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Published on August 3rd, 2021 | by Admin | Views:

Eaalim

Quran and science part 2

Miracles of the past prophets.

What are some of their miracles?

You tell me.

It’s the only thing I put in your hair.

Let’s hear it.

You know any miracles of prophets from previous
nations that you’ve heard of?

Other than Muhammad (SAW).

Don’t mention Muhammad (SAW)’s miracles.

Anybody else.

Yeah go ahead, you were saying something.

[Audience – inaudible]
What’s the miracle?

[Audience – inaudible]
O…the story with the staff and the snake.

Yeah.

Very good.

Somebody mentioned the sea, the parting.

Very good.

What else?

Think of other people.

Other miracles.

Yeah.

[Audience – inaudible]
What was his miracle?

[Audience – inaudible]
Yes he did.

But it wouldn’t be considered a miracle.

You know why not?

Figure out why not.

From what the conditions of a miracle are.

What are the conditions of a miracle?

[Audience – inaudible]
This is consensus among the Islamic scholars.

The other paranormal phenomena that’s discussed
in revelation are called kharafaat, karamaat,

there are other words for them.

Miracles – Mo’jizaat – have very specific
definition.

And I want to specifc…in the Islamic sense,
what’s a miracle?

And why wouldn’t Solomon speaking, or Sulaiman
(AS) speaking to animals be considered a miracle?

Yeah.

[Audience – inaudible]
You are missing the question.

The question is, according to the definition
of what’s an Islamic miracle?

Why isn’t he speaking to animals considered
a miracle?

The biggest reason.

Yeah.

[Audience – inaudible]
Not just that…well it was God-granted, but

he didn’t challenge mankind with it.

He didn’t take this people and said believe
in me because I can speak to animals.

But he did do something…on the subject of
Sulaiman (AS)…he did do something that was

there to convince someone of Islam.

To challenge someone.

Yeah.

[Audience – inaudible]
He did…but there is something bigger…Yeah…the

throne of queen Sheba.

He had it transported from her kingdom to
his, and then she took Shahadah.

So that would constitute a miracle.

Ok.

So we’ve got some idea of the miracles of
the past prophets.

What do these miracles have in common?

They have three things in common.

I said two here, but I really meant three.

What are the three things these miracles have
in common?

[Audience – inaudible]
First of all, they are stuck in time.

What that means is you can tell me that Jesus
– Eesa (AS) – cured the blind, by Allah’s

permission.

And what’s the easy refutation?

Very easy refutation.

No, no-he-didn’t is not a very good refutation.

Haha.

But an intellectual refutation.

It’s a second grade refutation.

Yeah.

[Audience – inaudible]
You are going too deep, though you are right.

But there is something else.

Yeah.

[Audience – inaudible]
You are on the right track.

Were you there?

Simple as that.

Were you there?

Where’d you get this from?

************** write it in the book?

How do you know it’s true?

I don’t know.

I just believe.

Well, then…don’t prove it to me…that’s
not true.

That’s your personal belief.

Keep it to yourself.

Simple as that.

It’s pretty easy.

All…all the arguer has to say, among many
other things, is what?

You were not there.

Who saw it?

[Breakage in audio at ~30.00]

Alright.

So I am going to give you some things about
science, and I’ll leave you with language,

because personally I am student of language.

Of the Arabic language.

I continue to be.

And it is something that fascinates me of
all the things that make me convinced of Quran,

it’s the language.

That just beyond anything else is very profound…it
has a profound impact on me.

I didn’t get the time to animate this, so
I’ll just write a quick clarification.

The Quran is not a book of science.

It is a book of that has very specifc message.

The specific message is to accept God not
just as a divine Being but as someone who

has direct control and impact over your life.

To accept moral principles that He delivers
to you, to implement them in your life, so

that your worldly and after-worldly – other-worldly
– life are a success.

And this is the basic message of the Quran.

Salvation.

And it includes many unscientific statements.

I mean, the Quran speaks of – I put some
things in parenthesis but I mean you know

others, the unseen, the unseen realm, another,
another world – a world of angels and jinn

– jinn, I wouldn’t want to call them demons
for those of you who don’t know what that

is, but if you the story of Aladdin, they
use the word genie, it comes from the Arabic

word jinn – in stories and Arab legend.

But the jinn is a creature we believe are
made of fire, like angel are made of light,

and they are also creatures of choice – they
can do right or wrong.

That’s another subject.

And of course, the hereafter is very unscientific.

To believe in a Day of Judgement, to believe
in a Hellfire, to believe in a Paradise – there

is not empirical evidence to prove a Paradise
and Gardens and, you know, eternal life, and

all of it, this sort of stuff.

And of course, we eat and…in Paradise, we
don’t go to the bathroom, we sweat perfume

in Paradise, right.

So, very unscientific for someone who doesn’t
believe.

Then, we have to understand why is this subject
taking momentum in recent times.

Science and the Quran.

It is really because the Quran…by it, I
mean…the Quran speaks of Allah’s creation

with the intent of inspiring reflection on
the creation’s beauty.

And reflection on the subtlety, the mechanics,
the design, the technology of creation, the

technology behind the single leaf, the symmetry
involved; the advanced technology in a single

cell or an atom, how precise that is, right.

