ 䁓Ϥl䁓m 䁓Ϥ 䁓˰ 䁓Ϥl䁓m䁓 쳌 b 쳌䁓 䁑䁓 䁓 쳌 䁓 b 쳌䁓 䁓Ϥ䁓m 䁓 䁓r䁓 b 쳌䁓 䁓 쳌䁓 䁓 䁓

Allahumma inni as’aluka khairal mawliji, wa khairul makhraji, Bismil-lahi walajna, wabismil-lahi kharajna, waAAala rabbina
tawakkalna.
Translation: O Allah! I ask Thee for good both when entering and when going out; in the name of Allah we have entered, and in
the name of Allah we have gone out, and in Allah our Lord do we trust.
3. Using Sewak/Miswak: The Prophet (S.A.W.) used Sewak while taking his first steps into home.

4. Salutation/Say Salam: Allah says in Al-Quran:

“So when you enter houses, salute one another (Literally: salute yourselves) with a greeting from the Providence of Allah,
blessed and good”. (Surah An Noor 24:61)
5. Recite the following dua/supplication when going out of home:
쳌 Ի ˶䁓 䁓 Ϧ䁓 䁓r 䁓 䁓 䁓 䁓˴ 䁓 䁓 䁓쳌 Իa ⺁ 쳌
Bismil-lah, tawakkaltu AAalal-lah, wala hawla wala quwwata illa billah.
Translation: In the name of Allah, I place my trust in Allah, and there is no might nor power except with Allah.
or recite this Second Dua

쳌Ի 䁓 ඀⺁ Իr䁓 䁓˶ 䁓 Իό䁓 䁓 Ի䁓ό 䁓 䁓 䁓 䁓 䁓 䁓쳌Ի 䁓 䁓 䁓쳌Ի䁓 ˴䁓 䁓 䁓 䁓 䁓 䁓 䁓 䁓 䁑Ի鴀 Ի䁓 䁓r

Allahumma innee aAAoothu bika an adilla aw odal, aw azilla aw ozall, aw athlima aw othlam, aw ajhala aw yujhala AAalay.
Translation: O Allah, I take refuge with You lest I should stray or be led astray, or slip or be tripped, or oppress or be oppressed,
or behave foolishly or be treated foolishly.’ slip: i.e. to commit a sin unintentionally.

Hadith References:

[Muslim: 2018 (a)]

[Abu Dawoud: 51, 5094, 5095, 5096]
[Tirmidhi: 3426]

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Entering and Exiting the Mosque:
1. Going early for the Prayers and praying in the first row.

2. Walking to the Mosque with calmness and solemnity.

3. Going to the masjid on foot and shorten your steps swiftly to get more merits out of the number of steps towards masjid.

4. Entering the Masjid/Mosque with the right leg/foot.

5. The Dua (supplication) upon entering the Mosque/Masjid: First, while entering the mosque, one should send peace upon the
Prophet (S.A.W.)

쳌Ի 쳌䁓 a 䁓 䁓 Ϧ䁓 䁓r 䁓
bismil-lah, wassalatu wassalamu AAala rasoolil-lah.
Translation: In the name of Allah, and prayers and peace be upon the Messenger of Allah.
Then say this dua:

쳌Ի 䁓 Ի䁓 䁓 䁓 Ϭ 䁓˶Ի 䁓˰˴䁓
allahumma iftah lee abwaba rahmatik.
Translation: O Allah, open the gates of Your mercy for me.
Or say this Dua:

rϬ 쳌 쳌ԻlԻ䁓쳌 Ի 䁓 䁓 쳌Ի鴀Ϥ䁓⺁ ඀쳌䁓Ի 䁓 쳌Ի鴀 䁓 䁓Ϧ쳌 쳌䁓 Իl 쳌lԻ Ϥ

aAAoothu billahil-AAatheem wabiwajhihil-kareem wasultanihil-qadeem minash-shaytanir-rajeem.
Translation: I take refuge with Allah, The Supreme and with His Noble Face, and His eternal authority from the accursed devil.
6. The Dua (supplication) on exiting/coming out of Mosque/Masjid: First, while departing from the mosque, one should send
peace upon the Prophet (S.A.W.)

쳌Ի 쳌䁓 a 䁓 䁓 Ϧ䁓 䁓r 䁓
bismil-lah, wassalatu wassalamu AAala rasoolil-lah.
Translation: In the name of Allah, and prayers and peace be upon the Messenger of Allah.
Then say this dua:

쳌Ի 䁓 ඀⺁ 䁓˶ 䁓 䁓 Ϧ쳌 䁓˶ Ի 䁓
allahumma innee as-aluka min fadlik.
Translation: O Allah, I ask You from Your favour.
7. Exiting the mosque with the left leg/foot.

