ummtaalib

Islam: A Western Perspective Sheikh Ahmed Ali

Favours and love of Allah Sheikh Ahmed Ali [FULL]

THE WHATSAPP HYPE MUFTI ABDUR RAHMAN IBN YUSUF

I am studying medicine, due to which interacting with males is unavoidable. Please advise Question: I am a 4th year female studying medicine. From this year onward, the teaching is primarily practical training which requires us to work in hospitals. My aim once I finish studying Insha Allah is to work with female patients only. When going to the hospitals now, I try to avoid working with male patients and interact with females only. However, this is not always possible. Could you please advise regarding the above. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We appreciate your query to us. We understand you were motivated by your consciousness of Dīn and religious duties to seek guidance on Dīn. Our duty as the deputies of Allāh and His Rasūl is to present Dīn to you as is. Surely, it is also what you expect from us. In our response, we only seek and wish well for your Dīn and eternity. Allāh Ta’ālā states in the Holy Qurān: وَقَرْنَ فِي بُيُوتِكُنَّ (سورة الأحزاب، رقم الاية 33) And remain in your homes. (Quran 33: 33) From this verse, it is understood that the temperament of Sharīah is that a female should confine herself to her home. In this age of shamelessness, the reason for women being in their homes is more understandable. However, Sharīah takes into consideration circumstances and practical realities and difficulties. Accordingly, a woman may emerge from her house due to need and necessity as defined in Sharīah. If a woman has no one to maintain her and she has no means of income, she may leave her home to earn an income. This is based on the following maxim: الضرورات تبيح المحظورات (الأشباه والنظائر) Necessity relaxes prohibition (al-Ashbāh wan-Nadhāir) Such a relaxation comes with strict conditions. The absence of the conditions will cancel the leniency and the prohibition will remain for example, a woman has a source of income or she is maintained by her father or husband etc.[1] You state that you wish to pursue medicine so that you may treat only female patients. Indeed this is a virtuous act. However, one faces challenges to one’s Imān and chastity in a university or co-ed environment which contaminates one’s virtuous intentions. In any case, you have already started medical studies and are currently in the 4th year of studies. You state that in the near future, you are required to undergo practical training in hospitals. During this process, you may have to come in contact with male patients as well. If you cannot secure any leniency in interacting with males, then do so only to the extent of necessity. Avoid all unnecessary contact with males. Keep the conversations limited to only what is required for your training. Make lots of Tawbah and Istighfār on a daily basis for being in such an environment where your Imān, values and character risk being contaminated. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org

Nikah (Marriage) In Islam Maulana Ashraf Ali Thanvi Rahmatullah Alaihi Table of Contents Nikah - Marriage Persons with Whom Nikah is Haram The Wali or Legal Guardian The Question of Compatibility or Kufu Mahr - Dowry Mahrul Mithl The Marriages of The Kuffar Equality Among Wives The Virtues and Rights of Marriage Glossary 1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat......

Is it Sunnah to Eat Sweets after a Meal? Hanafi Fiqh > Albalagh.net Is it Sunnah to Eat Sweets after a Meal? By Mufti Shafiq Jakhura Posted: 28 Muharram 1431, 14 January 2010 Q.Quite often people say it is sunnah to eat sweets after a meal. Is this true? A.During the time of Rasulullah , the luxury of eating a sweet dish at every meal did not exist. Rather, there were times at which months would go by in which the stove/fire did not burn in the house of Rasulullah . However, some narrations suggest that at times Rasulullah had dates either before or after the meal. Based on this, having something sweet could be considered to be established at times before, and at times after the meal. However, this is not a regular or emphasized Sunnah or practice of the Holy Prophet . And Allah Ta’ala Knows Best

