Explaining Misinterpretations of the Holy Text to a Christian Audience

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Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

This is modified version of a speech by me in St. Paul Church in Endicott, NY.

“No sinner is ever saved after the first twenty minutes of a sermon.” – so said Mark Twain. Did you know that the Gettysburg address was only two minutes long? Clearing the name of Islam in this day and age will, however, require more than 2 minutes, but I will be brief.

Abraham had two sons Isaac and Ishmael. Isaac’s progeny led to Jacob, Joseph, David, Solomon, John the Baptist and Jesus Christ, may peace be on all of them, and have come to represent Judaism and Christianity and Ishmael through Muhammad, may peace be on him, has come to represent the Muslims.

We are a family and brothers and sisters and in this spirit we come together today.

Muhammad did not bring a new faith, but established his mission in continuation of the Abrahamic faiths. The first several chapters of the holy Quran make a case for Islam in the context and recognition of Judaism and Christianity. The name of Jesus appears more often in the holy Quran than of Muhammad himself and a chapter out of 114 is named after mother Mary and gives a detailed account of the birth of Jesus. The Quran in chapter 67 describes mother Mary as an excellent role model for both Muslim men and women laying to rest the question whether there is gender equality in Islam or not.

Jesus was asked, “Of all the commandments, which is the most important?” “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” (Mark 12:28-31)

I can easily imagine and demonstrate Muhammad saying similar words as Jesus and the Quran echoing the message of compassion and love of the Gospels. In fact, I have written two articles, which have been well received in the social media, especially in Twitter, where I have 42,000 followers, including several members of parliament in Europe and professors of religion and philosophy of different universities. These articles are titled: Two Hundred Verses about Compassionate Living in the Quran and Forty Hadiths or Sayings of the Prophet Muhammad about Compassionate Living.

I have also written about the Bible: A Message of Compassion and Love from the Holy Bible.

It is said that one third of the Quran is about Monotheism.

Rev. Elwood Morris Wherry (1843- 1927) was an American Presbyterian missionary to India, who wrote a number of books and was a famous Christian apologist and Orientalist in his time. He was generally critical of Islam, but, he wrote acknowledging the beauty of Unity of God in Islam:

A few passages, like the oases in the deserts of Arabia, stand out as truly beautiful both in their setting and in their thought. Take the first chapter, the Fatihat:

‘In the name of God, the compassionate, the merciful. Praise be to God, Lord of all the worlds! The compassionate, the merciful! King on the Day of Judgment! Thee do we worship, and to thee do we cry for help! Guide then us in the right way! The path of those to whom thou art gracious! Not of those with whom thou art angered, nor of those who go astray.’

The celebrated throne verse in Chap. II., 255, is as follows: ‘God! there is no God but he; the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is high, the Mighty.’

The question is often asked why a book of such singular composition should hold such sway over the millions of the Moslem world. In reply two reasons may be given: first, the beautiful rhythm, and often sweet cadences of the original language, which like some enchanting song hold multitudes with rapt attention who understand scarcely a word they hear; secondly, there is a vast amount of truth contained in the book, especially the truth of the divine unity and of man’s dependence upon God, as seen in the throne verse just now quoted.[1]

The very next verse of the holy Quran calls for religious freedom saying that there should be no compulsion in the holy Quran, a short Arabic segment, which almost every well informed Muslim knows by heart, “La Ikraha feed Deen.” When the defensive war was allowed in Islam the Quranic verse revealed at that time said that defensive war is prescribed to safeguard the security of the Temples, Churches, Synagogues  and Mosques in that order. In other words religious freedom of every human being.

So, you may ask if Islam is all these good things where do all those Muslim terrorists blowing themselves up almost every other day somewhere in the world come from?

ISIS has created a terrible state of torture and oppression and even instituted sexual slavery based on their primitive and in my opinion wrong understanding of Islam.

Response often by the moderate Muslims is that they are a small gang of thugs of about 20,000 to 30,000 militants, they are not Islamic or that ISIS doesn’t represent Islam. It is a good sound bite and a partial answer, but is not a complete and a satisfying answer.

My job for the next few minutes is to rather than giving you platitudes and some positive quotes from the Quran or the Hadith about peaceful message of Islam, which you can read in the articles quoted above, to try to give you a more satisfying answer. I will be drawing parallels between the Quran, US constitution and the Bible and between the Muslims and some Christians, to demystify terrorism and fundamentalism and give you some insight into exegesis of the sacred texts.

The ending of the Gospel of Mark is used by some as a basis for handling snakes: “These signs will accompany those who believe: In my name they will . . . pick up snakes with their hands.” Churches that practice snake handling have special services in which people actually handle venomous snakes, supposedly giving evidence that the church members are true believers who are empowered and protected by God.

I read secularism in the holy Quran and so do the 88% of the 80 million Turkish people, according to a recent international Pew Research Center poll, but a large majority of the people in Pakistan and Afghanistan or at least the religious scholars they hold in high esteem, seem to read Shariah law in the holy Quran.

The Quran is a book not an audio book; it does not speak. Let me repeat, it does not speak. We as readers put different meanings into it.

Sabbath: Jewish or Christian?

ten-commandments-list-where-in-the-bible-does-it-talk-about-the-ten-commandments

We are all very familiar with the Ten Commandments and these are mentioned at least twice in the Old Testament.

The fourth commandment among the Ten Commandments is: Remember the sabbath day, to keep it holy.

Many Jews strictly observe the Sabbath, especially within Orthodox Judaism. They refrain from, for example, turning electricity on or off and much more. Jesus reinterpreted the fourth Commandment with a one liner, “The Sabbath was made for man, not man for the Sabbath.” (Mark 2:27)

In so doing he brought human compassion and human rights for our times, front and center and dramatically reinterpreted the Old Testament.

Amish

Some Amish and Mennonites forbid photography of their people, and their objection is based on the second commandment: “Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” Obviously a very large majority of the Christians do not read the second Commandment in that way.

US Constitution

Now, let me draw some parallels from the US constitution to demonstrate possible ways of reading and interpreting the scriptures.

There’s a vigorous debate in the United States about the nature of our constitution. Liberals tend to argue that the constitution is a living document, while conservatives, like the late Justice Scalia, claim our constitution is “dead, dead, dead.

If the authors of the constitution were alive today – having lived through 239+ years of U.S. history – do we really think they would ask their 1787 selves how to interpret the constitution?

In the liberal understanding, under this view, for example, constitutional requirements of “equal rights” should be read with regard to current standards of equality, and not those of decades or centuries ago, because the alternative would be unacceptable, to the African Americans, Hispanics, Asians and most Caucasians.

One application of the living Constitution framework is seen in the Supreme Court’s reference to “evolving standards of decency” under the Eighth Amendment. This was seen in the 1958 Supreme Court case of Trop v. Dulles. The decision read:

The words of the Eighth Amendment are not precise, and that their scope is not static. The Amendment must draw its meaning from the evolving standards of decency that mark the progress of a maturing society.[2]

While the Court was referring to cruel and unusual punishment, the underlying conception – namely, that the Constitution is written in broad terms, and that the Court’s interpretation of those terms should reflect current societal conditions – is the heart of the “living Constitution” doctrine.[3]

If we read the scriptures like a ‘living document’ we are saved from so many misinterpretations that lead to extremism, terrorism, formation of cults and insistence on Shariah Law among the Muslims or teaching of creationism in science classes, among the Evangelical Christians.

Evangelical Christians

A large majority of the Evangelical Christians do not believe in the biological evolution because of the literal reading of Genesis. It is self evident to the majority well versed in biological sciences that we have to reinterpret Genesis and see it in new light given to us by Charles Darwin and 150 years of research into biology and other sciences since his time.

No wonder Genesis will need to be reinterpreted in the context of scientific developments.

Demons

Jesus had taken seven demons out of Mary Magdalene according to the Bible and you all know it. This is how they spoke of psychiatric and neurological diseases in that era.

I have been the Director of the Sleep Lab at Our Lady of Lourdes hospital, in Binghamton NY, for the last 17 years. I know something about the workings of our brains and minds, if I start believing in demons, the whole understanding of psychology and neurology will fall flat on its back.

Jehovah witnesses

On the basis of various biblical texts, including Genesis 9:4, Leviticus 17:10, and Acts 15:28,29, Jehovah’s Witnesses refuse to take any blood transfusions or blood products even in life threatening situations. All the other Christians obviously read those same verses with a different meaning.

The holy Quran revealed in the seventh century

In the seventh century when the Quran was revealed, there was no Geneva Convention, no Universal Declaration of Human Rights and no prisons. After warfare, often men of the defeated armies were taken as slaves and women as concubines. The Quran gave a teaching of defensive and just war in this context, which would have a new and dramatic understanding of human rights in the context of the 21st century. The moderate Muslims see the seeds of Geneva Convention and other human rights in these writings and unfortunately, ISIS by treating the Quran as a dead document, “dead, dead and dead,” have created the horrors of their so called caliphate, totalitarian state and sexual slavery.

But, it is not the fault of the Quran, like the snake handlers, the exorcists and people dying because of lack of transfusions, are not the fault of the Bible.

Enlightened reading of the scriptures gives us wisdom and insight, but myopic reading by the extremists gives them their extremism.

Epilogue

Muslim youth, everywhere in the world, are constantly learning from the Western media.  Take the example of Pokémon cards, fashion and Hollywood films, to name a few.

If the media teaches them that Islam is violent, they either learn that indeed it is or they decide that Islam is not violent and the media is biased or at worst “Fake News,” both are not desirable ends.

One would hope that the Western media will strengthen the hands of the moderate Muslims, like me and our community the Ahmadiyya Muslim Community, to teach the whole world that Islam stands for peace, universal brotherhood, women rights, human rights, racial equality and secularism.

Thank you for listening so patiently and attentively.

Suggested Reading

Defensive War in the Holy Quran in 600 Words

Reference

1. Islam and Christianity in India and the Far East By Elwood Morris Wherry. Fleming H Revell Company, 1907. Page 25-26.

2. Trop v. Dulles, 356 U.S. 86 (1958).

3. Balkin, Jack. Alive and Kicking: Why no one truly believes in a dead Constitution. August 29, 2005 http://www.slate.com/id/2125226/ Retrieved 4/20/07 (“Original meaning does not mean original expected application. For example, the Constitution bans cruel and unusual punishments. But the application of the concepts of “cruel and unusual” must be that of our own day, not 1791.”)

Cataloging 750 verses of the Holy Quran inspiring believers to study nature

Sunrise

Source: The Muslim Times

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

Hazrat Mirza Tahir Ahmad writes in his book, Revelation, Rationality, Knowledge and Truth:

The Quran manifestly acknowledges the role of rationality for the attainment of truth without drawing any separating line between religious or secular truths. Truth is the religion of Islam, Islam is the religion of Truth. The truth requires no compulsion for the transmission of its message, the only instrument it needs is rationality. As such, Islam invokes human intellect to investigate the truth of the Quranic teachings with reference to the study of human nature, history and rationality. It arouses the human faculties of reasoning and deduction, not only for the pursuit of religious investigation, but also for the attainment of secular knowledge. Impressed by this outstanding emphasis by the Quran on the quest for knowledge, Professor Dr. Abdus Salam*, the renowned Nobel Laureate was invoked to study the impact of this enlightening attitude on the Muslim thought of the early period. In one of his articles on this subject, he observes:

‘According to Dr. Mohammed Aijazul Khatib of Damascus University, nothing could emphasize the importance of sciences more than the remark that “in contrast to 250 verses which are legislative, some 750 verses of the Holy Quran—almost one-eighth of it—exhort the believers to study Nature—to reflect, to make the best use of reason and to make the scientific enterprise an integral part of the community’s life”. The Holy Prophet of Islam—peace be upon him—said that it was the “bounden duty of every Muslim—man and woman—to acquire knowledge.'[1][2]

So, the original credit of this observation about 750 verses of the Quran belongs to Dr. Mohammed Aijazul Khatib of Damascus University and Dr. Abdus Salam is only quoting him.

In this article I want to catalog all the verses of the Holy Quran that talk about the study of nature and inspire the mankind especially the believers to study the different phenomena of nature and to draw scientific, moral and even spiritual inferences from those. In other words talk about nature to inspire or draw metaphors from nature to teach different moral and spiritual lessons. I will also include any verses that have relevance to the study of archaeology. This article will also include all those verses that have any relevance to Deism.

What is Deism?

Deism (/ˈd.ɪzəm/[1][2] or /ˈd.ɪzəm/), derived from the Latin word “deus” meaning “god“, is a theological/philosophical position that reason and observation of the natural world are sufficient to determine the existence of a single creator of the universe.[3][4][5][6][7]

The Quran agrees that our world and universe points to a Creator. The Quran of course stresses the revelation from All-Knowing God to his prophets, which is a detail, invariably denied by strict believers of Deism, despite their belief in an All Powerful, Creator God.

When European and American Deists denied revelation, they were denying the Bible with no or very little knowledge of the Quran.

Deism gained prominence among intellectuals during the Age of Enlightenment—especially in Britain, France, Germany and the United States—who, raised as Christians, believed in one God but became disenchanted with organized religion and notions such as the TrinityBiblical inerrancy and the supernatural interpretation of events such as miracles.[8] Included in those influenced by its ideas were leaders of the American and French Revolutions.[9]

In this post, I will first create a narrative for the reader by quoting a score or two of the verses to build a story. After that I will create a catalog.

I will pursue this catalog under different Suras or chapters of the Holy Quran. There are 114 chapters of varying length; with a tendency of shorter chapters towards the end of the scripture.