It wants people to reflect on the subtlety
of Allah’s design and Allah’s creation.

That’s where these phenomenon – worldly
phenomena – creations of Allah or God are

mentioned, and in later times, and this is
the point that hits the…this is the one

that hits my home…the miracle is in the
choice of words used or given to describe

the creation.

What I mean by that is the Quran – I said
before, is the literal word of Allah, meaning

every word is divinely chosen, Arabic is unique
because for any given word, you have dozens

of synonyms, dozens and dozens of synonyms,
each with a slight…like a…difference,

very slight difference.

So you have, for example, eight words for
falling asleep, and the difference between

all of them is one of them is deep sleep,
the other one is almost asleep – your eyes

are open but your mind is sleeping, the other
one is you’re sleeping but you can hear

people, the other one is you are sleeping
when you are sitting, you are sleeping when

you are lying down, different stages of sleep?

Asleep with dreams in it, asleep without dreams
in it…they’ve got a word for each one

of them.

And I am giving you a phrase for each of them:
asleep with something, asleep with something.

Arabs have got a word for each of these types
of sleep.

Arabs have a word for different types of..different…ways
to describe a farmer.

They have a word for a farmer when he is planting
this seed, they have got a word for a farmer

when he is taking out the seed, they have
got a word for a farmer when he is watering

the plants, and they are all used for a farmer.

But they are very specific about words.

Very very specific.

And the miracle aspect that’s now more recently
been talked about is in the precision of the

choices of words used to describe things you
will almost think in passing, meaning Allah

is talking about something like, you know,
the creation of something, and just the way

in which He talks about it, in on itself becomes
uniquely miraculous.

And I put some Arabic here, don’t be intimidated…I’ll
tell you what that…that’s for me, not

for you.

Some simple examples.

One interesting example is Surah-Al-Hadeed.

And by the way, Shiekh Zinidani, who’s a
famous scholar in the Arab world, collects

over 350 scientific phenomena in the Quran.

But I’m not going to give you 350.

I am going to give you 1-2-3-4-5.

And just, point you in the direction when
we talk about Quran and science , what it’s

referring to.

So, this Ayah says: wa’anzalna al-hadeed…(57:25)
Surah Al-Hadeed is Surah number 57 of the

Quran, and Allah uses the word ‘we sent
down iron’.

‘We sent down iron’.

Now, the thing of it is Allah speaks about
creating lots of different things in the Quran.

But for all of them, He uses a verb called
Khalaqa, or ‘to create’.

He created the heavens and the earth.

He created life and death.

He created, He created, He created.

But when He speaks of iron, He didn’t say
He created it.

He said – what did I say?

He sent it down.

He sent it down.

And scholars of the past were grappling with
this issue: why?

Cause, you know, the words of God are very
precise – this is our belief.

So, when someone will argue when He said He
sent it down, He meant He created it – No,

if He meant He created it, He would have said
He created…He didn’t mean that.

He meant specifically that He sent it down.

Right?

And so, you find, in this…in the last century,
the twentieth century, geologists coming to

certain agreements about the beginnings of
the earth – one of them being that iron

was not…is not…is not part of the original
earth.

It actually came to the earth in the form
of meteors.

And was buried deep into the core of the earth.

Right.

So, the word used – iron – We sent down
iron becomes a very accurate depiction of

the reality of iron, because it was sent down.

Another example is in Surah-Al-Furqaan, Surah
number 25: waja ‘ala feeha sirajan wa qamaran

muneera [25:61]
Allah speaks of things in the heavens and

the earth that are at His disposal: Tabaraka
allathee ja’ala fee-assama-i-buroojan – Blessed

in the One who placed in the sky stars – and
then He says: waja ‘ala feeha sirajan – and

in the sky, He placed – particularly for
us – a lamp.

He calls the sun a lamp, in this case: siraj.

Wa qamaran muneera- the words qamaran muneera
are describing the moon.

The word qamar means moon.

But the word muneer is the one that is really
scientific – if you want to take it that

way.

The word muneer means something given light.

Something illuminated.

Not something that gives off light, but something
that is lit up by something else.

Like this room is muneer, this room is lit
up because of the light, but the light itself

is siiraaj.

So there’s a source of light, and the recipient
of the light.

When He spoke of the sun, He called it a lamp.

When He spoke of the moon, He called it a
moon that reflects light.

So at a time when this is not a know phenomenon,
Allah is speaking of the moon as a body in

space that doesn’t give off its own light
as – I mean, nowadays, it’s ‘obviously,

it’s reflecting the sun’s light’ but
I mean, picture yourself 1500 years ago saying

that..it’s not very obvious…looks like
it’s giving its own light.

Right.

But then, it’s…the direct statement wa
qamaran muneera.

This third one is cross between linguistic
and scientific.

I’ll just mention the linguistic aspect
of this very quickly because this is not a

big deal.

At the time of the Prophet (SAW), the only
people surrounding him were people of either…you

know…idol worshipping people, atheists,
Christians and Jews.

The Christian and Jews were the more knowledgeable
people, the idol worshippers were not an intellectual

people; they were Bedouins in the Arab society.

Even the Christian and Jews at the time believed
that the earth was the centre of the universe.

Ok.