I’m deeply disturbed by the presence of Hoor in the akhirah… Hanafi Fiqh > Askimam.org 1) My name is technically “Kawthar” but because of where I come from it is pronounced “Kausar,” Islamically, does this have any affect, as I’ve heard that names have an affect on people. 2) I was reading the tafsir in Mariful Quran for Surah Nisaa, in which I understood that women were created for the comfort of men. How can something that has been created for something else be equal to it? I’ve always heard that men and women are equal in Islam depending on their actions, but I find it hard to swallow that the very nature of women is to be subservient to men? I feel that this is a very broad topic, so it would be greatly appreciated if you could direct to some books or other resources, specifically on the topic of Islam’s overall view of women more than specific things like purdah, etc. I’m deeply disturbed by the presence of Hoor in the akhirah. I asked my Alima about this, as we have not discussed that chapter in Mishkaat yet, and she said that this will not affect the happiness of the earthly women in Jannah, because if a woman wants a man to be completely devoted to her, she will have it. From your site I get the impression that as long as a couple gets into Jannah, the women will always be with their husbands and the husbands will always have many wives. Are the woman’s desires being dismissed? Or is this simply a desire that women are not supposed to have? My Alima said that I should ask a mufti if this is bothering me. Answer In the name of Allah, Most Gracious, Most Merciful 1. The pronunciation of your name as Kausar is correct. 2. Your objective is based on the assumption that all women are created for the comfort of men. That itself is incorrect as Allah says that women are a garment for you (men) and you (men) are a garment for them (women). It is clear from this verse that both (husband and wife) are a means of comfort for each other. The issue of hoors in Jannah can be addressed from many angles. Consider just one angle. A woman by nature is beauty conscious. She also tends to compare herself with other women. In her consciousness of her beauty, she generally regards herself to be superior to other women. In that she feels proud of herself. The Quran describes the hoors of Jannah to be very pretty and beautiful, but the women of this world will be superior to them. They lived in this world, brought Imaan on Allah and practiced deen. They bore the difficulties of this world. How can hoors of Jannah be superior to the women of this world? They did not bear the hardships of this world. Jannah and everything in it is created for the believers. The women of this world are not created for gifting purposes, rather they will be gifted. The hoors do not have that lofty stage of the women of this world. It is obvious that their beauty will outshine the beauty of the hoors. There can never be any comparison between the two. A woman in Jannah will also be conscious of her beauty and feel proud in outstanding the beauty of the hoors. The hoors of Jannah are there to create an opportunity of comparison and matching in consideration of their feminine nature. It is then incorrect to conclude that the desires of women are not considered. The presence of hoors in Jannah is the effect consequences of her very feminine nature. The concentration of their husbands in Jannah will be more focused on their wives in spite of the beautiful and pretty hoors. That will make the hoors jealous and the woman of the world prouder. The above is just a possible angle, but the hikmah of Allah is really beyond our understanding and comprehension. He is Al-Hakeem the All Wise and we bring faith in that. Attached below is a similar question and answer on the status of women in relationship to a man. This is published in the latest Al-Mahmood. “ Q: I heard that the Deen of Mariam (A.S) and Asiya (A.S) was perfect. I also heard that only men were prophets. If that is true, why have women been excluded from being prophets and deprived of the highest order among people? That goes against the perfection of Mariam (A.S) and Asiya (A.S). A: Only males were appointed as the Prophets of Allah, not females. It is true that Maryam (A.S) and Asiya (A.S) gained perfection in Deen. This is stated in various Ahadith. It is incorrect to say that women are excluded from the highest order because they were not prophets. Perfection is measured against equals. The sweetness of an apple is measured against other apples. One cannot measure the sweetness of an apple through bananas. Similarly the perfection of women must be measured against women and not against men. This is because both are different in creation and nature. Can it be said that men are inferior to women because they cannot conceive and give birth? Women have the natural ability to bear and carry the noblest of creation in their wombs. Since men cannot conceive, they are excluded and deprived of carrying the greatest of creation, mankind, within them. There must be compatibility in measure. This is not so in men and women, as they are completely different unto each other. Yes, they compliment each other. It would be inappropriate to compare women against men. “ {Taken from Al-Mahmood #35} And Allah knows best Wassalam Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Bit of medical jargon, but subhanallah , how Wise is Allah... Your body when fasting, During a fast, your body generates its own energy by burning stored resources made from excess fats, carbohydrates and sugars to produce energy. The liver is the most significant organ in this economical process; it converts the fats into chemicals called ketone bodies which are three water-soluble compounds that are then used as a source for energy. Detoxification is one of the most important benefits of fasting. A regular body process, detoxification occurs as the colon, liver, kidney, lungs, lymph glands and skin eliminate or neutralise toxins. This process speeds up during fasting as the body breaks down fats. Chemicals and toxins absorbed from food and the environment are stored in fat reserves and released during fasting. Fasting is also a healing for the mind, body and soul in more ways than one. At a physical level, energy and resources are diverted from the digestive system (which is constantly in overuse as we graze on food) to the immune system and metabolic processes allowing the body to heal, rebuild and replenish itself. Medical studies show that during a fast, abnormal tissue growths such as tumours become starved for nutrients and are hence more susceptible to being broken down and removed from the body. Fasting allows the body to tap its resources to their fullest potential and focus on rebuilding from a microscopic level as DNA and RNA genetic controls become more efficient in transcribing the proteins and tissues the body needs. This revamped protein synthesis results in healthier cells, tissues and organs. Other changes in the body during a fast include a slight decrease in core body temperature due to a decline in metabolic rate and general bodily functions. Blood sugar levels also drop as the body uses the reservoir of glycogen in the liver and the base metabolic rate (BMR) is reduced in order to conserve energy. The digestive system, which is very often overloaded, and ceaselessly put to work, also cleanses itself for more efficient digestion and nutrient absorption. The lining of the stomach and intestines are allowed to restore glands and muscle, and remove waste matter. Other processes that sustain the foundational infrastructure of the body are increased during fasting, for example hormone production is increased as well as the release of anti-aging growth hormones. muftisays.com