There are two ways of counting the verses of each Sura. First system counts the very first verse of the Holy Quran, in every Sura, “In the name of Allah, the Gracious, the Merciful.” The second system takes this common first verse for granted and ignores it in counting. In this article I will pursue the former system.

The crown verse of the Holy Quran describes an All Powerful God, to whom every thing that is in the earth or the heavens belongs:

Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great. (Al Quran 2:256)

The very next verse gives the believers a lesson in religious freedom for everyone, leaving the jurisdiction of Judgement to the All Knowing and All Powerful God:

There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All-Knowing. (Al Quran 2:257)

Muhammad Marmaduke Pickthal, the first British Muslim, writes about these two verses:

The two verses are supplementary. Where there is that realization of the majesty and dominion of Allah, there is no compulsion in religion. Men choose their path–allegiance or opposition–and it is sufficient punishment for those who oppose that they draw further and further away from the light of truth.[3]

In Sura Hashr, Allah claims in several ways that He is the Creator and the Fashioner of our universe and that He is All Knowing and describes many of the other attributes of the Transcendent God, of the Abrahamic faiths, who is beyond time, space and matter:

He is Allah, and there is no God besides Him, the Knower of the unseen and the seen. He is the Gracious, the Merciful. He is Allah, and there is no God besides Him, the Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah far above that which they associate with Him. He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise. (Al Quran 59:23-25)

Allah uses the commonly observed phenomenon of gravity, but, rather not fully understood, even after Newton and Einstein, as a metaphor to teach a spiritual lesson about accountability and hereafter, as He argues from the tangible to intangible and from physical to spiritual. Allah says:

Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service: each pursues its course until an appointed term. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord. (Al Quran 13:3)

The Holy Quran not only inspires us to study what we now call physics but also astronomy, biology, linguistics, meteorology, to name some of the branches of study of nature:

And to Him belongs all praise in the heavens and the earth — and glorify Him in the afternoon and when you enter upon the time of the decline of the sun.

He brings forth the living from the dead, and He brings forth the dead from the living; and He gives life to the earth after its death. And in like manner shall you be brought forth.

And one of His Signs is this, that He created you from dust; then, behold, you are men who move about on the face of the earth.

And one of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are Signs for a people who reflect.

And among His Signs is the creation of the heavens and the earth, and the diversity of your tongues and colours. In that surely are Signs for those who possess knowledge.

And among His Signs is your sleep by night and day, and your seeking of His bounty. In that surely are Signs for a people who hear.

And one of His Signs is this, that He shows you the lightning as a source of fear and hope, and He sends down water from the sky, and quickens therewith the earth after its death. In that surely are Signs for a people who understand. (Al Quran 30:19-25)

The Holy Quran inspires the believers in no uncertain terms to study nature and says that the wisest among them not only study nature but draw broader moral and spiritual inferences from their study:

In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding; those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: “Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire.

“Our Lord, whomsoever Thou causest to enter the Fire, him hast Thou surely disgraced. And the wrongdoers shall have no helpers.” (Al Quran 3:191-193)

And:

Indeed, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds, and the clouds pressed into service between the heaven and the earth — are indeed Signs for the people who understand. (Al Quran 2:165)

In case a casual reader misses the point of the above few verses, due to the subtlety of the language, Allah links all his creations as the main reason for man’s gratitude and submission in a very powerful manner:

We have created you. Why, then, do you not accept the truth?

What think ye of the sperm-drop that you emit?

Is it you who have created it or are We the Creator?

We have ordained death for all of you; and We cannot be prevented

From bringing in your place others like you, and from developing you into a form which at present you know not.

And you have certainly known the first creation. Why, then, do you not reflect?

Do you see what you sow?

Is it you who grow it or are We the Grower?

If We so pleased, We could reduce it all to broken pieces, then you would keep lamenting:

‘We are ruined!

‘Nay, we are deprived of everything.’

Do you see the water which you drink?

Is it you who send it down from the clouds, or are We the Sender?

If We so pleased, We could make it bitter. Why, then, are you not grateful?

Do you see the fire which you kindle?

Is it you who produce the tree for it, or are We the Producer?

We have made it a reminder and a benefit for the wayfarers.

So glorify the name of thy Lord, the Great. (Al Quran 56:58-75)

There are two main arguments about the hereafter or second creation in the Holy Quran. First is the argument from authority that every prophet of God is teaching the same concept of accountability and the second is that the first creation of God or our present universe serves as an argument for the second creation. This argument is repeated in the Holy Quran at least a dozen times with different metaphors, styles and emphasis and is examined by me in a separate article and the comment section of that post: Stephen Hawking: ‘There is no heaven; it’s a fairy story!’

The total number of verses in the Holy Quran are 6385, if we count the first verse of every Sura, which is common in 113 out of the 114 Suras. This common first verse is: “In the name of Allah, the Gracious, the Merciful.” I did this counting by making a precise spread sheet in the program Excel, made by Microsoft and used the individual Sura’s count from the English translation by Sir Muhammad Zafrulla Khan.

Let us see how many verses I can catalog here under the criteria of direct or indirect relevance to nature and its study.

Reading all these verses together in one place certainly gives one much better and holistic understanding of Religion and Science from the Islamic perspective. It certainly did that for me. Incidentally, the Muslim Times has the most extensive and the best collection of articles on the theme of Religion and Science.

Now I present a list of all the verses organized by the Suras, in their numerical order.  You could, however, choose to start reading from Sura Rehman or chapter number 55, which tabulates and catalogs different creations and blessings of the Gracious God and keeps asking us the rhetorical question, “Which, then, of the favors of your Lord will you twain deny?” (Al Quran 55:14)

The translation quoted here is from English translation by Maulvi Sher Ali (ra), with occasional slight modifications made be me.

Sura Fatiha – Chapter 1 (2 verses)

[1:2] All praise belongs to Allah, Lord and Sustainer of all the worlds,

[1:3] The Gracious (who has created every thing and provided without human endeavor), the Merciful (who influences our world, when He influences it in response to our prayers that He grants).

Sura Baqara – Chapter 2 (20 verses)

[2:18] Their case is like the case of a person who kindled a fire, and when it lighted up all around him, Allah took away their light and left them in thick darkness; they see not.

[2:20] Or it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunderclaps for fear of death, and Allah encompasses the disbelievers.

[2:21] The lightning might well-nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if Allah willed, He could take away their hearing and their sight; surely, Allah has the power to do all that He wills.

[2:22] O ye men, worship your Lord Who created you and those who were before you, that you may become righteous.

[2:23] Who made the earth a bed for you, and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance. Set not up, therefore, equals to Allah, while you know.

[2:27] Allah disdains not to give an illustration as small as a gnat or even smaller. Those who believe know that it is the truth from their Lord, while those who disbelieve say: ‘What does Allah mean by such an illustration?’ Many does He adjudge by it to be erring and many by it does He guide, and none does He adjudge thereby to be erring except the disobedient.

[2:30] He it is Who created for you all that is in the earth; then He turned towards the heavens, and He perfected them as seven heavens; and He knows all things.

[2:108] Dost thou not know that the kingdom of the heavens and the earth belongs to Allah alone? And there is no protector or helper for you besides Allah.

[2:116] To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah. Surely, Allah is Bountiful, All- Knowing.

[2:117] And they say, ‘Allah has taken to Himself a son.’ Holy is He! Nay, everything in the heavens and the earth belongs to Him. To Him are all obedient.

[2:118] He is the Originator of the heavens and the earth. When He decrees a thing, He does only say to it, ‘Be!’ and it is.

[2:143] The foolish among the people will say: ‘What has turned them away from their Qiblah which they followed?’ Say: ‘To Allah belong the East and the West. He guides whom He pleases to the right path.’

[2:165] Indeed, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds, and the clouds pressed into service between the heaven and the earth — are indeed Signs for the people who understand.

[2:220] They ask thee concerning wine and the game of hazard. Say: ‘In both there is great sin and also some advantages for men; but their sin is greater than their advantage.’ And they ask thee what they should spend. Say: ‘What you can spare.’ Thus does Allah make His commandments clear to you that you may reflect.

[2:223] And they ask thee concerning menstruation. Say: ‘Being intimate with them during menstruation is a harmful thing, and go not in unto them until they are clean. But when they have cleansed themselves, go in unto them as Allah has commanded you. Allah loves those who turn to Him and loves those who keep themselves clean.’

[2:256] Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.

[2:257] There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All-Knowing.

[2:262] The similitude of those who spend their wealth for the cause of Allah is like the similitude of a grain of corn which grows seven ears, in each ear a hundred grains. And Allah multiplies it further for whomsoever He pleases; and Allah is Bountiful, All-Knowing.

[2:267] Does any of you desire that there should be for him a garden of palm trees and vines with streams flowing beneath it, and with all kinds of fruit for him therein — while old age has stricken him and he has weak offspring — and that a fiery whirlwind should smite it and it be all burnt? Thus does Allah make His Signs clear to you that you may ponder.

[2:285] To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your minds or keep it hidden, Allah will call you to account for it; then will He forgive whomsoever He pleases and punish whomsoever He pleases; and Allah has the power to do all that He wills.

Sura Ale Imran – Chapter 3 (15 verses)

[3:6] Surely, nothing in the earth or in the heaven is hidden from Allah.

[3:7] He it is Who fashions you in the wombs as He wills; there is no God but He, the Mighty, the Wise.

[3:28] ‘Thou makest the night pass into the day and makest the day pass into the night. And Thou bringest forth the living from the dead and bringest forth the dead from the living. And Thou givest to whomsoever Thou pleasest without measure.’

[3:60] Surely, the case of Jesus with Allah is like the case of Adam. He created him out of dust, then He said to him, ‘Be!,’ and he was.

[3:61] This is the truth from thy Lord, so be thou not of those who doubt.

[3:84] Do they seek a religion other than Allah’s, while to Him submits whosoever is in the heavens and the earth, willingly or unwillingly, and to Him shall they be returned?

[3:110] And to Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah shall all affairs be returned for decision.

[3:118] The likeness of what they spend for the present life is as the likeness of a wind wherein there is intense cold which smites the harvest of a people who have wronged themselves, and destroys it. And Allah has not wronged them, but they wrong themselves.

[3:130] And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whomsoever He pleases and punishes whomsoever He pleases, and Allah is Most Forgiving, Merciful.

[3:134] And vie with one another in asking for forgiveness from your Lord, and for a Paradise whose expanse covers the heavens and the earth, prepared for the God-fearing . (The paradise exists in a different dimension to our present universe)

[3:138] Surely, there have been many dispensations before you; so travel through the earth and see how evil was the end of those who treated the Prophets as liars. (This verse points to archeology.)

[3:190] And to Allah belongs the kingdom of the heavens and the earth; and Allah has power over all things.

[3:191] In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding;

[3:192] Those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: “Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire.

[3:193] “Our Lord, whomsoever Thou causest to enter the Fire, him hast Thou surely disgraced. And the wrongdoers shall have no helpers.

Sura Nisa – Chapter 4 (9 verses)

[4:2] O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women; and fear Allah, in Whose name you appeal to one another, and fear Him particularly respecting ties of relationship. Verily, Allah watches over you.

[4:24] Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers’ sisters, and your mothers’ sisters, and brother’s daughters, and sister’s daughters, and your foster-mothers that have given you suck, and your foster-sisters, and the mothers of your wives, and your stepdaughters, who are your wards by your wives unto whom you have gone in — but if you have not gone in unto them, there shall be no sin upon you — and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Merciful.

[4:29] Allah desires to lighten your burden, for man has been created weak.

[4:83] Will they not, then, meditate upon the Qur’an? Had it been from anyone other than Allah, they would surely have found therein much disagreement.

[4:127] And to Allah belongs all that is in the heavens and all that is in the earth; and Allah encompasses all things.

[4:132] And to Allah belongs whatever is in the heavens and whatever is in the earth. And We have assuredly commanded those who were given the Book before you, and commanded you also, to fear Allah. But if you disbelieve, then remember that to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy.

[4:133] And to Allah belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a Guardian.

[4:171] O mankind, the Messenger has indeed come to you with Truth from your Lord; believe therefore, it will be better for you. But if you disbelieve, Indeed, to Allah belongs whatever is in the heavens and in the earth. And Allah is All-Knowing, Wise.

[4:172] O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Indeed, the Messiah, Jesus, son of Mary, was only a Messenger of Allah and a fulfilment of His word which He sent down to Mary, and a mercy from Him. So believe in Allah and His Messengers, and say not ‘They are three.’ Desist, it will be better for you. Indeed, Allah is the only One God. Far is it from His Holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as a Guardian.

Sura Maidah – Chapter 5 (6 verses)

[5:18] They have indeed disbelieved who say, ‘Surely, Allah is none but the Messiah, son of Mary.’ Say, ‘Who then has any power against Allah, if He desire to bring to naught the Messiah, son of Mary, and his mother and all those that are in the earth?’ And to Allah belongs the kingdom of the heavens and the earth and what is between them. He creates what He pleases; and Allah has power to do all things.

[5:19] The Jews and the Christians say, ‘We are sons of Allah and His loved ones.’ Say, ‘Why then does He punish you for your sins? Nay, you are only human beings among those He has created.’ He forgives whom He pleases and punishes whom He pleases. And to Allah belongs the kingdom of the heavens and the earth and what is between them, and to Him shall be the return.