Hadith References:

[An-Nasai: 541, 730]

[Abu Dawoud: 465, 466]
[Bukhari: 636]
[Muslim: 251 (a)]
[Ibn Majah: 771, 772 & 773]

Sunnahs of Athan (Call for Prayer):

1. The hearer should repeat after the Muadhdhin (The one who calls for prayer) all words except when the Muadhdhin says:
(Hayyah Ala As-Sala – i.e. ) and (Hayyah Ala Al-Falah – i.e. hasten to the salvation), the hearer should say (La Hawla Wala
Quwata Ella Bell- lah – i.e. there is no might and no power except by Allah).

2. After the Muadhdhin finishes the Athan (The call for prayer), one should say this dua

쳌 䁓 n 䁓Ϩ 쳌䁓 r 쳌쳌 쳌䁓 a 䁓 䁓˰ 쳌䁓 ˰䁓耀쳌 䁓 䁓 l 䁓 䁓 䁓 l 䁓 䁓 Θ䁓쳌 䁓 쳌쳌쳌䁓 䁓쳌 ˰耀䁓쳌 䁓 䁓r䁓 䁓˶඀䁓⺁ 䁓 䇅 䁓 쳌䁓쳌l˰ .

Allaahumma Rabba haathid - da'watit - taammati wassalaatil-qaa'imati, 'aati Muhammadanil-waseelata walfadheelata, wab
'ath-hu maqaamam-mahmoodanil-lathee wa'adtahu, 'innaka laa tukhliful-mee'aad.
Translation: O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise
him to the honored station You have promised him, [verily You do not neglect promises].

Hadith References:

[Muslim: 385]
[Bukhari: 611, 614]

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When meeting People:
1. Give Salam/Tasleem (Salutation/Greet) As-Salamu Alaykum

2. Lengthen the greeting/Salam “As-salaamu Alaykum wa rahmatullaahi wa barakaatuh (peace and mercy and blessings of Allah
upon you)”

3. Smiling / Meeting fellow brother(s) with a cheerful face.

4. Shake hands of each other.

Hadith References:

[Muslim: 2626]
[Bukhari: 12, 28]
[Tirmidhi: 2689]
[Abu Dawoud: 5212]

When Eating:
1. Mentioning Allah’s name “Bismillah”. If one forgets to say ,Bismillah, in the beginning, then one should say “Bismillahi Fi
Awwalahi Wa Akhirihi”

2. Eat with your right hand.

3. Eat that nearest to you.

4. If a piece of food falls on the floor, then the person eating should remove any dirt that gets onto it and eat it; he should not
leave it for the Satan/Shaytaan.

5. Eat the meal using three fingers.

6. Eat together and do not eat separately.

7. Never blew onto the food or drink.

8. After finishing the meal, lick the dish and the fingers.

9. Praising Allah after eating and say this dua

˰䁓耀 䁓˰䁓쳌 䁓 䁓 䁓Ϩ 䁓 쳌䁓쳌 l 䁓a䁓 䁓 䁓 Ϧ쳌 Ϥl䁓⺁ 䇅 䁓˴ 쳌 䁓 䁓 䇅쳌 a

Alhamdu lillahil-ladhi 'at'amani hadha, wa razaqanihi, min ghayri hawlin minnee wa la quwwatin.
Translation: All praise is to Allah, Who Has fed me and provided me with this without any strength or power on my part.

Hadith References:

[Muslim: 2032, 2034]

[Ibn Majah: 3287, 3288]
[Tirmidhi: 1857, 1858, 3458]

Sunnahs of Drinking:
1. Mention Allah’s name (Say Bismillah). Do not drink directly from a water pitcher.

2. Drink (water or any other liquid) with the right hand.

3. Sit down and drink (water or any other liquid) as Prophet (S.A.W.) forbade drinking whilst standing.

4. Drink water while taking three breathing pauses (two or three sips/gulps)

5. While drinking, do not blow or exhale your breath into the glass.

6. Praise Allah {Say"Alhamdulillah" ([All] praise is [due] to Allah)} after drinking.

Hadith References:

[Muslim: 2020, 2024, 2025, 267(c)]

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[Bukhari: 5628, 5630, 5631]
[Tirmidhi: 1885]

Above mentioned are some important Sunnahs that every Muslim should know. Try to follow these Sunnahs of Prophet
Mohammad (S.A.W.) in your daily life routine so that you can get benefits from them and live healthy, happy and peaceful life.

There are so many other Prophet’s sunnhas which have not mentioned in this article. However, we should consider these
sunnahs as starting-point and Inshallah (by Allah’s Will), we will learn more and more sunnahs.

May Allah bless all Muslims with strong Faith, Purity of heart, good manners, good deeds and understanding the true meaning
of all teaching of Quran and Hadiths.

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