Taken from: Ibn Rajab al-Hanbalī’s “Latā’if Maʿārif” As the blessed month of Ramaḍān coincides with the summer months, many Muslims are apprehensive of the long fasts which lie ahead and, admittedly, not looking forward to staying hungry and thirsty for such a lengthy period. The following extract from Imām Ibn Rajab al-Ḥanbalī’s Laṭā’if al-Maʿārif will, inshā-Allāh, change our perspective and make us realise the great opportunity Allāh Most High has granted us to reap extra reward. Among the acts of worship whose reward is multiplied during extreme heat is fasting, due to the thirst one experiences in the midday heat. This is why Muʿādh ibn Jabal رضي الله عنه expressed remorse on his deathbed over the midday thirst he would no longer experience, and other predecessors expressed the same. It is related that Abū Bakr al-Ṣiddīq رضي الله عنه would fast in the summer and not fast in the winter. At the time of his demise, ʿUmar رضي الله عنه advised his son ʿAbdullāh: “Acquire the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat. Qāsim bin Muḥammad said that ʿĀ’isha رضي الله عنها would fast in the intense heat. He was asked, “What caused her to do this?” He replied, “She was taking advantage of the time before death.” Mujammiʿ al-Taymī would fast in the summer until he would faint. One of the righteous women would choose the hottest days and fast them. When she was asked regarding this, she would say, “When the price is cheap, everyone will buy,” indicating that she preferred those actions only a few were capable of, due to it being difficult for them. This is a sign of great determination. Abū Mūsā al-Ashʿarī رضي الله عنه was on a boat when he heard someone calling: “O People aboard, stand up!” three times. Abū Mūsā رضي الله عنه replied: “How can we stand up? Do you not see where we are? How can we stand up?” The caller asked, “Shall I not inform you of a decree that Allāh has taken upon Himself?” He replied, “Indeed, why not? Inform us!” The caller replied, “Allāh has decreed upon Himself that whoever makes himself thirsty for Allāh’s sake on a hot day has a right upon Allāh that He quench his thirst on the Day of Standing.” Thus, Abū Mūsā رضي الله عنه would seek the extremely hot days where one would be close to passing out and fast those days. Kaʿb said that Allāh Most High said to Mūsā عليه السلام, “I have made it incumbent upon Myself for whomever is thirsty for My sake that I will quench his thirst on the Day of Resurrection.” Others have said, “It is written in the Torah: ‘Glad tidings for whoever makes himself hungry in preparation for the Great Day where his hunger will be satisfied. Glad tidings for whoever makes himself thirsty in preparation for the Great Day where his thirst will be quenched.’” Ḥasan said, “A maiden of Paradise will say to a friend of Allāh, while he is reclining with her on the shore of a river of wine in Paradise, as she hands him a cup whilst he is in the pinnacle of enjoyment, “Do you know on which day Allāh married me to you? He looked at you on a long summer day while you were extremely thirsty in the midday heat. He expressed His pride over you to the angels, saying, ‘Look at My slave. He has left his wife, pleasure, food and drink for My sake, desiring what is with me. Bear witness that I have forgiven him.’ He forgave you on that day and married you to me.” When ʿĀmir ibn ʿAbd Qays went from Basra to Shām, Muʿāwiya رضي الله عنه would ask him to refer his needs to him. He refused to ask of him, eventually saying, “My need is for you to return the heat of Basra to me, in order to make the fast a bit harder, as it is too easy in your lands.” Ḥajjāj camped by some water on a journey between Makka and Madina and called for his dinner. He saw a Bedouin whom he called to eat with him. The Bedouin replied, “One who is better than you invited me, so I accepted his invitation.” He asked, “And who is this?” The man replied, “Allāh. He invited me to fast and so I fasted.” Ḥajjāj asked, “In this intense heat?” The man replied: “Yes. I am fasting in preparation for a much hotter day.” Ḥajjāj said, “Break your fast today and fast tomorrow.” The man replied, “Only if you can guarantee that I will live until tomorrow.” Ḥajjāj said, “This is not in my hands.” He replied, “How then can you ask me to do something now in place of something in the future you have no control over?” Ibn ʿUmar رضي الله عنهما was once on a journey with some of his companions and they had spread out their tablecloth. A shepherd passed by, so they invited him to eat with them. He said, “I am fasting.” Ibn ʿUmar رضي الله عنهما said, “You are fasting on a hot day like this, while you are between these valleys walking behind these sheep?” The shepherd replied, “I am taking advantage of these free days of mine.” Ibn ʿUmar رضي الله عنهما was impressed by this reply and said, “Can you sell one of your sheep to us? We will feed you from its meat with which you can break your fast and we will pay you for it.” The shepherd said, “They do not belong to me; they belong to my master.” Ibn ʿUmar رضي الله عنهما said, “What will your master say to you if you tell him it was eaten by a wolf?” The shepherd left with his finger raised towards the sky, saying, “What about Allāh?” Ibn ʿUmar رضي الله عنهما kept repeating this phrase of his. When he arrived in Madīna, he went to the shepherd’s master, and bought him and his sheep. He then freed the shepherd and gave him the sheep as a gift. Rawḥ ibn Zinbāʿ had stopped at a place between Makka and Madina on a very hot day when a shepherd came down towards him from a mountain. He said to him, “O shepherd! Come eat with me.” The shepherd said, “I am fasting.” Rawḥ said, “You are fasting in this heat?” The shepherd replied, “Should I let my days pass by in vain?” Rawḥ said, “You have utilised your days properly, O shepherd, while Rawḥ ibn Zinbāʿ has wasted his.” Ibn ʿUmar رضي الله عنهما used to fast the optional fasts until he would almost faint, but he would not break his fast. Imām Aḥmad would fast until he was close to fainting and he would wipe water over his face. He was asked about a person who fasts but finds it extremely hot. He said, “There is nothing wrong with wetting a cloth to cool oneself with and pouring water over oneself.” The Prophet صلى الله عليه وسلم was at a place called ʿArj where he was pouring water over his head while fasting. Abū ’l-Dardā’ رضي الله عنه would say, “Fast the extremely hot days, in preparation for the Day of Rising. Pray two rakʿats in the darkness of night, in preparation for the darkness of the grave.” It is narrated in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim on the authority of Abū ’l-Dardā’ رضي الله عنه, “We saw ourselves with Allāh’s Messenger صلى الله عليه وسلم on one of his journeys on an extremely hot day. A man would put his hand on his head due to the intense heat. None of them would be fasting except Allāh’s Messenger صلى الله عليه وسلم and ʿAbdullāh ibn Rawāḥa رضي الله عنه.” In one narration: “This was during the month of Ramaḍān.” When those who fast for Allāh in the heat are patient against their intense thirst, He has set aside for them a specific door among the doors of Paradise; the door of Rayyān. Whoever enters it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked to those coming after them, thus none will enter through it except them. May Allāh Most High give us the ability to appreciate the blessed month of Ramaḍān, accept all our acts of worship therein, and bless us with the extra reward of the long summer fasts. Āmīn.