[5:41] Dost thou not know that Allah is He to Whom belongs the kingdom of the heavens and the earth? He punishes whom He pleases and forgives whom He pleases; and Allah has power to do all things.

[5:91] O ye who believe! wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper.

[5:92] Satan desires only to create enmity and hatred among you by means of wine and the game of hazard, and to keep you back from the remembrance of Allah and from Prayer. But will you keep back?

[5:121] To Allah belongs the kingdom of the heavens and the earth and whatever is in them; and He has power over all things.

Sura Anam – Chapter 6 (30 verses)

[6:2] All praise belongs to Allah Who created the heavens and the earth and brought into being every kind of darkness and light; yet those who disbelieve set up equals to their Lord.

[6:3] He it is Who created you from clay, and then He decreed a term. And there is another term fixed with Him. Yet you doubt!

[6:4] And He is Allah, the God, both in the heavens and in the earth. He knows your inside and your outside. And He knows what you earn.

[6:12] Say, ‘Go about in the earth, and see what was the end of those who treated the Prophets as liars.’ (Talking about archaeology)

[6:13] Say, ‘To whom belongs what is in the heavens and the earth?’ Say, ‘To Allah.’ He has taken upon Himself to show mercy. He will certainly continue to assemble you till the Day of Resurrection. There is no doubt in it. Those who ruin their souls will not believe.

[6:14] To Him belongs whatever dwells in the night and the day. And He is the All-Hearing, the All-Knowing.

[6:15] Say, ‘Shall I take any protector other than Allah, the Maker of the heavens and the earth, Who feeds and is not fed?’ Say, ‘I have been commanded to be the first of those who submit.’ And be thou not of those who associate partners with God.

[6:39] There is not an animal that crawls in the earth, nor a bird that flies on its two wings, but they are communities like you. We have left out nothing in the Book. Then to their Lord shall they be gathered together.

[6:46] So the last remnant of the people who did wrong was cut off; and all praise belongs to Allah, the Lord and Sustainer of all the worlds.

[6:60] And with Him are the keys of the unseen; none knows them but He. And He knows whatsoever is in the land and in the sea. And there falls not a leaf but He knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but is recorded in a clear Book.

[6:61] And He it is Who takes your souls by night and knows that which you do by day; then He raises you up again therein, that the appointed term may be completed. Then to Him is your return. Then will He inform you of what you used to do.

[6:74] And He it is Who created the heavens and the earth in accordance with the requirements of wisdom; and the day He says, ‘Be!’, it will be. His word is the truth, and His will be the kingdom on the day when the trumpet will be blown. He is the Knower of the unseen and the seen. And He is the Wise, the All-Aware.

[6:76] And thus did We show Abraham the kingdom of the heavens and the earth that he might be rightly guided and that he might be of those who have certainty of faith.

[6:77] And when the night darkened upon him, he saw a star. He said: ‘This is my Lord!’ But when it set, he said: ‘I like not those that set.’

[6:78] And when he saw the moon rise with spreading light, he said: ‘This is my Lord.’ But when it set, he said, ‘If my Lord guide me not, I shall surely be of the people who go astray.’

[6:79] And when he saw the sun rise with spreading light, he said: ‘This is my Lord, this is the greatest.’ But when it set, he said, ‘O my people, surely I am clear of that which you associate with God.

[6:80] ‘I have turned my face toward Him Who created the heavens and the earth, being ever inclined to God, and I am not of those who associate gods with God.’

[6:96] Indeed, it is Allah Who causes the grain and the date-stones to sprout. He brings forth the living from the dead, and He is the Bringer forth of the dead from the living. That is Allah; wherefore, then, are you turned back?

[6:97] He causes the break of day; and He made the night for rest and the sun and the moon for reckoning time. That is the decree of the Mighty, the Wise.

[6:98] And He it is Who has made the stars for you that you may follow the right direction with their help amid the deep darkness of the land and the sea. We have explained the Signs in detail for a people who possess knowledge.

[6:99] And He it is Who has produced you from a single person and there is for you a home and a lodging. We have explained the Signs in detail for a people who understand.

[6:100] And it is He Who sends down water from the cloud; and We bring forth therewith every kind of growth; then We bring forth with that green foliage wherefrom We produce clustered grain. And from the date-palm, out of its sheaths, come forth bunches hanging low. And We produce therewith gardens of grapes, and the olive and the pomegranate — similar and dissimilar. Look at the fruit thereof when it bears fruit, and the ripening thereof. Surely, in this are Signs for a people who believe.

[6:102] The Originator of the heavens and the earth! How can He have a son when He has no consort, and when He has created everything and has knowledge of all things?

[6:103] Such is Allah, your Lord. There is no God but He, the Creator of all things, so worship Him. And He is Guardian over everything.

[6:104] Eyes cannot reach Him but He reaches the eyes. And He is the Incomprehensible, the All-Aware.

[6:116] And the word of thy Lord has been fulfilled in truth and justice. None can change His words; and He is the All-Hearing, the All-Knowing.

[6:142] And He it is Who brings into being gardens, trellised and untrellised, and the date-palm and cornfields whose fruits are of diverse kinds, and the olive and the pomegranate, alike and unlike. Eat of the fruit of each when it bears fruit, but pay His due on the day of harvest and exceed not the bounds. Surely, Allah loves not those who exceed the bounds.

[6:143] And of the cattle He has created some for burden and some for slaughter. Eat of that which Allah has provided for you, and follow not the footsteps of Satan. Surely, he is to you an open foe.

[6:144] And of the cattle He has created eight mates: of the sheep two, and of the goats two; — say, ‘Is it the two males that He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you are truthful.’

[6:145] And of the camels two, and of the oxen two. Say, ‘Is it the two males that He has forbidden or the two females or that which the wombs of the two females contain? Were you present when Allah enjoined this on you?’ Who is then more unjust than he who forges a lie against Allah that he may lead men astray without knowledge? Surely, Allah guides not the unjust people.

Sura Aaraf – Chapter 7 (19 verses)

[7:11] And We have established you in the earth and provided for you therein the means of subsistence. How little thanks you give!

[7:12] And We did create you and then We gave you shape; then said We to the angels, ‘Submit to Adam;’ and they all submitted but Iblis did not; he would not be of those who submit.

[7:13] God said, ‘What prevented thee from submitting when I commanded thee?’ He said, ‘I am better than he. Thou hast created me of fire while him hast Thou created of clay.’

[7:25] He said, ‘Go forth, some of you being enemies of others. And for you there is an abode on the earth and a provision for a time.’

[7:26] He said, ‘Therein shall you live, and therein shall you die, and therefrom shall you be brought forth.’

[7:27] O children of Adam! We have indeed sent down to you raiment to cover your shame, and to be an elegant dress; but the raiment of righteousness — that is the best. That is one of the Signs of Allah, that they may remember.

[7:55] Surely, your Lord is Allah Who created the heavens and the earth in six periods; then He settled Himself on the Throne. He makes the night cover the day, which pursues it swiftly. And He created the sun and the moon and the stars, all made subservient by His command. Verily, His is the creation and the command. Blessed is Allah, the Lord of the worlds.

[7:58] And He it is Who sends the winds as glad tidings before His mercy, till, when they bear a heavy cloud, We drive it to a dead land, then We send down water therefrom, and We bring forth therewith fruits of every kind. In like manner do We bring forth the dead that you may remember.

[7:59] And as for the good land, its vegetation comes forth plentifully by the command of its Lord; and that which is bad, its vegetation does not come forth but scantily. In like manner do We vary the Signs for a people who are grateful.

[7:70] ‘Do you wonder that an exhortation has come to you from your Lord through a man from among yourselves that he may warn you? And remember the time when He made you inheritors of His favors after the people of Noah, and increased you abundantly in constitution. Remember, then, the favors of Allah, that you may prosper.’

[7:81] And We sent Lot — when he said to his people, ‘Do you commit an abomination such as no one in the world ever did before you?

[7:82] ‘You approach men with lust instead of women. Nay, you are a people who exceed all bounds.’

[7:159] Say, ‘O mankind! truly I am a Messenger to you all from Allah to Whom belongs the kingdom of the heavens and the earth. There is no God but He. He gives life, and He causes death. So believe in Allah and His Messenger, the Prophet, the Immaculate one, who believes in Allah and His words; and follow him that you may be rightly guided.’

[7:173] And when thy Lord brings forth from Adam’s children — out of their loins — their offspring and makes them witnesses against their own selves by saying: ‘Am I not your Lord?’ They say, ‘Yea, we do bear witness.’ This He does lest you should say on the Day of Resurrection, ‘We were surely unaware of this.’ (The concept of God is imprinted on human psyche.)

[7:177] And if We had pleased, We could have exalted him thereby; but he inclined to the earth and followed his evil inclination. His case therefore is like the case of a thirsty dog; if thou drive him away, he hangs out his tongue; and if thou leave him, he hangs out his tongue. Such is the case of the people who disbelieve in Our Signs. So give them the description that they may ponder.

[7:180] Indeed, We have created many of the Jinn and men whose end shall be Hell! They have hearts but they understand not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray. They are indeed quite heedless.

[7:186] And have they not looked into the kingdom of the heavens and the earth, and all things that Allah has created? And do they not see that, maybe their own term has already drawn nigh? Then in what thing will they believe thereafter?

[7:190] He it is Who has created you from a single soul, and made therefrom its mate, that he might find comfort in her. And when he knows her, she bears a light burden, and goes about with it. And when she grows heavy, they both pray to Allah, their Lord, saying: ‘If Thou give us a good child, we will surely be of the thankful.’

[7:192] Do they associate with Him as partners those who create nothing, and are themselves created?

Sura Anfal – Chapter 8 (2 verses)

[8:12] When He caused sleep to come upon you as a sign of security from Him, and He sent down water upon you from the clouds, that thereby He might purify you, and remove from you the filth of Satan, and that He might strengthen your hearts and make your steps firm therewith.

[8:18] So you killed them not, but it was Allah Who killed them. And thou threwest not when thou didst throw, but it was Allah Who threw, that He might overthrow the disbelievers and that He might confer on the believers a great favor from Himself. Surely, Allah is All-Hearing, All-Knowing. (Allah can influence our world at the quantum level; which explains both our free will and God’s providence.)

Sura Taubah – Chapter 9 (1 verse)

[9:116] Surely, it is Allah to Whom belongs the kingdom of the heavens and the earth. He gives life and causes death. And you have no friend nor helper beside Allah.

Sura Yunus – Chapter 10 (25 verses)

[10:4] Verily, your Lord is Allah Who created the heavens and the earth in six periods, then He settled Himself on the Throne; He governs everything. There is no intercessor with Himsave after His permission. That is Allah, your Lord, so worship Him. Will you not, then, be admonished?

[10:5] To Him shall you all return. The promise of Allah is true. Surely, He originates the creation; then He reproduces it, that He may reward those who believe and do good works, with equity; and as for those who disbelieve, they shall have a drink of boiling water, and a painful punishment, because they disbelieved.

[10:6] He it is Who made the sun radiate a brilliant light and the moon reflect a luster, and ordained for it stages, that you might know the number of years and the reckoning of time. Allah has not created this but in truth. He details the Signs for a people who have knowledge.

[10:7] Indeed, in the alternation of night and day, and in all that Allah has created in the heavens and the earth there are Signs for a God-fearing people.

[10:19] And they worship, instead of Allah, that which neither harms them nor profits them; and they say, ‘These are our intercessors with Allah.’ Say, ‘Would you inform Allah of something He knows not in the heavens or in the earth?’ Holy is He, and high exalted above all that which they associate with Him.

[10:23] He it is Who enables you to journey through land and sea until, when you are onboard the ships and they sail with them with a fair breeze and they rejoice in it, there overtakes them (the ships) a violent wind and the waves come on them from every side and they think they are encompassed, then they call upon Allah, purifying their religion for Him, saying, ‘If Thou deliver us from this, we will surely be of the thankful.’

[10:24] But when He has delivered them, lo! they begin to commit excesses in the earth wrongfully. O ye men, your excesses are only against your own selves. Have the enjoyment of the present life. Then to Us shall be your return; and We will inform you of what you used to do.

[10:25] The likeness of the present life is only as water which We send down from the clouds, then there mingles with it the produce of the earth, of which men and cattle eat till, when the earth receives its or nature and looks beautiful and its owners think that they have power over it, there comes to it Our command by night or by day and We render it a field that is mown down, as if nothing had existed there the day before. Thus do We expound the Signs for a people who reflect.

[10:26] And Allah calls to the abode of peace, and guides whom He pleases to the straight path.

[10:32] Say, ‘Who provides sustenance for you from the heaven and the earth? Or who is it that has power over the ears and the eyes? And who brings forth the living from the dead and brings the dead out of the living? And who governs all affairs?’ They will say, ‘Allah’. Then say, ‘Will you not then seek His protection?’

[10:33] Such is Allah, your true Lord. So what would you have after discarding the truth except error? How then are you being turned away from the truth?

[10:35] Say, ‘Is there any of your associate- gods who originates creation and then reproduces it?’ Say, ‘It is Allah alone Who originates creation and then reproduces it. Whither then are you turned away?’

[10:37] And most of them follow nothing but conjecture. Surely, conjecture avails nothing against truth. Verily, Allah is well aware of what they do.

[10:38] And this Qur’an is not such as might be devised by any one except Allah. On the contrary, it fulfils that which is before it and is an exposition of the Law of God. There is no doubt about it. It is from the Lord of the worlds.