And this Ayah comes down and says…that…the
beginning of the Ayah – this is Surah Yaseen,

Surah number 36: La ashshamsu yanbaghee lahaan
tudrika alqamara wala allaylu sabiqu annahar

and then this part: wa kullun fee falakin
yasbahoon.

The sun does not rebel its orbit that it may
come before the moon, neither does…and…so

that the day may be coming early, nor does
the night come before the day, meaning they’ve

got their appointed times, but in the beginning
of the Ayah, He is talking about light…the

moon and the sun keeping their order, not
coming out of their orbits, and then He talk

about night and day not transgressing; when
it’s time for night, it’s night; when

it’s time for day, it’s day; and they
don’t transgress each other – they keep

their limits.

So far, He is talking about the sun and the
moon and the earth and time, right?

And then He says: wa kullun fee falakin yasbahoon,
and all of them – all of them meaning the

earth, the moon and the sun, because these
are the three objects mentioned in the Ayah

– all of them are floating in their own
orbits.

Wa kullun fee falakin yasbahoon.

All of them – falak means orbit, yasbahoon
to swim or to float.

So, all of them, in their own orbits, they
are floating.

Now, at the time, one belief was – the closer-to-scientific
belief was the sun is at the center of the

universe.

And yet, Allah is going a step further at
this time – 1500 years ago – and what’s

He saying?

The earth has an orbit.

The moon has an orbit.

And, the sun has an orbit.

Right?

Way ahead of its time.

And this is the theme in scientific phenomenon
in the Quran.

It is not talking about something so amazing
to you now, but it’s something to wonder

that how is such an accurate depiction being
given of an only lately discovered scientific…or

a scientific phenomenon discovered much later,
to be mentioned in this text.

And it is not something, again, this is not
something that was boasted or talked about

or, you know, as soon as, for example in the…in
Europe, in other discoveries, Galileo and

things like that.

These discoveries did not lead Muslim scholars
to say ‘Aha!

The Quran has been saying this all along’.

Because it was like, you know, ‘we knew
that’.

Haha.

The books says that already.

It wasn’t something…a big deal.

And I’m saying that because the scientific
is only a recent emphasis.

We shouldn’t go overboard with the scientific
thing.

I am just mentioning some things, I mean,
that are commonly talked about, but it’s

not necessarily something that you constantly,
you know, push.

Then there is, of course, the famous Ayah
about the heavens and the earth – which

is the Arabic expression for the universe.

Heavens and the earth.

Kanata ratqan [21:30].

The word ratqan in Arabic means something
that is fused and inseparable.

Fused and inseparable.

The word ratq is used when a mother is carrying
a child, because the mother and the child

are inseparable; and when she would start
delivering, the other word was used fataqa.

Fataqa is the time for her to start parting.

Literally, her body is parting up, and she
is parting from her child.

So the Ayah says that the heavens and the
earth used to be fused and inseparable, and

then, We caused them to come apart.

Meaning, there was the universe in origin…in
the original, in its original form was a fused,

united body, some sort of matter, and then
it became, and spread out, and then the words

used later on…it spread out far and wide.

So, it’s close to – very close to – interestingly
close it – the Big Bang Theory – that

Allah SWT describes the beginning of the heavens
and the earth.

And of course, from the biological perspective,
there is the description of the embryo.

I am not going to go into that one because
it’s a nice PhD thesis.

It’s out from a professor – I think Mustafa
Ahmad – who shows the correlation between

the linguistic analysis of the Ayah…the
Ayah that talks about the stages of the embryo

versus modern science and how it’s looked
upon.

But, I’ll give you one…last one: waja’alna
mina al ma-i kulla shay-in hay [21:30].

And We made from water every living thing.

The basis of life…water.

Again, something stated way ahead of its time.

Now, I am going to go to the part that I like
to go over.

The linguistic miracle of the Quran.

This is hard for me to explain to people that
don’t know Arabic, but try to follow along

with me.

I’ll try to make it as easy as I possibly
can.

This is the third Ayah of Surah number 74
– Surah number 74, of course, is Surah al-Mudaththir,

and it says: Warabbaka fakabbir.

And declare the greatness of your Lord.

What’s unique about this Ayah – the word
Wa – you notice the shape here, and the

shape here are the same?

Right, for those of you who don’t read Arabic,
basically you can tell the shapes, right?

This is sort of the Arabic symbol for the
sentence beginning.

In English you have the capital letter that
starts off a sentence?

In Arabic, among the many usages of the word
wa, the letter wa, one of them is that it

starts off a new statement.

And what I’ve done here is I have separated
the letters…see this shape over here?

And that ending shape that’s similar that’s
over there?

Right?

And this one’s got a dot underneath it?

And this one’s got a dot underneath it?

Right?

And, that one’s got a dot underneath it.

And this one’s got a dot…so what I’ve
basically done, in Arabic you merge the letters

when you write them, but I’ve written them
here in separated form.

For those of you who know Arabic, what letter
is this?

[Audience – inaudible]
Go on.

[Audience – inaudible]
What’s the first letter?

[Audience – inaudible]
What’s the last letter?

[Audience – inaudible]
What’s the second letter?

[Audience – inaudible]
What’s the last…the second last?

[Audience – inaudible]
Third one?

[Audience – inaudible]
Third last one?

[Audience – inaudible]
Palindrome.