Translation of Quran by Shaykh Mufti Taqi Usmani PDF

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Assalaamu 'alaykum! An earnest plea was sent in by one of our members requesting us all to include them in our dua's. We request all our readers to include the family in your du'as. May Allah subhaanahu wata'ala alleviate the worries of our brother/sister in Islam and grant complete recovery to their daughter, Aameen. Let us also include the whole Ummah in our du'as in this blessed month. Jazaakumullaah

Assalaamu 'alaykum Sister Wanda So glad it has helped. Jazaakillah for replying

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Keith L. Moore Professor Emeritus, Department of Anatomy and Cell Biology, University of Toronto. Distinguished embryologist and the author of several medical textbooks, including Clinically Oriented Anatomy (3rd Edition) and The Developing Human (5th Edition, with T.V.N. Persaud). Dr. Moore was a former President of the Canadian Association of Anatomists, and of the American Association of Clinical Anatomists. He was honoured by the Canadian Association of Anatomists with the prestigious J.C.B. Grant Award and in 1994 he received the Honoured Member Award of the American Association of Clinical Anatomists "for outstanding contributions to the field of clinical anatomy." "For the past three years, I have worked with the Embryology Committee of King Abdulaziz University in Jeddah, Saudi Arabia, helping them to interpret the many statements in the Qur'an and Sunnah referring to human reproduction and prenatal development. At first I was astonished by the accuracy of the statements that were recorded in the 7thcentury AD, before the science of embryology was established. Although I was aware of the glorious history of Muslim scientists in the 10th century AD, and some of their contributions to Medicine, I knew nothing about the religious facts and beliefs contained in the Qur'an and Sunnah."[2] At a conference in Cairo he presented a research paper and stated: "It has been a great pleasure for me to help clarify statements in the Qur'an about human development. It is clear to me that these statements must have come to Muhammad from God, or Allah, because most of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God, or Allah." [1] Professor Moore also stated that: "...Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Qur'an and Sunnah. The proposed system is simple, comprehensive, and conforms with present embryological knowledge. "The intensive studies of the Qur'an and Hadith in the last four years have revealed a system of classifying human embryos that is amazing since it was recorded in the seventh century A.D... the descriptions in the Qur'an cannot be based on scientific knowledge in the seventh century..."[1] E. Marshall Johnson Professor and Chairman of the Department of Anatomy and Developmental Biology, and Director of the Daniel Baugh Institute, Thomas Jefferson University, Philadelphia, Pennsylvania, USA. Author of over 200 publications. Former President of the Teratology Society among other accomplishments. Professor Johnson began to take an interest in the scientific signs in the Qur'an at the 7th Saudi Medical Conference (1982), when a special committee was formed to investigate scientific signs in the Qur'an and Hadith. At first, Professor Johnson refused to accept the existence of such verses in the Qur'an and Hadith. But after a dicussuion with Sheikh Zindani he took an interest and concentrated his research on the internal as well as external development of the fetus. "...in summary, the Qur'an describes not only the development of external form, but emphasises also the internal stages, the stages inside the embryo, of its creation and development, emphasising major events recognised by contemporary science." "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 Qur'an. As I gave the example before, if I were to transpose myself into that era, knowing what I do today and describing things, I could not describe the things that were described... I see no evidence 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..." [1] T.V.N. Persaud Professor of Anatomy, and Professor of Paediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada. Author and editor of over 20 books, and has published over 181 scientific papers. Co-author of The Developing Human (5th Edition, with Keith L. Moore).He received the J.C.B. Grant Award in 1991. Professor Peraud presented several research papers. "It seems to me that Muhammad was a very ordinary man, he couldn't read, didn't know how to write, in fact he was an illiterate... We're talking about 1400 years ago, you have some illiterate person making profound statements that are amazingly accurate, of a scientific nature... I personally can't see how this could be mere chance, there are too many accuracies and like Dr. Moore, I have no difficulty in my mind reconciling that this is a divine inspiration or revelation which lead him to these statements." [1] Joe Leigh Simpson Professor and Chairman of the Department of Obstetrics and Gynaecology, Baylor College of Medicine, Houston, Texas, USA. He is the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynaecology Public Recognition Award in 1992. Like many others, Professor Simpson was taken by surprise when he discovered that the Qur'an