[10:55] And if every soul that does wrong possessed all that is in the earth, it would surely offer to ransom itself therewith. And they will conceal their remorse when they see the punishment. And judgment shall be passed between them with equity, and they shall not be wronged.

[10:56] Know ye! to Allah, surely, belongs whatever is in the heavens and the earth. Know ye, that Allah’s promise is surely true! But most of them understand not.

[10:57] He it is Who gives life and causes death, and to Him shall you be brought back.

[10:58] O mankind! there has indeed come to you an exhortation from your Lord and a cure for whatever disease there is in the hearts, and a guidance and a mercy to the believers.

[10:62] And thou art not engaged in anything, and thou recitest not from Him any portion of the Qur’an, and you do no work, but We are witnesses of you when you are engrossed therein. And there is not hidden from thy Lord even an atom’s weight in the earth or in heaven. And there is nothing smaller than that or greater, but it is recorded in a clear Book.

[10:67] Behold! whoever is in the heavens and whoever is in the earth is Allah’s. Those who call on others than Allah do not really follow these ‘partners’; they follow only a conjecture, and they do nothing but guess.

[10:68] He it is Who has made for you the night dark that you may rest therein, and the day full of light. Surely, therein are Signs for a people who listen.

[10:69] They say, ‘Allah has taken unto Himself a son.’ Holy is He! He is Self-Sufficient. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. You have no authority for this. Do you say against Allah what you know not?

[10:91] And We brought the children of Israel across the sea; and Pharaoh and his hosts pursued them wrongfully and aggressively, till, when the calamity of drowning overtook him, he said, ‘I believe that there is no God but He in Whom the children of Israel believe, and I am of those who submit to Him.’

[10:92] What! Now! while thou wast disobedient before this and wast of those who create disorder.

[10:93] So this day We will save thee in thy body alone that thou mayest be a Sign to those who come after thee. And surely, many of mankind are heedless of Our Signs.

[10:102] Say, ‘Consider what is happening in the heavens and the earth.’ But Signs and Warners avail not a people who will not believe.

Sura Hud – Chapter 11 (22 verses)

[11:5] To Allah is your return; and He has power over all things.

[11:6] Now surely, they fold up their breasts that they may hide themselves from Him. Aye, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Surely, He is well aware of what is in their breasts.

[11:7] And there is no creature that moves in the earth but it is for Allah to provide it with sustenance. And He knows its lodging and its home. All this is recorded in a clear Book.

[11:8] And He it is Who created the heavens and the earth in six periods, and His throne rests on water, that He might prove you to show which of you is best in conduct. And if thou say, ‘You shall surely be raised after death,’ those who disbelieve will certainly say, ‘This is nothing but clear deception.’

[11:38] ‘And build thou oh Nuh the Ark under Our eyes and as commanded by Our revelation. And address not Me concerning the wrongdoers. They are surely going to be drowned.’

[11:39] And he was making the Ark; and every time the chiefs of his people passed by him, they mocked at him. He said, ‘If now you mock at us, the time is coming when we shall mock at you even just as you mock now.

[11:41] Till, when Our command came and the fountains of the earth gushed forth, We said, ‘Embark therein two of every kind, male and female, and thy family, except those against whom the word has already gone forth, and those who believe.’ And there did not believe and live with him except a few.

[11:52] ‘O my people, I do not ask of you any reward therefor. My reward is not due except from Him Who created me. Will you not then understand?

[11:57] ‘I have indeed put my trust in Allah, my Lord and your Lord. There is no creature that moves on the earth but He holds it by the forelock. Surely, my Lord stands on the straight path.

[11:72] And his wife was standing by, and she too was frightened, whereupon We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.

[11:73] She said, ‘Oh, woe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? This is indeed a strange thing!’

[11:74] They said, ‘Dost thou wonder at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the House. Surely, He is Praiseworthy, Glorious.’

[11:78] And when Our messengers came to Lot, he was grieved on account of them and felt helpless on their behalf and said, ‘This is a distressful day.’

[11:79] And his people came running towards him, trembling with rage; and before this too they used to do evil. He said, ‘O my people, these are my daughters; they are purer for you. So fear Allah and disgrace me not in the presence of my guests. Is there not among you any right minded man?’

[11:80] They answered, ‘Thou surely knowest that we have no claim on thy daughters, and thou surely knowest what we desire.’

[11:82] The messengers said, ‘O Lot, we are the messengers of thy Lord. They shall by no means reach thee. So depart with thy family in a part of the night, and let none of you look back, but thy wife. Surely, what is going to befall them shall also befall her. Verily, their appointed time is the morning. Is not the morning nigh?’

[11:83] So when Our command came, We turned that town upside down and We rained upon it stones of clay, layer upon layer,

[11:84] Marked for them in the decree of thy Lord. And such punishment is not far from the wrongdoers of the present age.

[11:107] As for those who will prove unfortunate, they shall be in the Fire, wherein there shall be for them sighing and sobbing,

[11:108] Abiding therein so long as the heavens and the earth endure, excepting what thy Lord may will. Surely, thy Lord does bring about what He pleases.

[11:109] But as for those who will prove fortunate, they shall be in Heaven; abiding therein so long as the heavens and the earth endure, excepting what thy Lord may will — a gift that shall not be cut off.

[11:124] And to Allah belongs the hidden things of the heavens and the earth, and to Him shall the whole affair be referred. So worship Him and put thy trust in Him alone. And thy Lord is not unmindful of what you do.

Sura Yusuf – Chapter 12 (24 verses)

[12:5] Remember the time when Joseph said to his father, ‘O my father, I saw in a dream eleven stars and the sun and the moon, I saw them making obeisance to me.’

[12:6] He said, ‘O my darling son, relate not thy dream to thy brothers, lest they contrive a plot against thee; for Satan is to man an open enemy.

[12:23] And when he attained his age of full strength, We granted him judgment and knowledge. And thus do We reward the doers of good.

[12:24] And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, ‘Now come.’ He said, ‘I seek refuge with Allah. He is my Lord. He has made my stay with you honorable. Verily, the wrongdoers never prosper.’

[12:25] And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, he could not have shown such determination. Thus was it, that We might turn away from him evil and indecency. Surely, he was one of Our chosen servants.

[12:26] And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’

[12:27] He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness saying, ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars.

[12:28] ‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’

[12:29] So when he saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.

[12:30] ‘O Joseph, turn away from this and thou, O woman, ask forgiveness for thy sin. Certainly, thou art of the guilty.’ (These verses show us the logic and reasoning in crime investigation.)

[12:44] And the King said, ‘I see in a dream seven fat kine which seven lean ones eat up, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret a dream.’

[12:45] They replied, ‘They are confused dreams, and we do not know the interpretation of such confused dreams.’

[12:46] And he of the two who had escaped, and who now remembered after a time, said, ‘I will let you know its interpretation, therefore send ye me.’

[12:47] ‘Joseph! O thou man of truth, explain to us the meaning of seven fat kine which seven lean ones devour, and of seven green ears of corn and seven others withered; that I may return to the people so that they may know.’

[12:48] He replied, ‘You shall sow for seven years, working hard and continuously, and leave what you reap in its ear, except a little which you shall eat.

[12:49] ‘Then there shall come after that seven hard years which shall consume all that you shall have laid by in advance for them except a little which you may preserve.

[12:50] ‘Then there shall come after that a year in which people shall be relieved and in which they shall give presents to each other.’ (These verses show the role of revelation in small and early economies.)

[12:102] ‘O my Lord, Thou hast bestowed power upon me and taught me the interpretation of dreams. O Maker of the heavens and the earth, Thou art my Protector in this world and the Hereafter. Let death come to me in a state of submission to Thy will and join me to the righteous.’

[12:103] That is of the tidings of the unseen, which We reveal to thee. And thou wast not with them when they agreed upon their plan while they were plotting.

[12:104] And most men will not believe even though thou eagerly desire it.

[12:105] And thou dost not ask of them any reward for it. On the contrary, it is but a source of honor for all mankind.

[12:106] And how many a Sign is there in the heavens and the earth, which they pass by, turning away from it.

[12:110] And We sent not before thee as Messengers any but men, whom We inspired, from among the people of the towns. Have they not then travelled in the earth and seen what was the end of those before them? And surely, the abode of the Hereafter is better for those who fear God. Will you not then understand?

[12:112] Assuredly, in their narrative is a lesson for men of understanding. It is not a thing that has been forged, but a fulfilment of that which is before it and a detailed exposition of all things, and a guidance and a mercy to a people who believe.

Sura Rad – Chapter 13 (17 verses)

[13:2] Alif Lam Mim Ra. These are verses of the Book. And that which has been revealed to thee from thy Lord is the truth, but most men believe not.

[13:3] Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service: each pursues its course until an appointed term. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord.

[13:4] And He it is Who spread out the earth and made therein mountains and rivers. And fruits of every kind He made therein in two sexes. He causes the night to cover the day. Therein, indeed, are Signs for a people who reflect.

[13:5] And in the earth are diverse tracts, adjoining one another, and gardens of vines, and corn-fields, and date palms, growing together from one root and others not so growing; they are watered with the same water, yet We make some of them excel others in fruit. Therein are Signs for a people who understand.

[13:6] And if thou dost wonder, then wondrous indeed is their saying: ‘What! when we have become dust, shall we then be in a state of new creation?’ These it is who disbelieve in their Lord; and these it is who shall have shackles round their necks, and they shall be the inmates of the Fire, wherein they shall abide.

[13:9] Allah knows what every female bears, and what wombs diminish and what they cause to grow. And with Him everything has a proper measure.

[13:10] He is the Knower of the unseen and the seen, the Incomparably Great, the Most High.

[13:13] He it is Who shows you the lightning to inspire fear and hope, and He raises the heavy clouds.

[13:14] And the thunder glorifies Him with His praise and likewise do the angels for awe of Him; and He sends the thunderbolts, and smites therewith whom He wills, yet they dispute concerning Allah, while He is severe in punishing.

[13:15] Unto Him is the true prayer. And those on whom they call besides Him answer them not at all, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not. And the prayer of the disbelievers is but a thing wasted.

[13:16] And to Allah submits whosoever is in the heavens and the earth willingly or unwillingly and likewise do their shadows, in the mornings and the evenings.

[13:17] Say, ‘Who is the Lord of the heavens and the earth?’ Say, ‘Allah.’ Say, ‘Have you then taken besides Him helpers who have no power for good or harm even for themselves?’ Say, ‘Can the blind and the seeing be equal? Or, can darkness be equal to light? Or, do they assign to Allah partners who have created the like of His creation so that the two creations appear similar to them?’ Say, ‘Allah alone is the Creator of all things, and He is the One, the Most Supreme.’

[13:18] He sends down water from the sky, so that valleys flow according to their measure, and the flood bears on its surface swelling foam. And from that which they heat in the fire, seeking to make ornaments or utensils, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now, as to the foam, it goes away as rubbish, but as to that which benefits men, it stays on the earth. Thus does Allah set forth parables.

[13:19] For those who respond to their Lord is eternal good; and as for those who respond not to Him, if they had all that is in the earth and the like of it added thereto, they would readily ransom themselves therewith. It is these that shall have an evil reckoning, and their abode is Hell. What a wretched place of rest!

[13:29] ‘Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! it is in the remembrance of Allah that hearts can find comfort;

[13:30] ‘Those who believe and do good works — happiness shall be theirs, and an excellent place of return.’ (These two verses describe a very fundamental truth of human psychology.)

[13:32] And if there were a Qur’an by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it. Nay, the matter rests entirely with Allah. Have not the believers yet come to know that, if Allah had enforced His will, He could have surely guided all mankind? And as for those who disbelieve, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass. Surely, Allah fails not in His promise.

Sura Ibrahim – Chapter 14 (15 verses)

[14:2] Alif Lam Ra. This is a Book which We have revealed to thee that thou mayest bring mankind out of every kind of darkness into light, by the command of their Lord, to the path of the Mighty, the Praiseworthy —

[14:3] Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth. And woe to the disbelievers for a terrible punishment:

[14:4] Those who prefer the present life to the Hereafter, and hinder men from the way of Allah and seek to make it crooked. It is these who have gone far off in error.

[14:11] Their Messengers said, ‘Are you in doubt concerning Allah, Maker of the heavens and the earth? He calls you that He may forgive you your sins, and grant you respite till an appointed term.’ They said, ‘You are but men like ourselves; you desire to turn us away from that which our fathers used to worship. Bring us, then, a clear proof.’

[14:19] The case of those who disbelieve in their Lord is that their works are like ashes on which the wind blows violently on a stormy day. They shall have no power over what they earned. That, indeed, is extreme ruin.

[14:20] Dost thou not see that Allah created the heavens and the earth in accordance with the requirements of wisdom and justice? If He please, He can do away with you, and bring a new creation.

[14:21] And that is not at all hard for Allah.

[14:25] Dost thou not see how Allah sets forth the similitude of a good word? It is like a good tree, whose root is firm and whose branches reach into heaven.

[14:26] It brings forth its fruit at all times by the command of its Lord. And Allah sets forth similitudes for men that they may reflect.

[14:33] Allah is He Who created the heavens and the earth and caused water to come down from the clouds, and brought forth therewith fruits for your sustenance; and He has subjected to you the ships that they may sail through the sea by His command, and the rivers too has He subjected to you.

[14:33] Allah is He Who created the heavens and the earth and caused water to come down from the clouds, and brought forth therewith fruits for your sustenance; and He has subjected to you the ships that they may sail through the sea by His command, and the rivers too has He subjected to you.