Declare the greatness of your Lord.

Backwards and forwards – the same way.

Ok?

Palindromes!

Now, it’s fun to make palindromes in any
language.

BOB!

Race Car.

Pop.

You know…dad.

It’s fun.

Try saying something you want to say in a
sentence that is spelt backwards and forwards

the same way without having to say what you
want to say.

It’s not possible?

At least, highly unlikely.

Haha.

Right?

SuhhanAllah.

This is one dimension of the…the…the miracle
of the Arabic language…the linguistics in

Quran.

I’ll give an even more profound example,
in my opinion.

I am going to come out of the full screen
version here.

Then, I’m going to help you understand something
easier.

Ok.

Once again, I am going to try to simplify
this as much as I can.

Wait.

Too far.

Sorry.

I ruined it for you.

But most of all…haha.

Ok.

Alright.

You notice, the word wa again?

Sentence beginning?

Kul is kaaf and laam.

That’s separated here.

Fi is Fa, and this two dot thing is here.

Then fa laam kaaf: falaka.

I didn’t put yasbahoon.

Let me just translate this for you – we
just talked about this Ayah a second ago.

This is the Ayah that says, they are all floating
in their own orbits.

Rotating in their own orbits.

The word for rotating, or floating, used is?

Yasbahoon.

I want you to remember what letter it begins
with.

Ya.

Ok.

So the action, the verb – if I give you
the English – all of them are floating,

or rotating, in their own orbits.

What’s the action?

What’s the verb?

Floating.

Ok.

When you take the beginning letters, and you
separate them; kaaf in the beginning, kaaf

at the end.

You notice the symbols are the same?

Laam in the beginning, second last?

Laam third last.

Fa.

Fa.

And they are all rotating around what letter?

…which is the verb for…rotating.

Yasbahoon.

The letter that begins off…begins the word
for rotating…rotating…SubhanAllah…they

form a symmetrical pattern.

This is the second example.

And of course, I’ll add one more complication
to this.

I said to you produce a sentence of something
you want to say, something you want to say,

and try to say it an a way that is spelt backwards
and forwards the same way, not to mention

– you can’t write it down.

You can’t write it down.

And, the interesting thing is…this wasn’t
discovered , and a dozen of these were not

discovered until after the Quran was published…libraries…you
know…many many scholars…generations later,

scholars said, wait a second.

They are doing letter counts of the Quran.

They are doing…cause scholarship was done
on the Quran from every perspective.

And they started discovering this.

Meaning, the Prophet (SAW) himself didn’t
claim, hey!

Look at this Ayah!

Backwards and Forwards!

He didn’t say that.

It’s something that came much later.

And yet, it was always there.

SubhanAllah!

This one’s not 74:3, it’s 36…I think
36:30.

In the thirties somewhere.

So that was an example of palindromes in the
Quran, and I want to give you some easy examples.

This is very complicated.

But, I am going to, again, try to simplify
it as much as I can.

The first Ayah of…read the Arabic: Wala
taqtulu auladakum.

For those of you who read Arabic, what’s
the…let’s read this together again: Wala

taqtulu auladakum.

Read the beginning here.

Wala taqtulu auladakum.

The word imlaaq is here.

What’s the word here?

Imlaaq.

But before imlaaq over here, there is a min,
and there is khashyata over here.

There is a slight difference.

And if you look at the ending, nahnu is here,
and nahnu is here.

Narzuqu is here, and narzuqu is here.

But there is a kum here, and there is a hum
here, and there is a hum here, and there is

a kum here.

So, there is a little bit of a change.

But mostly, the Ayah is the same.

These are two different citations from two
different Surahs of the Quran.

I’ll tell you what they mean.

The top one means: don’t kill your children
because of poverty.

We are the ones who provide you…you all,
and not to mention them.

I’ll say that again: And don’t kill your
children because of poverty.

We are the ones who provide you all and not
to mention them.

Let’s look at the second one: don’t kill
your children out of fear of poverty.

We are the ones who provide them and you.

Did you hear a difference in the English?

You have to pay attention to know.

There are two difference.

The first one said ‘because of poverty’,
second one says ‘out of fear of poverty’.

The first one says ‘We provide you and them’,
the second one says ‘We provide them and

you’. ..which, to the English listener – even
an Arabic listener – same idea…I mean

‘out of fear of poverty’, ‘because of
poverty’…what’s the big deal?

It’s the same thing.

Right?

But if you pay a little bit closer attention,
this is actually where the linguistic discussion

on the Quran is the most in-depth.

In these Ayah that are similar, and in translation
– even in Arabic – you hardly notice the

difference, in meaning, but if you dig a little
deeper from the linguistic perspective, you

discover something great.

And that is, the word min, in classical Arabic
which is because of – I translated it as

‘because of’ – is used as min ajar – harf
ajar it’s called.

It’s a word used to describe a reason.

And it impl…the implication here is the
Ayah is talking to people that are already

poor – because they are killing their children
because of poverty – meaning it already

exists.

If they are already poor, then they are worried
about their own food, in their stomachs first…before

even thinking about kids.

So, when Allah says ‘don’t kill your children
because of poverty’, Who does He provide

first?

You, because you’re poor yourself, and also
them.