and Hadith contain verses related to his specialised field of study. When he met with Sheikh Abdul-Majeed A.Zindani, he insisted on verifying the text presented to him from the Qur'an and Hadith. "... these Hadiths (sayings of Muhammad) could not have been obtained on the basis of the scientific knowledge that was available at the time of the 'writer'... It follows that not only is there no conflict between genetics and religion (Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches... There exist statements in the Qur'an shown centuries later to be valid which support knowledge in the Qur'an having been derived from God." [1] Gerald C. Goeringer Professor and Co-ordinator of Medical Embryology in the Department of Cell Biology, School of Medicine, Georgetown University, Washington DC, USA. Sheikh Abdul-Majeed A.Zindani met with Professor Goeringer and asked him whether in the history of embryology was there any mention of the different stages of embryonic development, or whether there existed any embryological texts at the time of the Prophet. Sheikh Zindani also asked his opinion regarding the terms the Qur'an uses to describe the different phases of fetal development. After several long discussions, he presented a study at the 8th Saudi Medical Conference: "...In a relatively few ayahs (Qur'anic 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." [1] Alfred Kroner Professor of the Department of Geosciences, University of Mainz, Germany. Professor Kroner is one of the world's most famous geologists, becoming well known among his colleague scientists for his criticisms against the theories of some of the major scientists in his field. Sheikh Abdul-Majeed A. Zindani met with him and presented several Qur'anic verses and Hadith which he studied and commented upon. "Thinking where Muhammad came from... I think it is almost impossible that he could have known about things like the common origin of the universe, because scientists have only found out within the last few years with very complicated and advanced technological methods that this is the case." "Somebody who did not know something about nuclear physics 1400 years ago could not, I think, be in a position to find out from his own mind for instance that the earth and the heavens had the same origin, or many others of the questions that we have discussed here... If you combine all these and you combine all these statements that are being made in the Qur'an in terms that relate to the earth and the formation of the earth and science in general, you can basically say that statements made there in many ways are true, they can now be confirmed by scientific methods, and in a way, you can say that the Qur'an is a simple science text book for the simple man. And that many of the statements made in there at that time could not be proven, but that modern scientific methods are now in a position to prove what Muhammad said 1400 years ago." [1] Yushidi Kusan Director of the Tokyo Observatory, Tokyo, Japan. Sheikh Abdul-Majeed A. Zindani presented a number of Qur'anic verses describing the beginnings of the universe and of the heavens, and the relationship of the earth to the heavens. He expressed his astonishment, saying that the Qur'an describes the universe as seen from the highest observation point, everything is distinct and clear. "I say, I am very much impressed by finding true astronomical facts in Qur'an, and for us modern astronomers have been studying very small piece of the universe. We have concentrated our efforts for understanding of 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 Qur'an and by answering to the questions, I think I can find my future way for investigation of the universe." [1] Professor Armstrong Professor Armstrong works for NASA and is also Professor of Astronomy, University of Kansas, Lawrence, Kansas, USA. Prof. Armstrong was asked a number of questions about Qur'anic verses dealing with his field of specialisation. He was eventually asked, "You have seen and discovered for yourself the true nature of modern Astronomy by means of modern equipment, rockets, and satellites developed by man. You have also seen how the same facts were mentioned by the Qur'an fourteen centuries ago. So what is your opinion?" "That is a difficult question which I have been thinking about since our discussion here. I am impressed at how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy. I am not a sufficient scholar of human history to project myself completely and reliably into the circumstances that 1400 years ago would have prevailed. Certainly, I would like to leave it at that, that what we have seen is remarkable, it may or may not admit of scientific explanation, there may well have to be something beyond what we understand as ordinary human experience to account for the writings that we have seen." [1] William Hay Professor of Oceanogprahy, University of Colorado, Boulder, Colorado, USA. Professor Hay is one of the best known marine scientist in the USA. Sheikh Abdul-Majeed A. Zindani met with him and asked him many questions about the marine surface, the divider between upper and lower sea, and about the ocean floor and marine geology. "I find it very interesting that this sort of information is in the ancient scriptures of the Holy Qur'an, and I have no way of knowing where they would have come