[14:34] And He has also subjected to you the sun and the moon, both performing their work constantly. And He has subjected to you the night as well as the day.

[14:35] And He gave you all that you wanted of Him; and if you try to count the favors of Allah, you will not be able to number them. Indeed, man is very unjust, very ungrateful.

[14:38] Abraham said, ‘Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House — our Lord — that they may observe Prayer. So make men’s hearts incline towards them and provide them with fruits, that they may be thankful.

[14:39] ‘Our Lord, certainly, Thou knowest what we conceal and what we make known. And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven.

Sura Hijr – Chapter 15 (36 verses)

[15:12] And there never came to them any Messenger but they mocked at him.

[15:15] And even if We opened to them a door from heaven, and they began ascending through it,

[15:16] They would surely say, ‘Only our eyes are dazed; rather we are a bewitched people.’

[15:17] And We have, indeed, made mansions of stars in the heaven and have adorned it for beholders.

[15:18] And We have protected it against every rejected satan.

[15:19] But if any one hears stealthily, there pursues him a bright flame.

[15:20] And the earth have We spread out, and set therein firm mountains and caused everything to grow therein in proper proportion. (This verse is clearly about geology and ecology.)

[15:21] And We have made for you therein means of livelihood, and also for all those for whom you do not provide.

[15:22] And there is not a thing but with Us are the treasures thereof and We send it not down except in a known measure.

[15:23] And We send impregnating winds, then We send down water from the clouds, then We give it to you to drink; and you are not the ones to store it up.

[15:24] And indeed, it is We Who give life, and We Who cause death; and it is We Who are the sole Inheritor.

[15:27] And, surely, We created man from dry ringing clay, from black mud wrought into shape.

[15:28] And the Jinn We had created before from the fire of hot wind.

[15:29] And remember when thy Lord said to the angels, ‘I am about to create man from dry ringing clay, from black mud wrought into shape;

[15:30] ‘So when I have fashioned him in perfection and have breathed into him of My Spirit, fall ye down in submission to him.’

[15:31] So the angels submitted, all of them together,

[15:32] Except Iblis; he refused to be among those who submit.

[15:33] God said, ‘O Iblis, what is the matter with thee that thou wouldst not be among those who submit?’

[15:34] He answered, ‘I am not going to submit to man whom Thou hast created from dry ringing clay, from black mud wrought into shape.’

[15:62] And when the messengers came unto the family of Lot,

[15:63] He said, ‘Indeed, you are a party of strangers.’

[15:64] They said, ‘Nay, but we have come to thee with that about which they doubted.

[15:74] Then the punishment seized them at sunrise.

[15:75] We turned it upside down, and We rained upon them stones of clay.

[15:76] Surely, in this are Signs for those who can read signs.

[15:77] And it lies on a road that still exists.

[15:78] Surely, in this is a Sign for believers. (These verses 62-78 talk about archaeology of people of Lot.)

[15:79] And the People of the Wood too were surely wrongdoers.

[15:80] So We chastised them also. And they both lie on a manifest way.

[15:81] And the People of the Hijr also did treat the Messengers as liars.

[15:82] And We gave them Our Signs, but they turned away from them.

[15:83] And they used to hew out houses in the mountains, in security.

[15:84] But the punishment seized them in the morning,

[15:85] And all that they had earned availed them not. (For the study of archaeology of People of Hijr: Petra: Could it be Al Hijr as mentioned in the Holy Quran?)

[15:86] And We have not created the heavens and the earth and all that is between the two but in accordance with the requirements of wisdom and justice; and the Hour is sure to come. So turn away from them in a comely manner.

[15:87] Indeed, it is thy Lord Who is the Great Creator, the All-Knowing.

Sura Nahl – Chapter 16 (48 verses)

[16:3] He sends down the angels with revelation by His command on whomsoever of His servants He pleases saying, ‘Warn people that there is no God but I, so take Me alone for your Protector.’

[16:4] He has created the heavens and the earth in accordance with the requirements of wisdom. Exalted is He above all that they associate with Him.

[16:5] He has created man from a drop of fluid, but lo! he is an open disputer.

[16:6] And the cattle too He has created; you find in them warmth and other uses; and some of them you eat.

[16:7] And in them there is beauty for you when you bring them home in the evening, and when you drive them forth to pasture in the morning.

[16:8] And they carry your loads to a land which you could not reach except with great hardship to yourselves. Surely, your Lord is Compassionate, Merciful.

[16:9] And He has created horses and mules and asses that you may ride them, and as a source of beauty. And He will create what you do not yet know.

[16:10] And upon Allah rests the showing of the right way, and there are ways which deviate from the right course. And if He had enforced His will, He would have guided you all.

[16:11] He it is Who sends down water for you from the clouds; out of it you have your drink, and there grow from it trees on which you pasture your cattle.

[16:12] Therewith He grows corn for you, and the olive and the date palm, and the grapes, and all kinds of fruits. Surely, in that is a Sign for a people who reflect.

[16:13] And He has pressed into service for you the night and the day, and the sun and the moon; and the stars too have been pressed into service by His command. Surely, in that are Signs for a people who make use of their reason.

[16:14] And He has pressed into service the things He has created for you in the earth, varying in colors. Surely, in that is a Sign for a people who take heed.

[16:15] And He it is Who has subjected to you the sea that you may eat therefrom fresh flesh, and may take forth therefrom ornaments which you wear. And thou seest the ships ploughing through it, that you may thereby journey and that you may seek of His bounty and that you may be grateful.

[16:16] And He has placed in the earth firm mountains lest it quake with you, and rivers and routes that you may take the right way.

[16:17] And, other marks too; by them and by the stars they follow the right direction.

[16:18] Is He, then, Who creates like one who creates not? Will you not then take heed?

[16:19] And if you try to count the favors of Allah, you will not be able to number them. Surely, Allah is Most Forgiving, Merciful.

[16:20] And Allah knows what you conceal and what you disclose.

[16:21] And those on whom they call beside Allah create not anything, but they are themselves created.

[16:22] They are dead, not living; and they know not when they will be raised.

[16:37] And We did raise among every people a Messenger, preaching: ‘Worship Allah and shun the Evil One.’ Then among them were some whom Allah guided and among them were some who became deserving of ruin. So travel through the earth, and see what was the end of those who treated the Prophets as liars! (Invitation to study archaeology).

[16:41] Our word to a thing, when We will it, is only that We say to it, ‘Be!’, and it is.

[16:46] Do, then, those who devise evil plans feel secure that Allah will not make them sink into the land, or that the punishment will not come upon them from whence they do not know?

[16:49] Have they not seen that the shadows of everything which Allah has created shift from the right and from the left, prostrating themselves to Allah, while they are being humbled?

[16:50] And whatever is in the heavens and whatever creature is in the earth submits humbly to Allah, and the angels too, and they do not behave proudly.

[16:51] They fear their Lord above them, and do what they are commanded.

[16:52] Allah has said, ‘Take not for worship two gods. There is only One God. So fear Me alone.’

[16:53] And to Him belongs whatsoever is in the heavens and the earth and to Him is due obedience for ever. Will you then fear any other than Allah?

[16:66] And Allah has sent down water from the sky, and has quickened therewith the earth after its death. Surely, in that is a Sign for a people who would hear.

[16:67] And surely in the cattle too there is a lesson for you. We give you to drink of what is in their bellies, from betwixt the feces and the blood, milk pure and pleasant for those who drink it.

[16:68] And of the fruits of the date palms and the grapes, whence you obtain intoxicating drink and wholesome food. Indeed, in that is a Sign for a people who make use of their reason.

[16:69] And thy Lord has inspired the bee, saying, ‘Make thou houses in the hills and in the trees and in the trellises which they build.

[16:70] ‘Then eat of every kind of fruit, and follow the ways of thy Lord that have been made easy for thee.’ There comes forth from their bellies a drink of varying hues. Therein is cure for men. Surely, in that is a Sign for a people who reflect.

[16:71] And Allah creates you, then He causes you to die; and there are some among you who are driven to the worst part of life, with the result that they know nothing after having had knowledge. Surely, Allah is All-Knowing, Powerful.

[16:73] And Allah has made for you mates from among yourselves, and has made for you, from your mates, sons and grandsons, and has provided you with good things. Will they then believe in vain things and deny the favor of Allah?

[16:74] And they worship besides Allah such as have no power to bestow on them any gift from the heavens or the earth, nor can they ever have such power.

[16:75] So coin not similitudes for Allah. Surely, Allah knows and you know not.

[16:78] And to Allah belongs the unseen of the heavens and the earth; and the matter of the Hour is but as the twinkling of an eye, nay, it is nearer still. Surely, Allah has power over all things.

[16:79] And Allah brought you forth from the wombs of your mothers while you knew nothing, and gave you ears and eyes and hearts, that you might be grateful.

[16:80] Do they not see the birds held under subjection in the vault of heaven? None keeps them back save Allah. Verily, in that are Signs for a people who believe.

[16:81] And Allah has made your homes, a place of rest for you and has made for you, of the skins of cattle, abodes which you find light at the time when you travel and at the time when you halt; and of their wool, and their furs, and their hair, He has supplied you with household goods and articles of use for a time.

[16:82] And Allah has made for you, of that which He has created, things affording shade; and He has made for you, in the mountains, places of shelter; and He has made for you garments which protect you from heat, and coats of mail which protect you in your wars. Thus does He complete His favor on you, that you may submit to Him.

[16:83] But if they turn away, then thou art responsible only for the plain delivery of the Message.

[16:84] They recognize the favor of Allah, yet they deny it; and most of them are confirmed disbelievers.

[16:93] And be not like unto her who, after having made it strong, breaks her yarn into pieces. You make your oaths a means of deceit between you, for fear lest one people become more powerful than another. Surely, Allah tries you therewith, and on the Day of Resurrection He will make clear to you that wherein you differed.

[16:115] So eat of the lawful and good things which Allah has provided for you; and be grateful for the bounty of Allah, if it is Him you worship.

[16:116] He has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of any other than Allah has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, then surely, Allah is Most Forgiving, Merciful.

[16:117] And say not — because of the falsehood which your tongues utter — ‘This is lawful, and this is unlawful,’ so as to forge a lie against Allah. Surely, those who forge a lie against Allah do not prosper.

Sura Bani Isra’il – Chapter 17 (17 verses)

[17:13] And We have made the night and the day two Signs, and the Sign of night We have made dark, and the Sign of day We have made sight giving, that you may seek bounty from your Lord, and that you may know the computation of years and the science of reckoning. And everything We have explained with a detailed explanation.

[17:38] And walk not in the earth haughtily, for thou canst not rend the earth, nor canst thou reach the mountains in height.

[17:45] The seven heavens and the earth and those that are therein extol His glory; and there is not a thing but glorifies Him with His praise; but you understand not their glorification. Verily, He is Forbearing, Most Forgiving.

[17:50] And they say, ‘When we shall have become bones and broken particles, shall we be really raised up as a new creation?’

[17:51] Say, ‘Be ye stones or iron,

[17:52] ‘Or created matter of any kind which appears hardest in your minds, even then shall you be raised up.’ Then will they ask, ‘Who shall restore us to life?’ Say, ‘He Who created you the first time.’ They will then shake their heads at thee and say, ‘When will it be?’ Say, ‘Maybe it is nigh,

[17:56] And thy Lord knows best those that are in the heavens and the earth. And We exalted some of the Prophets over the others, and to David We gave a Book.

[17:62] And remember the time when We said to the angels, ‘Submit to Adam,’ and they all submitted, except Iblis. He said, ‘Shall I submit to one whom Thou hast created of clay?’

[17:67] Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.

[17:68] And when harm touches you on the sea, all those whom you call upon, except Him, become lost to you. But when He brings you safe to land, you turn aside; and man is very ungrateful.

[17:69] Do you then feel secure that He will not cause you to sink in the side of the land or send against you a violent sandstorm and then you will find no guardian for yourselves?

[17:70] Or, do you feel secure that He will not send you back therein a second time, and then send against you as a storm-blast, and drown you because of your disbelief? You will then find therein no helper for yourselves against Us.

[17:71] Indeed, We have honored the children of Adam, and carried them by land and sea, and given them of good things and exalted them far above many of those whom We have created.

[17:86] And they ask thee concerning the soul. Say, ‘The soul is by the command of my Lord; and of the knowledge thereof you have been given but a little.’

[17:99] That is their recompense, because they rejected Our Signs and said, ‘What! when we are reduced to bones and broken particles, shall we really be raised up as a new creation?’

[17:100] Have they not seen that Allah Who created the heavens and the earth has the power to create the like of them? And He has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief.

[17:112] And say, ‘All praise belongs to Allah Who has taken unto Himself no son, and Who has no partner in His Kingdom, nor has He anyone to help Him on account of weakness.’ And extol His glory with all glorification.

Sura Kahf – Chapter 18 (19 verses)

[18:8] Verily, We have made all that is on the earth as an ornament for it, that We may try them as to which of them is best in conduct.

[18:9] And We shall make all that is thereon a barren soil.

[18:18] And thou couldst see the sun, as it rose, move away from their Cave on the right, and when it set, turn away from them on the left; and they were in the spacious hollow thereof. This is among the Signs of Allah. He whom Allah guides is rightly guided; but he whom He adjudges astray, for him thou wilt find no helper or guide.

[18:27] Say, ‘Allah knows best how long they tarried.’ To Him belong the secrets of the heavens and the earth. How Seeing is He! and how Hearing! They have no helper beside Him, and He does not let anyone share in His government.