The next Ayah says ‘fear of poverty’ – and
fear, in any language, particularly in Arabic,

is always associated with the future.

‘I’m afraid of losing my job’, ‘I’m
afraid to get late to work’, ‘I’m afraid

of failing class’, ‘I’m afraid of a
car accident’…you are afraid of stuff

that hasn’t happened yet.

The implication – directly – here is you
are not poor yet – you are not poor yet.

Here, what was it?

You are already poor.

So, if you are not poor yet, and you are killing
your children what is it telling you?

That we are worried we won’t be able to
afford them.

So when these people are spoken to, what does
Allah say?

We provide them, not to mention you.

For the shallow look…the shallow look…you
and them, them and you – what’s the difference?

On just a subtle, more careful look, you will
notice the accuracy of the order, and how

it reflects the meaning that is to be communicated.

Two different groups in the society are committing
the same sin, for two different reasons.

One reason is outlined here, and one reason
is outlined here.

What takes me twenty minutes to explain to
you is just in the change of two words.

This is divine speech.

The accuracy, the subtlety of speech, and
how it communicates very very specific meaning.

This is one of my favorite examples.

This is for those of you who read the Quran
a lot.

You will enjoy this one inshaAllah.

This is also to speak of the…the profound
nature of the imagery in the Quran.

Imagery in the Quran.

The Quran is very connected, coherent text.

One part describing the other.

One them being repeated in different words.

Now, you notice in this Ayah – Allah says
– I put the translation here – Ya’lamu

ma yaliju fee al ard.

He knows what enters into the earth.

Wama yakhruju minha.

And what comes out of it.

Wama yanzilu mina al ssamaa.

And what comes out from the sky.

Wama ya’ruju feeha.

And what rises to it.

Wahuwa al rraheemu al ghafoor.

And He is the constantly merciful, exceedingly
– I missed the word – forgiving.

Exceedingly forgiving.

[34:2]

If you read Quran, what do you always read?

Ghafoor ur Raheem or Raheem ul Ghafoor?

You always read Ghafoor ur Raheem.

Forgiving , merciful.

Forgiving , merciful.

Forgiving , merciful.

That’s the theme in the Quran.

Over 70 times, you’ll find an Ayah ending
Ghafoor ur Raheem.

In Allaha kana Ghafoor ar Raheema.

Ok.Wallahu Ghafoor ur Raheem.

This is the only place, and again, what Ghafoor
ur Raheem means is forgiving comma merciful.

This is the only place in the entire Quran
that says merciful comma forgiving.

This is the only place.

And it’s divine speech, right?

Every word – in our belief is in its place.

How come this is the only place that doesn’t
say forgiving comma merciful – rather says

merciful comma forgiving.

Assalamualaikum Warahmatullah

First of all, I’ll tell you what one of
the great scholars of Islam Ibn Al-Qayyim

said about this Ayah; he said every time Allah
says forgiving comma merciful, at the end

of an Ayah, at the end of a statement, the
beginning of it always has mention of human

beings.

The beginning of it always talk about human
beings in one way or the other.

And that’s important to note because as
far as human beings are concerned, they need

to be forgiven first, then they become deserving
of mercy – that’s the proper order – as

far as human beings are concerned.

Forgiving, then mercy.

And he gave the analogy of a glass.

You know, in Arabic, the statement is: Inn
ad-dar a la nafsa la muqaddam ala jalb al-maslahah

[to be verified] which means: if you have
a dirty glass, and you want to drink…say

juice…what do you have to do first before
you can use the glass?

Clean up the negative element before you can
add the positive element.

Forgiveness cleans up the negative element,
mercy is obviously the positive element, right?

So, forgiveness comes first, mercy comes second.

This is the only place in the whole Quran
– I’ll be very impressed if you know where

this is from.

[Audience – inaudible]
Nope.

[Audience – inaudible]
You are right.

Ya’lamu ma yaliju fee al ard is mentioned
in Surah Al-Hadeed, but this is not it.

No one knows?

Ok, I’ll give you the number, you give me
the name.

Surah number 34.

Figure it out one day.

[Audience – inaudible]
Very good.

Saba.

Surah As-Saba.

Ayah number 2.

34:2.

Ok.

This one – if you read the English translation
– do you see mention of human beings?

Are human beings being mentioned?

Not directly.

Not directly.

If you were to indicate the literal…if you…the
outer meaning of this Ayah, the obvious theme

of the Ayah is the knowledge of God.

He knows…what goes into the earth, what
comes out of the earth, what comes out from

the sky, what goes up into the sky.

The theme is knowledge.

All over the Quran, whenever knowledge is
mentioned, somewhere in the passage, there

is also mercy.

Knowledge and mercy are affiliated terms in
the Quran.

Because God’s knowledge, Allah’s knowledge,
in the end is mercy.

The biggest example of that is Ar-Rahman.

You know the next one?

Allama-al-Quran.

The exceedingly merciful.

Taught the Quran.

Knowledge.

Education, right?

And there are many other instances.

But more than that, if there is no mention
of human beings, then why is…mercy is understandable

because that is universal…forgiveness is
particularly an attribute that affects who?

Human beings.

If there is no mention of human beings, then
there is no need for Ghafoor.

But there is mention of human beings.

It’s implied.