from. But I think it is extremely interesting that they are there and 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 Qur'an, he replied, "Well, I would think it must be the divine being." [1] Durja Rao Professor of Marine Geology teaching at King Abdulaziz University, Jeddah, Saudi Arabia. Sheikh Zindani presented to Prof. Rao many verses dealing with his area of specialisation, and asked: "What do you think of the existence of the scientific information in the Qur'an? How could Prophet Muhammad(Peace be upon him) have known about these facts fourteen centuries ago?" "It is difficult to imagine that this type of knowledge was existing at that time, around 1400 years back. May be some of the things they have simple idea about, but to describe those things in great detail is very difficult. So this is definitely not simple human knowledge. A normal human being cannot explain this phenomenon in that much detail. So, I thought the information must have come from a supernatural source." [1] Tejatat Tejasen Chairman of the Department of Anatomy and is the former Dean of the faculty of Medicine, University of Chiang Mai, Chiang Mai, Thailand Professor Tejasen studied various articles concerning the Qur'an and modern embryology. He spent four days with several scholars, Muslims and non-Muslims, discussing this phenomenon in the Qur'an and Hadith. During the 8th Saudi Medical Conference in Riyadh, Saudi Arabia he stood up and said: "In the last three years, I became interested in the Qur'an... From my studies and what I have learned throughout this conference, I believe that everything that has been recorded in the Qur'an 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 creator. This creator must be God, or Allah. I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammad rasoolu Allah, Muhammad is Messenger of Allah... The most precious thing I have gained from coming to this conference is La ilaha illa Allah, and to have become Muslim." [1] Dr. Maurice Bucaille Born in 1920, former chief of the Surgical Clinic, University of Paris, has for a long time deeply interested in the correspondences between the teachings of the Holy Scriptures and modern secular knowledge. He is the author of a best-seller, "The Bible, The Qur'an and Science" (1976). His classical studies of the scriptural languages, including Arabic, in association with his knowledge of hieroglyphics, have allowed him to hold a multidisciplinary inquiry, in which his personal contribution as a medical doctor has produced conclusive arguments. His work, "Mummies of the Pharaohs - Modern Medical Investigations" (St. Martins Press, 1990), won a History Prize from the Académie Française and another prize from the French National Academy of Medicine. His other works include: "What is the Origin of Man" (Seghers, 1988), "Moses and Pharaoh, the Hebrews in Egypt", (NTT Mediascope Inc, 1994); and "Réflexions sur le Coran" (Mohamed Talbi & Maurice Bucaille, Seghers, 1989) After a study which lasted ten years, Dr. Maurice Bucaille addressed the French Academy of Medicine in 1976 concerning the existence in the Qur'an of certain statements concerning physiology and reproduction. His reason for doing that was that : "...our knowledge of these disciplines is such, that it is impossible to explain how a text produced at the time of the Qur'an could have contained ideas that have only been discovered in modern times." "The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur'an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human-being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?" ----------------------------------------------------------------- [1] al-Zindani, Abdul-Majeed A, This is the Truth (video tape). Scientific Signs of the Qur'an and Sunnah containing interviews with various scientists. Available in Arabic, English, French, Urdu and Turkish. A full English transcript of this video with illustrations is also available: Al-Rehaili, Abdullah M., This is the Truth, Muslim World League, Makkah al-Mukarrammah, 1995. [2] Moore, Keith L. and al-Zindani, Abdul-Majeed A., The Developing Human with Islamic Additions, Third Edition, W.B. Saunders Company, Philadelphia, 1982, with Dar Al-Qiblah for Islamic Literature, Jeddah, Saudi Arabia, 1983, page viiic. Limited Edition. [3] Moore, Keith L., al-Zindani, Abdul-Majeed A., Ahmed Mustafa A, The Qur'an and Modern Science - Correlation Studies, Islamic Academy for Scientific Research, Makkah, Saudi Arabia. Reprinted by World Assembly of Muslim Youth (WAMY), USA., 1990, ISBN 0-9627236-0-6. Collection of papers presented at a symposium sponsored by the Muslim Students Association, University of Illinois, May 1990. [4] Moore, Keith L.; Johnson, E. Marshall; Persaud, T.V.N.; Goeringer, Gerald C.; Zindani, Abdul-Majeed A.; and Ahmed Mustafa A, Human Development as Described in the Qur'an and Sunnah, Commission on Scientific Signs of the Qur'an and Sunnah, Muslim World League, Makkah Al-Mukarramah, Saudi Arabia, 1992, ISBN 0-9627236-1-4. Collection of papers that were originally presented in the First International Conference on Scientific Signs of the Qur'an and Sunnah, held in Islamabad, Pakistan, 1987, and after some modifications and development, presented in their present form in Dakar, Sengal in July 1991. Source

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