[18:33] And set forth to them the parable of two men: one of them We provided with two gardens of grapes, and surrounded them with date palms, and between the two We placed corn-fields.

[18:34] Each of the gardens yielded its fruit in abundance, and failed not the least therein. And in between the two We caused a stream to flow.

[18:35] And he had fruit in abundance. And he said to his companion, arguing boastfully with him, ‘I am richer than thou in wealth and stronger in respect of men.’

[18:36] And he entered his garden while he was wronging his soul. He said, ‘I do not think this will ever perish;

[18:37] ‘And I do not think the Hour will ever come. And even if I am ever brought back to my Lord, I shall, surely, find a better resort than this.’

[18:38] His companion said to him, while he was arguing with him, “Dost thou disbelieve in Him Who created thee from dust, then from a sperm-drop, then fashioned thee into a perfect man?

[18:39] “But as for me, I believe that Allah alone is my Lord, and I will not associate anyone with my Lord.

[18:40] “And why didst thou not say when thou didst enter thy garden: ‘Only that which Allah wills comes to pass. There is no power save in Allah?’ if thou seest me as less than thee in riches and offspring.

[18:41] “Perhaps my Lord will give me something better than thy garden, and will send on it (thy garden) a thunderbolt from heaven so that it will become a bare slippery ground.

[18:42] “Or its water will become sunk in the earth so that thou wilt not be able to find it.”

[18:43] And his fruit was actually destroyed, and he began to wring his hands for what he had spent on it, and it had all fallen down on its trellises. And he said, ‘Would that I had not associated anyone with my Lord!’

[18:46] And set forth to them the similitude of the life of this world: it is like the water which We send down from the sky, and the vegetation of the earth is mingled with it, and then it becomes dry grass broken into pieces which the winds scatter. And Allah has power over every thing.

[18:47] Wealth and children are an ornament of the life of this world. But enduring good works are better in the sight of thy Lord in respect of immediate reward, and better in respect of future hope.

[18:52] I did not make them witness the creation of the heavens and the earth, nor their own creation; nor could I take as helpers those who lead people astray.

[18:110] Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.’

Sura Maryam – Chapter 19 (18 verses)

[19:9] He said, ‘My Lord, how shall I have a son when my wife is barren and I have reached the extreme limit of old age?’

[19:10] He said, ‘So it is.’ But thy Lord says, ‘It is easy for Me, and indeed I created thee before, when thou wast nothing.’

[19:23] So Mary conceived him, and withdrew with him to a remote place.

[19:24] And the pains of childbirth drove her unto the trunk of a palm-tree. She said, ‘O! would that I had died before this and had become a thing quite forgotten!’

[19:25] Then he called her from beneath her, saying, “Grieve not. Thy Lord has placed a rivulet below thee;

[19:26] “And shake towards thyself the trunk of the palm-tree; it will cause fresh ripe dates to fall upon thee.

[19:36] It does not befit the Majesty of Allah to take unto Himself a son. Holy is He. When He decrees a thing, He says to it, ‘Be!’, and it is.

[19:66] He is the Lord of the heavens and the earth and of all that is between the two. Serve Him, therefore, and be steadfast in His service. Dost thou know any equal of His?

[19:67] And says man, ‘What! when I am dead, shall I be brought forth alive?’

[19:68] Does not man remember that We created him before, when he was naught?

[19:89] And they say, ‘The Gracious God has taken unto Himself a son.’

[19:90] Assuredly, you have done a most monstrous thing!

[19:91] The heavens might well-nigh burst thereat, and the earth cleave asunder, and the mountains fall down in pieces,

[19:92] Because they ascribe a son to the Gracious God.

[19:93] Whereas it becomes not the Gracious God to take unto Himself a son.

[19:94] There is none in the heavens and the earth but he shall come to the Gracious God as a bondman.

[19:95] Indeed, He comprehends them by His knowledge and has numbered them all fully.

[19:99] And how many a generation have We destroyed before them! Canst thou see a single one of them, or hear even a whisper of them?

Sura Taha – Chapter 20 (18 verses)

[20:3] We have not sent down the Qur’an to thee that thou shouldst be distressed,

[20:4] But as an exhortation for him who fears God,

[20:5] And a revelation from Him Who created the earth and the high heavens.

[20:6] He is the Gracious God Who has settled Himself on the Throne.

[20:7] To Him belongs whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the moist subsoil.

[20:8] And if thou speakest aloud, it makes no difference, for He knows the secret thought and what is yet more hidden.

[20:38] “And We did indeed confer a favor upon thee Moses at another time also,

[20:39] “When We revealed to thy mother what was an important revelation, saying,

[20:40] “‘Put him in the ark, and throw it into the river, then the river will cast it on to the bank, and one who is an enemy to Me and also an enemy to him will take him up.’ And I wrapped thee with love from Me; and this I did that thou mightest be reared before My eye.

[20:41] “When thy sister walked along and said, ‘Shall I guide you to one who will take charge of him?’ So We restored thee to thy mother that her eye might be cooled and she might not grieve. And thou didst kill a man, but We delivered thee from sorrow. Then We proved thee in various ways. And thou didst tarry several years among the people of Midian. Then thou camest up to the standard, O Moses.

[20:51] Moses said, ‘Our Lord is He Who gave unto everything its proper form and then guided it to its proper function.’

[20:54] It is He Who has made the earth for you a cradle, and has caused pathways for you to run through it; and Who sends down rain from the sky, and thereby We bring forth various kinds of vegetation.

[20:55] Eat ye and pasture your cattle. Verily, in this are Signs for those who are endued with reason.

[20:56] From it have We created you, and into it shall We cause you to return, and from it shall We bring you forth once more.

[20:99] Your God is only Allah, besides Whom there is no God. He embraces all things in his knowledge.

[20:106] And they ask thee concerning the mountains. Say, ‘My lord will break them into pieces and scatter them as dust.

[20:107] ‘And He will leave them as a barren, level plain,

[20:108] ‘Wherein thou wilt see no depression, or elevation.’

Sura Anbiyya – Chapter 21 (27 verses)

[21:5] God said to the Prophet, “Say, ‘My Lord knows what is spoken in the heaven and the earth. And He is the All-Hearing, the All-Knowing,’”

[21:8] And We sent none as Messengers before thee but men to whom We sent revelations. So ask the people of the Reminder, if you know not.

[21:9] And We did not give them bodies that ate no food, nor were they to live for ever.

[21:17] And We created not the heaven and the earth and all that is between the two in play.

[21:18] If We had wished to find a pastime, We would surely have found it in what is with Us if at all We were to do such a thing.

[21:20] To Him belongs whosoever is in the heavens and the earth. And those who are in His presence do not disdain to worship Him, nor do they weary;

[21:21] They glorify Him night and day; and they slack not.

[21:22] Have they taken gods from the earth who raise the dead?

[21:23] If there had been in them (the heavens and the earth) other gods besides Allah, then surely both would have gone to ruin. Glorified then be Allah, the Lord of the Throne, above what they attribute.

[21:24] He cannot be questioned as to what He does, but they will be questioned.

[21:25] Have they taken gods besides Him? Say, ‘Bring forth your proof. Here is the Book of those with me, and the Book of those before me.’ Nay, most of them know not the truth, and so they turn away.

[21:27] And they say, ‘The Gracious God has taken to Himself a son.’ Holy is He. Nay, they are only honored servants.

[21:31] Do not the disbelievers see that the heavens and the earth were a closed-up mass, then We opened them out? And We made from water every living thing. Will they not then believe?

[21:32] And We have made in the earth firm mountains lest it should quake with them; and We have made therein wide pathways, that they may be rightly guided.

[21:33] And We have made the heaven a roof, well protected; yet they turn away from its Signs.

[21:34] And He it is Who created the night and the day, and the sun and the moon, each gliding along in its orbit.

[21:35] We granted not everlasting life to any human being before thee. If then thou shouldst die, shall they live here for ever?

[21:36] Every soul shall taste of death; and We prove you with evil and good by way of trial. And to Us shall you be returned.

[21:43] Say, ‘Who can protect you by night and by day from the Gracious God?’ Yet they turn away from the remembrance of their Lord.

[21:44] Have they any gods that can protect them besides Us? They cannot help themselves, nor can they be befriended by any one against Us.

[21:57] He replied, ‘Nay, your Lord is the Lord of the heavens and the earth, He Who made them; and I am one of those who bear witness to that.

[21:79] And remember David and Solomon when they exercised their respective judgments concerning the crop when the sheep of certain people strayed therein by night; and We were witness to their judgment.

[21:80] We gave Solomon the right understanding of the matter and to each of them gave We wisdom and knowledge. And We subjected the mountains and the birds to celebrate God’s praises with David. And it is We Who do all such things.

[21:81] And We taught him the making of coats of mail for you, that they might protect you form each other’s violence. Will you then be thankful?

[21:82] And We subjected to Solomon the violent wind. It blew, at his bidding, toward the land which We had blessed. And We have knowledge of all things.

[21:83] And We subjected to him deep divers who dived for him, and did other work besides that; and it was We Who guarded them.

[21:105] Remember the day when We shall roll up the heavens like the rolling up of written scrolls by a scribe. As We began the first creation, so shall We repeat it — a promise binding upon Us; We shall certainly perform it.

Sura Hajj – Chapter 22 (21 verses)

[22:2] O people, fear your Lord; verily the earthquake of the Hour is a tremendous thing —

[22:3] The day when you see it, every woman giving suck shall forget her suckling and every pregnant woman shall cast her burden; and thou shalt see men as drunken while they will not be drunken, but severe will indeed be the punishment of Allah.

[22:6] O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a sperm drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our power manifest to you. And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.

[22:7] That is because Allah is the Truth, and that it is He Who brings the dead to life, and that He has power over all things;

[22:8] And because the Hour will certainly come, there is no doubt about it, and because Allah will raise up those who are in the graves.

[22:19] Hast thou not seen that to Allah submits whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many of mankind? But there are many who become deserving of punishment. And whomsoever Allah disgraces, none can raise him to honor. Verily, Allah does what He pleases.

[22:32] Remaining ever inclined to Allah, not associating anything with Him. And whoso associates anything with Allah, falls, as it were, from a height, and the birds snatch him up, or the wind blows him away to a distant place.

[22:33] That is so. And whoso respects the sacred Signs of Allah — that indeed proceeds from the righteousness of hearts.

[22:38] Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.

[22:46] And how many a city have We destroyed, while it was given to wrongdoing, so that it is fallen down on its roofs; and how many a deserted well and lofty castle!

[22:47] Have they not travelled in the land, so that they may have hearts wherewith to understand, or ears wherewith to hear? But the fact is that it is not the eyes that are blind, but it is the hearts which are in the breasts that are blind.

[22:62] That is because Allah causes the night to enter into the day, and causes the day to enter into the night, and because Allah is All-Hearing, All-Seeing.

[22:63] That is because it is Allah Who is the Truth, and that which they call on beside Him is falsehood, and because Allah is the High, the Great.

[22:64] Hast thou not seen that Allah sends down water from the sky and the earth becomes green? Allah is indeed the Knower of subtleties, the All-Aware.

[22:65] To Him belongs all that is in the heavens and all that is in the earth. And surely Allah is Self-Sufficient, Praiseworthy.

[22:66] Hast thou not seen that Allah has subjected to you whatever is in the earth, and the ships that sail through the sea by His command? And He withholds the rain from falling on the earth save by His leave. Surely, Allah is Compassionate and Merciful to men.

[22:67] And He it is Who gave you life, then He will cause you to die, then will He give you life again. Surely, man is most ungrateful.

[22:71] Dost thou not know that Allah knows whatsoever is in the heavens and the earth? Surely, it is all preserved in a Book, and that is easy for Allah.

[22:72] And they worship beside Allah that for which He has sent down no authority, and that of which they have no knowledge. And for those that do wrong there is no helper.

[22:74] O men, a similitude is set forth, so listen to it. Surely, those on whom you call instead of Allah cannot create even a fly, though they combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom. Weak indeed are both the seeker and the sought.

[22:75] They esteem not Allah with the estimation which is His due. Surely, Allah is Powerful, Mighty.

Sura Al-Mu’minun – Chapter 23 (36 verses)

[23:13] Indeed, We created man from an extract of clay;

[23:14] Then We placed him as a drop of sperm in a safe depository;

[23:15] Then We fashioned the sperm into a clot; then We fashioned the clot into a shapeless lump; then We fashioned bones out of this shapeless lump; then We clothed the bones with flesh; then We developed it into another creation. So blessed be Allah, the Best of creators.

[23:16] Then after that you must surely die.

[23:17] Then on the Day of Resurrection will you be raised up.

[23:18] And We have created above you seven heavens lying one above the other, and We are never neglectful of the creation.

23:19] And We sent down water from the sky according to measure, and We caused it to stay in the earth — and surely it is We Who determine its taking away —

[23:20] And We produced for you thereby gardens of date-palms and vines; for you therein are abundant fruits; and of them you eat.

[23:21] And a tree which springs forth from Mount Sinai; it produces oil and a sauce for those who eat.

[23:22] And in the cattle also there is a lesson for you. We give you to drink of that which is in their bellies and you have in them many benefits, and of them you also eat;

[23:23] And on them and on ships you are borne.

[23:28] So We sent revelation to Nuh, saying, “Make the Ark under Our eyes and according to Our revelation. And when Our command comes, and the fountains of the earth gush forth, take thou into it two of every kind, male and female, and thy family, except those of them against whom the word has already gone forth. And address Me not concerning those who have done wrong; they shall be drowned.