You know, in the beginning, when Allah says
He knows what enters into the earth, the farmer

thinks of what going into the earth?

What’s planted into the earth?

The seed.

And what comes out?

A plant.

But at a deeper look, we also enter into the
earth one day.

And we will also be coming out of the earth
one day – Day of Judgment.

Remember that again.

He knows what enters into the earth – could
refer to plants, but also refers to…human

beings, because they are…they certainly
enter into the earth and they will certainly

be coming out.

If you look at the next part, He says what
comes down from the sky…from a farmer’s

perspective, what is coming down from the
sky?

Rain.

But from the perspective of revelation, it
is the words of Allah- revelation – angels,

that are also coming down from the sky.

That’s mercy.

But let me not give you that parallel yet.

So revelation comes down from the sky.

Revelation comes, people decipher it.

They act according to it, or they don’t
act accordingly to it.

What goes back up to the sky?

Their deeds.

For evaluation.

Let’s do that again.

Human beings enter the earth – will come
out of the earth.

Revelation comes down from the sky, and what
goes up?

Deeds go up to the sky.

Now, once again.

At the time of death, human beings are in
need of Allah’s mercy.

When they are raised, they will be in need
of Allah’s forgiveness.

On the Day of Judgment, we all need forgiveness.

So, mercy first, forgiveness second.

What comes down from the sky again?

Revelation – revelation is mercy.

What goes up to the sky again?

Deeds need what?

Forgiveness.

Mercy first, forgiveness second.

The only place in the Quran where mercy is
first, forgiveness is second.

SubhanAllah.

Very accurate use of words.

Precisely in their places.

And these are just small examples of…you
know, what happened in the beginning…I’ll

tell you what happened historically: the subject
became such an obsession with Islamic scholars.

In the beginning, the papers used to be Aqeedah
based papers – or creed papers.

And books and documents…where they would
write saying, this is what proves that this

is the word of Allah.

And for two or three centuries, this was the
theme.

And then the scholars got tire of that theme
saying, we don’t need to prove it anymore.

Let’s just explore its beauty.

So the theme became…the theme later on is
Jamaad-ul-Quran, rather than the Aijaz-ul-Quran.

The beauty of the Quran.

Let’s explore the deeper meanings of the
Quran.

Because it’s already…it’s way too obvious
that it’s the word of Allah.

They didn’t even delve into that much anymore
after a couple of centuries.

So you find most of this discussion really
in the context of just exploring the Quran’s

beauty…in that subtle capacity.

What makes…what adds complications to this,
however, is the fact that it’s not being

expanded upon, or explained, or articulated
by the Prophet (SAW) – only by the scholars

who were exploring the language later on.

Right.

And yet, ‘his’ choice of words are always
on point, because they are not his.

They are Allah’s words.

They are Allah’s words.

You know, an author has a time to write something,
and edit it, and modify it, and edit it, and

modify it.

But the Prophet (SAW) of Allah, with Quran,
it’s memorized as it is.

Cover to cover.

And then, there is no editing, modification.

This is it.

It’s just memorized as it is.

So this is one…you know…profound example
of…oh I did have ******** it.

Haha.

Last example.

I wanted to give you a couple of things.

There’s some papers against this.

I did some research on my own.

Allah-hu-Aalam.

How…there it is.

Ok.

There’s a man by the name of Muhammad ibn
Tariq as-Saidan, or Tariq al-Muhammad as-Saidan,

who did a paper on the…or did a lecture
series…12 hours on the miracles of the Quran.

In Arabic.

In Kuwait.

Very interesting paper.

He did over 50 miracles scientifically.

But I want to share with you the word count
in the Quran.

I verified five of these, and then I gave
up.

There’s no point.

You can verify them if you want inshaAllah.

I may have some of the numbers wrong, but
I know they are equals.

I may not have them because I just listen
directly to the lecture.

I didn’t get it of a website or anything.

Ok.

Oh…I didn’t share the coolest one with
you yet.

Sorry…two more.

This is one, and then I’ll share one last
one with you.

The word prayers, in the plural, – salawat
– prayers is mentioned, interestingly, in

the whole Quran only five times…which of
course matches what?

The number of times you have to pray.

The word dunya, which means this world, is
mentioned a hundred and fifty times…fifteen

times.

And so is the word the hereafter – aakhirah.

Angels are mentioned ninety-nine times, and
these are not…you know…word counts that

are sort of imposed on the Quran, because
the Quran is not…there are no versions,

there is one text.

And word searches were done in classical text
ma’ajim, you know, kitab-al-ma’ajim, and

there are other books that did word counts
of Quran.

They didn’t do it to find equals, but what
this scholar did…as he was looking through

the word counts, he was finding some equals,
and he just listed them.

You can take it as a miracle, you can’t,
but certainly, it’s something very unique

and profound.

Angels and devils are mentioned in equal number
of times, in the Quran.

Life and death is mentioned an equal number
of times.

Both a hundred and forty-five times.

The people and the messengers are mentioned
an equal number of times.

Why?

Because the messengers came for all the people.

Iblees and…or…Ibless is the old name of
Shaitan…and seeking refuge from him, both

mentioned eleven times.

Zakah and Barakah mentioned equal number of
times.

The Prophet Muhammad (SAW)’s name mentioned
four times.

Sharee’a mentioned four times.