[23:29] “And when thou hast settled on the Ark — thou and those that are with thee — say, ‘All praise belongs to Allah Who has saved us from the unjust people!’

[23:36] ‘Does he promise you that when you are dead and have become dust and bones, you will be brought forth again?

[23:37] ‘Far, far from truth is that which you are promised.

[23:38] ‘There is no life other than our present life; we were lifeless and now we live, but we shall not be raised up again.

[23:51] And We made the son of Mary and his mother a Sign, and gave them refuge on an elevated land of green valleys and springs of running water.

[23:79] And He it is Who has created for you ears, and eyes, and hearts; but little thanks do you give.

[23:80] And He it is Who has multiplied you in the earth, and unto Him shall you be gathered.

[23:81] And He it is Who gives life and causes death, and in His hands is the alternation of night and day. Will you not then understand?

[23:82] But they say like what the former people said.

[23:83] They say, ‘What! when we are dead and have become mere dust and bones, shall we indeed be raised up again?

[23:84] ‘This is what we have been promised before, we and our fathers. This is nothing but fables of the ancients.’

[23:85] Say, ‘To whom belongs the earth and whosoever is therein, if you know?’

[23:86] ‘To Allah’, they will say. Say, ‘Will you not then be admonished?’

[23:87] Say, ‘Who is the Lord of the seven heavens, and the Lord of the Great Throne?’

[23:88] They will say, ‘They are Allah’s.’ Say, ‘Will you not then take Him as your Protector?’

[23:89] Say, ‘In Whose hand is the dominion over all things and Who protects, but against Whom there is not protection, if you know?’

[23:90] They will say, ‘All this belongs to Allah.’ Say, ‘How then are you deluded?’

[23:92] Allah has not taken unto Himself any son, nor is there any other God along with Him; in that case each god would have taken away what he had created, and some of them would surely have dominated over others. Glorified be Allah above all that which they attribute to Him!

[23:93] Knower of the unseen and of the seen! Exalted therefore is He above all that which they associate with Him!

[23:113] God will say, ‘What number of years did you tarry in the earth?’

[23:115] He will say, ‘You tarried but a little, if only you knew!

[23:114] They will say, ‘We tarried for a day or part of a day, but ask those who keep count.’

[23:116] ‘Did you then think that We had created you without purpose, and that you would not be brought back to Us?’

[23:117] Exalted then be Allah, the True King. There is no God but He, the Lord of the Glorious Throne.

Sura Nur – Chapter 24 (9 verses)

[24:36] Allah is the Light of the heavens and the earth. The similitude of His light is as a lustrous niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from a blessed tree — an olive — neither of the east nor of the west, whose oil would well-nigh glow forth even though fire touched it not. Light upon light! Allah guides to His light whomsoever He will. And Allah sets forth parables to men, and Allah knows all things full well.

[24:40] And as to those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water until, when he comes up to it, he finds it to be nothing. And he finds Allah near him, Who then fully pays him his account; and Allah is swift at reckoning.

[24:41] Or their deeds are like thick darkness in a vast and deep sea, which a wave covers, over which there is another wave, above which are clouds: layers of darkness, one upon another. When he holds out his hand, he can hardly see it: and he whom Allah gives no light — for him there is no light at all.

[24:42] Hast thou not seen that it is Allah Whose praises all who are in the heavens and the earth celebrate, and so do the birds with their wings outspread? Each one knows his own mode of prayer and praise. And Allah knows well what they do.

[24:43] And to Allah belongs the kingdom of the heavens and the earth, and to Allah shall be the return.

[24:44] Hast thou not seen that Allah drives the clouds, then joins them together, then piles them up so that thou seest rain issue forth from the midst thereof? And He sends down from the sky clouds like mountains wherein is hail, and He smites therewith whom He pleases, and turns it away from whom He pleases. The flash of its lightning may well-nigh take away the sight.

[24:45] Allah alternates the night and the day. Therein surely is a lesson for those who have eyes.

[24:46] And Allah has created every animal from water. Of them are some that go upon their bellies, and of them are some that go upon two feet, and among them are some that go upon four. Allah creates what He pleases. Surely, Allah has the power to do all that He pleases.

[24:65] Hearken ye! To Allah belongs whatsoever is in the heavens and the earth. He does know in what condition you are. And on the day when they will be returned unto Him, He will inform them of what they did. And Allah knows everything full well.

Sura Furqan – Chapter 25 (21 verses)

[25:2] Blessed is He Who has sent down the Discrimination to His servant, that he may be a Warner to all the worlds —

[25:3] He to Whom belongs the kingdom of the heavens and the earth. And He has taken unto Himself no son, and has no partner in the kingdom, and has created everything, and has ordained for it its proper measure.

[25:4] Yet they have taken besides Him gods, who create nothing but are themselves created, and who have no power to harm or benefit themselves and they control not death nor life nor resurrection.

[25:6] And they say, ‘These are fables of the ancients; and he has got them written down, and they are dictated to him morning and evening.’

[25:7] Say, ‘He Who knows every secret that is in the heavens and the earth has revealed it. Indeed, He is Most Forgiving, Merciful.’

[25:8] And they say, ‘What is the matter with this Messenger that he eats food, and walks in the streets? Why has not an angel been sent down to him that he might be a warner with him?

[25:21] And We never sent any Messengers before thee but surely they ate food and walked in the streets. And We make some of you a trial for others. Will you then be steadfast? And thy Lord is All- Seeing.

[25:41] And these (Meccans) must have visited the town whereon was rained an evil rain. Have they not then seen it? Nay, they hope not to be raised after death. (Madain Saleh possibly referred here is in north of Medina, some 7 hours drive from Mecca: Madain Saleh or the Al Hijr of the Holy Quran?

[25:45] Dost thou think that most of them hear or understand? They are only like cattle — nay, they are worst astray from the path.

[25:46] Hast thou not seen how thy Lord lengthens the shade? And if He had pleased, He could have made it stationary. Then We make the sun a guide thereof.

[25:47] Then We draw it in towards Ourself, an easy drawing in.

[25:48] And He it is Who has made the night a covering for you, and Who has made sleep for rest, and has made the day for rising up.

[25:49] And He it is Who sends the winds as glad tidings before His mercy, and We send down pure water from the sky,

[25:50] That We may thereby give life to a dead land, and give it for drink to Our creation — cattle and men in great numbers.

[25:51] And We have explained it to them in diverse ways that they may take heed, but most men would reject everything but disbelief.

[25:54] And He it is Who has caused the two seas to flow, this palatable and sweet, and that saltish and bitter; and between them He has placed a barrier and a great partition.

[25:55] And He it is Who has created man from water, and has made for him kindred by descent and kindred by marriage; and thy Lord is All- Powerful.

[25:59] And trust thou in the Living One, Who dies not, and glorify Him with His praise. And sufficient is He as the Knower of the sins of His servants,

[25:60] He Who created the heavens and the earth and all that is between them in six periods, then He settled Himself on the Throne. The Gracious God! Ask thou then concerning Him one who knows.

[25:62] Blessed is He Who has made mansions in the heaven and has placed therein a Lamp and a Moon giving light.

[25:63] And He it is Who has made the night and the day, each following the other, for him who desires to remember, or desires to be grateful.

Al-Shu`ara’ – Chapter 26 (42 verses)

[26:6] And there comes not to them a new Reminder from the Gracious God, but they turn away from it.

[26:8] Have they not looked at the earth, how many of every noble species have We caused to grow therein?

[26:9] In that there is a Sign indeed; but most of these would not believe.

[26:10] And Indeed, thy Lord — He is the Mighty, the Merciful.

[26:24] Pharaoh said, ‘And what is the Lord of the worlds?’

[26:25] Moses said, ‘The Lord of the heavens and the earth and of all that is between the two, if you would be convinced.’

[26:26] Pharaoh said to those around him, ‘Do you not hear?’

[26:27] Moses said, ‘Your Lord, and the Lord of your fathers of yore.’

[26:28] Pharaoh said, ‘Most surely this Messenger of yours who has been sent to you is a madman.’

[26:29] Moses said, ‘The Lord of the East and of the West, and of all that is between the two, if you did but understand.’

[26:30] Pharaoh said, ‘If thou takest a God other than me, I will certainly put thee into prison.’

[26:78] ‘They are all enemies to me, except the Lord of the worlds;

[26:79] ‘Who has created me, and it is He Who guides me;

[26:80] ‘And Who gives me food and gives me drink;

[26:81] ‘And when I am ill, it is He Who restores me to health;

[26:82] ‘And Who will cause me to die, and then bring me to life again;

[26:83] ‘And Who, I hope, will forgive me my faults on the Day of Judgment.

[26:98] ‘By Allah, we were in manifest error,

[26:99] ‘When we held you as equal with the Lord of the worlds;

[26:100] ‘And none led us astray but the guilty ones.

[26:105] And verily thy Lord — He is the Mighty, the Merciful.

[26:110] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

[26:123] And verily thy Lord — He is the Mighty, the Merciful.

[26:128] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

[26:134] ‘He has helped you with cattle, and sons,

[26:135] ‘And gardens, and springs.

[26:141] And verily thy Lord — He is the Mighty, the Merciful.

[26:146] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

[26:147] ‘Will you be left secure amid the things that you have here,

[26:148] ‘Amid gardens and springs,

[26:149] ‘And cornfields, and date palms with heavy spathes near breaking?

[26:160] And surely thy Lord — He is the Mighty, the Merciful.

[26:165] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

[26:167] ‘And leave your wives whom your Lord has created for you? Nay, you are a people who transgress.’

[26:176] And surely thy Lord — He is the Mighty, the Merciful.

[26:181] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

[26:185] ‘And fear Him Who created you and the earlier peoples.’

[26:192] And surely thy Lord — He is the Mighty, the Merciful.

[26:193] And verily this is a revelation from the Lord of the worlds.

[26:194] The Spirit, Faithful to the Trust, has descended with it.

[26:218] And put thy trust in the Mighty, the Merciful,

[26:219] Who sees thee when thou standest up in Prayer.

Sura Naml – Chapter 27 (28 verses)

[27:9] So when he came to it, he was called by a voice: ‘Blessed is he who is in the fire and also those around it; and glorified be Allah, the Lord of the worlds.

[27:10] ‘O Moses verily I am Allah, the Mighty, the Wise.

[27:18] And there were gathered together unto Solomon his hosts of Jinn and men and birds, and they were formed into separate divisions,

[27:26] ‘And Satan has bidden them not to worship Allah, Who brings to light that which is hidden in the heavens and the earth, and Who knows what you conceal and what you make known.

[27:27] ‘Allah! there is no God but He, the Lord of the Mighty Throne.’

[27:45] It was said to her, ‘Enter the palace.’ And when the Queen Saba saw it, she thought it to be a great expanse of water, and she uncovered her shanks. Solomon said, ‘It is a palace paved smooth with slabs of glass.’ She said, ‘My Lord, I indeed wronged my soul; and I submit myself with Solomon to Allah, the Lord of the worlds.’

[27:46] And We sent to Thamud their brother Salih, who said, ‘Worship Allah.’ But behold, they became two parties contending with each other.

[27:47] He said, ‘O my people, why do you wish to hasten on the evil rather than the good? Wherefore do you not ask forgiveness of Allah that you may be shown mercy?’

[27:48] They said, ‘We auger evil from thee and from those that are with thee.’ He said, ‘The cause of your evil fortune is with Allah. Nay, but you are a people who are on trial.’

[27:51] And they planned a plan, and We planned a plan, but they perceived it not.

[27:52] Then see how evil was the end of their plan! Indeed, We utterly destroyed them and their people all together.

[27:53] And yonder are their houses empty, because of their wrongdoing. In that, verily, is a Sign for a people who possess knowledge.

[27:54] And We saved those who believed and feared God. (To study the archaeology of the prophet Salih: The Thamud: Petra and Madain Salih)

[27:61] Or, Who created the heavens and the earth, and Who sent down water for you from the sky wherewith We cause to grow beautiful orchards? You could not cause their trees to grow. Is there a God besides Allah? Nay, they are a people who deviate from the right path.

[27:62] Or, Who made the earth a place of rest, and placed rivers in its midst, and placed upon it firm mountains, and put a barrier between the two waters? Is there a God besides Allah? Nay, most of them know not.

[27:63] Or, Who answers the distressed person when he calls upon Him, and removes the evil, and makes you successors in the earth? Is there a God besides Allah? Little is it that you reflect.

[27:64] Or, Who guides you in every kind of darkness of the land and of the sea, and Who sends the winds as glad tidings before His mercy? Is there a God besides Allah? Exalted is Allah above what they associate with Him.

[27:65] Or, Who originates creation, and then repeats it and Who provides for you from the heaven and the earth? Is there a God besides Allah? Say, ‘Bring forward your proof if you are truthful.’

[27:66] Say, ‘None in the heavens and the earth knows the unseen save Allah; and they do not know when they will be raised up.’

[27:68] And those who disbelieve say, ‘What! when we and our fathers have become dust, shall we indeed be brought forth again?

[27:69] ‘We were surely promised this before — we and our fathers; this is nothing but tales of the ancients.’

[27:70] Say, ‘Travel in the earth and see how evil was the end of the sinful!’

[27:76] And there is nothing hidden in the heaven and the earth, but it is recorded in a clear Book.

[27:83] And when the sentence is passed against them, We shall bring forth for them a germ out of the earth, which shall wound them because people did not believe in Our Signs.