Right.

So you’ve got these themes that are connected
with each other, and the term…day and night,

by the way, same number of times.

Man and woman, twenty four times each.

The intellect and light, same number of times.

They’ve got these terms that are related
that are mentioned an equal number of times,

but again, this is a recited word.

This was something that was memorized.

Memorized first and foremost.

And even when it was available in the earliest
generations in documented form, it was in

the form of leather pouches, and you know,
big parches, leaves, written on bones and

things like that.

So, there was no way to do document research
until much much later.

The most efficient way of preserving Quran
was in terms of memorization.

The last thing…last last thing, I promise.

And then, I’m going to let you go home.

Is…this one really…when I first studied
it, I had to turn everything away, and I just

had to go pray…cause this is too much.

At least for me.

Let me see if I can find it…so I can show
you what it is.

I was doing a competition between brothers
and sisters at the ICNA convention in Atlanta

two days ago.

Ok.

For those of you who read Arabic, for those
of you who don’t, listen carefully to the

Arabic words, and see if you can find a pattern.

Read the first word in red.

Zakarriyah.

Next word.

Khaffeeyah.

Next word.

Shaqqiyah.

Next word.

Waliyyah.

Next word.

Sharqiyyah.

Next word.

Nabiyyah.

Then.

Hayyah.

Then.

Then.

Ok.

What…those of you who don’t speak Arabic…did
you notice something?

[Audience – inaudible]
Those of you who don’t speak Arabic.

Did you notice anything in the way the words
sounded?

They all did what?

They…they rhymed.

There was a rhyme scheme.

This is Surah-al-Maryam.

Surah number 19.

Which is like a lot of other Surahs in the
Quran.

The words were rhyming at the ends of the
verses…of the Ayah rather, ok?

Zikru rahmati rabbika ‘abdahu zakariyya.

Iz naada rabbahu nida’an khafiyya.

[19:2-3] Etcetera.

And they Ayah go on, and the words keep rhyming
and rhyming and rhyming and rhyming until

you come down and skip some Ayah in this presentation.

But read the next word in red.

Yamtaroon.

That doesn’t rhyme with Khaffeeyah or Shaqqiyah
or you know, Insiyyah.

None of those words.

Now, it’s got a different rhyme scheme.

Yamtaroon.

Fa yakoon.

Mustaqeen.

Azzeem, Mubeen, Yu’minoon, Yar’ji’oon.

Different rhyme scheme.

So you have first many many Ayah dedicated
to the same rhyme scheme, and then a different

rhyme scheme all of a sudden in the same Surah.

When the subject was the same, the stories
of the prophets, the rhyme scheme was the

same.

As soon as the subject changes, it’s kind
of like paragraph change…you know, you pit

space, and tab bar, mover over, the indentation…Arabic
didn’t…the Quran doesn’t have that.

What does it have?

A different rhyme scheme.

Because the subject has changed.

So, the listener can know that now a new subject
is being talked about…but what’s interesting

is when you want to refer back to the old
subject, Wazkur fee al kitabi ibraheem, innahu

kaana siddeeqan nabiyya.

Stories of the prophets again.

Old rhyme scheme again.

A word that is not poetry.

It’s dealing with a very serious subject.

But yet for the listener, who listen carefully,
knows that the subject is one because the

rhyme scheme is one.

And as soon as the rhyme scheme changes, the
subject has advanced to something else.

And when the rhyme scheme returns, it is because
that tangent was necessary to complete the

original subject.

SubhanAllah.

Give me another document that does that consistently
throughout the text.

Those of you who know Surah-an-Naba.

‘Amma yatasaaloon.

‘Ani al nnabai al’azeem.

Allazee hum feehi mukhtalifoon.

Kalla saya’lamoon.

Thumma kalla saya’lamoon [78:1-5].

One paragraph.

Alam naj’ali al arda mihada.

Go on.

Waaljibala awtada.

Wakhalaqnakum azwaja.

Waja’alna nawmakum subata.

SubhanAllah.

One subject is done, the other subject has
its own rhyme scheme.

And sometimes, you’ll have long passages
with the same exact rhyme scheme with something

interjecting in the middle that doesn’t
fit the rhyme scheme.

You know why?

Because that tangent is necessary for the
rest of it, and you have to pay attention.

Allah will say, La oqsimu biyawmi alqiyamah.

Wala oqsimu bialnnafsi allawwama.

Ayahsabu alinsanu allan najma’a izama.

Bala qadireena ‘ala an nusawwiya banana.

Bal yureedu alinsanu liyafjura amama.

Yasalu ayyana yawmu alqiyama [75:1-6].

The subject is over.

The next one: Faiza bariqa albasar.

Wakhasafa alqamar.

Wajumi’a alshshamsu waalqamar.

Yaqoolu alinsanu yawmaizin ayna almafarr.

Kalla la wazar.

Ila rabbika yawmaizin almustaqarr.

Yunabbao alinsanu yawmaizin bima qaddama waakhkhar.

The next subject: Bali alinsanu ‘ala nafsihi
baseerah.

Walaw alqa ma’azeerah.

You hear the rhymes?

At the ends?

Then a break.

Because for the next subject, you need to
understand something else.

La tuharrik bihi lisanaka lita’jala bih.

And then go back.

SubhanAllah.

So, these are some of the linguistic dimensions
of the miracle of the Quran.

The last thing that I want to leave you with,
and most of all, the Quran is a miracle for

the exact…for the most unscientific reason.

Because it transforms lives.

To this day.

There are people…you will…they’ll be
the last person you will think would be a

Muslim, the last person on the face of this
earth.

One of my best friends in the world…his
name is Abdullah, his original name is Mike,

he was a neo-Nazi – tattoos all over his
body – he’s memorizing Quran right now.

He was actually part of…he was up there,
and he was…he is actually talking to a couple

of gangs in New York state prisons, and talking
to them about Islam…some of the head leaders

of the [White Supremist Group??? ] because
they’re old friends.

Haha.

Last person you would imagine would be a Muslim.

And he’s one of my best friends, and some…
and by the way, he married a black woman,

by the way…and…haha…yeah, and they have
four kids.

Yeah.

SubhanAllah.

And this man, you know how he became Muslim?

He says one day, I had a fight with my mother,
I punched her in the head, I got really mad

at myself, so I had to find somewhere to go
where the cops wouldn’t look for me, so

I went to the library.

Haha.

I couldn’t find anything…I had to make…you
know…make myself look, you know, normal,

so I picked up a book, and it happened to
be the Quran.

And I wasn’t reading it.

It was reading me.

That’s what he said – I wasn’t reading
it.

It was reading me.

And he took the Shahadah in the library.

SubhanAllah.

The most weird….weirdest experiences people
have.

When they read the Quran, it just completely
transforms their lives.

Where I…my daughters go to an Islamic kindergarten…preschool…I
started it, I was the principal first – but

I quit when…we found a suitable replacement.

The replacement is a woman.

She’s Japanese.

She’s born in Japan.

She migrated here.

And she was a very high power executive down
town…she used to work on Wall Street.

And you know how they have those vendors in
Wall Street?

That sell like Shawarmas and stuff like that…we
call them ‘chicken guys’, right?

So, she was at one of those, and the guy was
blasting like…recitation of Quran, and she

goes ‘that’s really interesting music,
where’d you get that?’

And the guy said, ‘actually, I think…I
can tell where to go…’ and pointed her

to Atlantic Avenue in Brooklyn, where she
ended up in a store, and they gave her a copy

of the Quran, and she read it, and she took
Shahadah the next day, and her two sons are

memorizing Quran.

And she’s the principal of the Islamic school.

Now.

Right.

Just…I mean, the most unlikely people…that
you would think…no conversion, no preaching,

nobody went to them and say ‘accept this
or you’re doomed’, nothing.

They just went and read the Quran.

And you know what’s the craziest thing?

After 9-11, there was spike in conversions,
of people that out of curiousity started buying

the copy of the Quran from Barnes and Noble,
and this is not even the miraculous Arabic

Quran.

This is English translation of the Quran,
and people are just, out of curiosity, ‘what

is this…terrorist document?’

You know, and they are reading it, and they
are finding, ‘how can I…how can I miss

this?’

I just met…last week, I was in Atlanta – there
was a convention there in Atlanta.

And I met a young man, younger than me at
least.

He was – get this – his name is…his
original name is Joshua – now his name is

Youshea.

He’s originally Irish.

He was studying Orthodox Christianity, studying
to become a scholar.

He was studying Hebrew, Aramaic…he was studying
the ancient languages…Latin even, to study

the Bible in its original texts.

And, he study…he heard the…a sermon one
day about Islam and how it’s an evil religion.

Right?

And he…he thought to himself, ‘after all
the Bible I have studied, I can’t think

the Bible’s the truth, but one thing’s
for sure, all the other religions I’m going

to explore, Islam will never be one of them
– because it’s an evil faith’.

He wasn’t convinced of the Bible as…the
more he studied it, the less convinced he

became.

And then, finally one day…the funny thing
is, he was studying at a church…the wall

to the Masjid is about a foot apart.

He was studying at this place, and he used
to park his car in the Masjid, at the mosque,

and then go to church.

For ten years, he was doing this…since he
was in his early teens.

And then one day, somebody saw him, and said
‘hey!

The Friday prayer is going on’ cause he
was going on Friday to church to speak to

his priest, and they didn’t know that he’s
not a Muslim, cause he’s parking in the

Muslim…the mosque parking lot…he said
‘ok, whatever, I’ll check it up’.

He goes in, listens to the sermon, takes his
Shahadah, and becomes Muslim.

So, this to me, at least in our times, the
strangest stories of people in the Western

World, people that you would never have imagined,
coming to Islam.

This is probably, to me at least, the greatest
miracle of the Quran.

The most profound miracle of the Quran.

This is one you can’t argue away from anyone.

Because they have experience this themselves
personally.

They’ve personally personally experienced
it themselves.

Last but not least, I pray that anything that
I have said was good and true, and that Allah

accepts my intentions and your intentions
for His cause.

And I also pray that any mistakes that are
made, first of all I declare that they are

my own, and second of all I hope that you
can forgive me for my shortcomings, and that
1388
01:14:06,258 –> 00:00:00,000
Allah also forgives me for them.


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If Allah makes you stand up you will never fall, and if he lets you fall and leaves you to yourself, you will always fall.



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