[27:87] Have they not seen that We have made the night that they may rest therein, and the day sight-giving? In that verily are Signs for a people who believe.

[27:88] And on the day when the trumpet will be blown, whoever is in the heavens and whoever is in the earth will be struck with terror, save him whom Allah pleases. And all shall come unto Him, humbled.

[27:89] And thou seest the mountains which thou thinkest to be firmly fixed, but they shall pass away like the passing of the clouds — the work of Allah Who has made everything perfect. Verily, He knows full well what you do.

[27:94] And say, ‘All praise belongs to Allah; He will soon show you His Signs, and you will know them.’ And thy Lord is not unaware of what you do.

Sura Qasas – Chapter 28 (14 verses)

[28:15] And when Moses reached his age of full strength and attained maturity, We gave him wisdom and knowledge; and thus do We reward those who do good.

[28:31] And when he came to it, he was called by a voice from the right side of the Valley, in the blessed spot, out of the tree: ‘O Moses, Indeed I am, I am Allah, the Lord of the worlds.’

[28:41] So We seized Pharaoh and his hosts, and cast them into the sea. See, then, how evil was the end of the wrongdoers!

[28:44] And We gave the Book to Moses, after We had destroyed the earlier generations, as a source of enlightenment for men, and a guidance and a mercy, that they might reflect.

[28:45] And thou wast not on the western side of the Mount when We revealed the command to Moses, nor wast thou among the witnesses.

[28:47] And thou wast not at the side of the Mount when We called. But We have sent thee as a mercy from thy Lord, that thou mayest warn a people to whom no Warner had come before thee, that they may reflect.

[28:58] And they say, ‘If we were to follow the guidance with thee, we should be snatched away from our land.’ Have We not established for them a safe sanctuary, to which are brought the fruits of all things, as a provision from Us? But most of them know not.

[28:59] And how many a habitation have We destroyed which exulted in its manner of life! And these are their dwellings which have not been inhabited after them except a little. And it is We Who became the Inheritors.

[28:69] And thy Lord creates whatever He pleases and chooses whomsoever He pleases. It is not for them to choose. Glorified be Allah, and far is He above all that they associate with Him.

[28:71] And He is Allah; there is no God but He. To Him belongs all praise in the beginning and the Hereafter. His is the judgment and to Him shall you be brought back.

[28:72] Say, ‘Tell me, if Allah make the night continue over you till the Day of Resurrection, what God is there besides Allah who could bring you light? Will you not then hearken?’

[28:73] Say, ‘Tell me, if Allah make the day continue over you till the Day of Resurrection, what God is there besides Allah who could bring you a night wherein you could rest? Will you not then see?’

[28:74] And of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His bounty, and that you may be grateful.

[28:89] And call not on any other God beside Allah. There is no God but He. Everything will perish except Himself. His is the judgement, and to Him will you be brought back.

Sura Ankabut – Chapter 29 (19 verses)

[29:7] And whoso strives, strives only for his own soul; Indeed Allah is Independent of all creatures.

[29:15] And We certainly sent Noah to his people, and he dwelt among them a thousand years save fifty years. Then the deluge overtook them, while they were wrongdoers.

[29:16] But We saved him and those who were with him in the Ark; and We made it a Sign for all peoples.

[29:20] See they not how Allah originates creation, then repeats it? That surely is easy for Allah.

[29:21] Say, ‘Travel in the earth, and see how He originated the creation. Then will Allah provide the latter creation.’ Surely, Allah has power over all things.

[29:23] And you cannot frustrate the designs of Allah in the earth nor in the heaven; nor have you any friend or helper beside Allah.

[29:42] The case of those who take helpers beside Allah is like unto the case of the spider, who makes for herself a house; and surely the frailest of all houses is the house of the spider, if they but knew!

[29:43] Verily, Allah knows whatever they call upon beside Him; and He is the Mighty, the Wise.

[29:44] And these are similitudes which We set forth for mankind, but only those understand them who have knowledge.

[29:45] Allah created the heavens and the earth in accordance with the requirements of wisdom. In that surely is a Sign for the believers.

[29:53] Say, ‘Allah is sufficient as a Witness between me and you. He knows what is in the heavens and the earth. And as for those who believe in falsehood and disbelieve in Allah, they it is who are the losers.’

[29:57] O My servants who believe! verily, vast is My earth, so worship Me alone.

[29:58] Every soul shall taste of death; then to Us shall you be brought back.

[29:61] And how many an animal there is that carries not its own sustenance! Allah provides for it and for you. And He is the All-Hearing, the All-knowing.

[29:62] And if thou ask them, ‘Who has created the heavens and the earth and pressed into service the sun and the moon?’, they will surely say, ‘Allah.’ How then are they being turned away from the truth?

[29:63] Allah enlarges the means of sustenance for such of His servants as He pleases, and straitens them for whom He pleases. Surely Allah has full knowledge of all things.

[29:64] And if thou ask them, ‘Who sends down water from the sky and therewith gives life to the earth after its death?’, they will surely say, ‘Allah.’ Say, ‘All praise belongs to Allah.’ But most of them understand not.

[29:65] And this life of the world is nothing but a pastime and a sport, and the Home of the Hereafter — that indeed is Life, if they but knew!

[29:70] And as for those who strive in Our path — We will surely guide them in Our ways. And verily Allah is with those who do good.

Sura Rum – Chapter 30 (19 verses)

[30:12] Allah originates creation; then He repeats it; then to Him shall you be brought back.

[30:18] So glorify Allah when you enter the evening and when you enter the morning —

[30:19] And to Him belongs all praise in the heavens and the earth — and glorify Him in the afternoon and when you enter upon the time of the decline of the sun.

[30:20] He brings forth the living from the dead, and He brings forth the dead from the living; and He gives life to the earth after its death. And in like manner shall you be brought forth.

[30:21] And one of His Signs is this, that He created you from dust; then, behold, you are men who move about on the face of the earth.

[30:22] And one of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are Signs for a people who reflect.

[30:23] And among His Signs is the creation of the heavens and the earth, and the diversity of your tongues and colors. In that surely are Signs for those who possess knowledge.

[30:24] And among His Signs is your sleep by night and day, and your seeking of His bounty. In that surely are Signs for a people who hear.

[30:25] And one of His Signs is this, that He shows you the lightning as a source of fear and hope, and He sends down water from the sky, and quickens therewith the earth after its death. In that surely are Signs for a people who understand.

[30:26] And among His Signs is this, that the heaven and the earth stand firm by His command. Then when He calls you by a call coming from the earth, behold, you will come forth.

[30:27] And to Him belongs whosoever is in the heavens and the earth. All are obedient to Him.

[30:28] And He it is Who originates the creation, then repeats it, and it is most easy for Him. His is the most exalted state in the heavens and the earth; and He is the Mighty, the Wise.

[30:31] So set thy face to the service of religion as one devoted to God. And follow the nature made by Allah — the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not.

[30:47] And among His Signs is this, that He sends the winds as bearers of glad tidings and that He may make you taste of His mercy, and that the ships may sail at His command, and that you may seek of His bounty, and that you may be grateful.

[30:49] It is Allah Who sends the winds so that they raise a cloud. Then He spreads it in the sky as He pleases and places it layer upon layer and thou seest the rain issuing forth from its midst. And when He causes it to fall on whom He pleases of His servants, behold! they rejoice;

[30:50] Though before that — before it was sent down upon them — they were in despair.

[30:51] Look, therefore, at the marks of Allah’s mercy: how He quickens the earth after its death. Verily, the same God will quicken the dead; for He has power over all things.

[30:52] And if We sent a wind and they saw it (their harvest) turn yellow, they would certainly, thereafter, begin to deny Our favors.

[30:55] It is Allah Who created you in a state of weakness, and after weakness gave strength; then, after strength, caused weakness and old age. He creates what He pleases. He is the All-knowing, the All-Powerful.

Sura Luqman – Chapter 31 (14 verses)

[31:11] He has created the heavens without any pillars that you can see, and He has placed in the earth firm mountains that it may not quake with you, and He has scattered therein all kinds of creatures; and We have sent down water from the clouds, and caused to grow therein every noble species.

[31:12] This is the creation of Allah. Now show me what others beside Him have created. Nay, but the wrongdoers are in manifest error.

[31:15] And We have enjoined on man concerning his parents — his mother bears him in weakness upon weakness, and his weaning takes two years — ‘Give thanks to Me and to thy parents. Unto Me is the final return.

[31:17] ‘O my dear son! even though it be the weight of a grain of mustard seed, and even though it be in a rock, or in the heavens, or in the earth, Allah will surely bring it out; verily Allah is the Knower of all subtleties, All-Aware.

[31:21] Have you not seen that Allah has pressed for you into service whatever is in the heavens and whatever is in the earth, and has completed His favors on you, both externally and internally? And among men there are some who dispute concerning Allah, without knowledge or guidance or an illuminating Book.

[31:26] And if thou ask them, ‘Who created the heavens and the earth?’, they will surely answer, ‘Allah.’ Say, ‘All praise belongs to Allah.’ But most of them know not.

[31:27] To Allah belongs whatever is in the heavens and the earth. Verily, Allah is Self-Sufficient, Praiseworthy.

[31:28] And if all the trees that are in the earth were pens, and the ocean were ink, with seven oceans swelling it thereafter, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise.

[31:29] Your creation and your resurrection are only like the creation and resurrection of a single soul. Verily Allah is All-Hearing, All-Seeing.

[31:30] Hast thou not seen that Allah makes the night pass into the day, and makes the day pass into the night, and He has pressed the sun and the moon into service; each pursuing its course till an appointed term, and that Allah is well aware of what you do?

[31:31] That is because it is Allah alone Who is the True God, and whatever they call upon beside Him is falsehood, and because it is Allah alone Who is the Most High, the Incomparably Great.

[31:32] Dost thou not see that the ships sail on the sea by the favor of Allah, that He may show you of His Signs? Therein surely are Signs for everyone who is patient and grateful.
[31:33] And when waves engulf them like so many coverings, they call upon Allah, being sincere to Him in faith; but when He brings them safe to land, then some of them take the right course. And none denies Our Signs save every perfidious and ungrateful person.
[31:35] Verily, with Allah alone is the knowledge of the Hour. And He sends down the rain, and He knows what is in the wombs. And no soul knows what it will earn tomorrow, and no soul knows in what land it will die. Surely, Allah is All-Knowing, All-Aware.

Sura Sajdah – Chapter number 32 (10 verses)

[32:3] The revelation of the Book — there is no doubt about it — is from the Lord and Sustainer of the worlds.

[32:5] Allah it is Who created the heavens and the earth, and that which is between them, in six periods; then He settled on the Throne. You have no helper or intercessor beside Him. Will you not then reflect?

[32:6] He will plan the Divine Ordinance from the heaven unto the earth, then shall it go up to Him in a day the duration of which is a thousand years according to what you reckon.

[32:7] Such is the Knower of the unseen and the seen, the Mighty, the Merciful,

[32:8] Who has made perfect everything He has created. And He began the creation of man from clay.

[32:9] Then He made his progeny from an extract of an insignificant fluid.

[32:10] Then He fashioned him and breathed into him of His spirit. And He has given you ears, and eyes, and hearts. But little thanks do you give!

[32:11] And they say, ‘What! when we are lost in the earth, shall we then become a new creation?’ Nay, but they are disbelievers in the meeting of their Lord. (The first creation by Allah is the main argument for the truth of the second creation or the hereafter.)

[32:27] Does it not guide them how many a generation We have destroyed before them, amid whose dwellings they now walk about? In that surely are Signs. Will they not then hearken? (This verse refers to the study of archaeology.)

[32:28] Have they not seen that We drive the water to the dry land and produce thereby crops of which their cattle eat, and they themselves? Will they not then see?

Sura Ahzab – Chapter 33 (2 verses)

[33:5] Allah has not made for any man two hearts in his breast; nor has He made those of your wives, from whom you keep away by calling them mothers, your real mothers, nor has He made your adopted sons your real sons. That is merely a word of your mouths; but Allah speaks the truth, and He guides to the right path.

[33:10] O ye who believe! remember the favor of Allah on you when there came down upon you hosts, and We sent against them a wind and hosts that you saw not. And Allah sees what you do.

Sura Saba – Chapter 34 (17 verses)

[34:2] All praise is due to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. And His is all praise in the Hereafter; and He is the Wise, the All-Aware.

[34:3] He knows whatever goes into the earth and whatever comes forth from it, and whatever descends from the heaven and whatever ascends into it; and He is Merciful, Most Forgiving.

[34:4] And those who disbelieve say, ‘The Hour will never come upon us.’ Say, ‘Yea, by my Lord Who knows the unseen, it will surely come upon you! Not an atom’s weight in the heavens or in the earth or any thing less than that or greater escapes Him, but all is recorded in a perspicuous Book,

[34:5] ‘That He may reward those who believe and do good works. It is these who will have forgiveness and an honorable provision.’

[34:10] Do they not see what is before them and what is behind them of the heaven and the earth? If We please, We could cause the earth to sink with them, or cause pieces of the sky to fall upon them. In that verily is a Sign for every repentant servant.

[34:11] And certainly, We bestowed grace upon David from Ourselves: ‘O ye mountains, repeat the praises of Allah with him, and O birds, ye also.’ And We made the iron soft for him,

[34:12] Saying, ‘Make thou full-length coats of mail, and make the rings of a proper measure. And do righteous deeds, surely I see all that you do.’

[34:13] And to Solomon We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the Jinn were some who worked under him, by the command of his Lord. And We had told them that if any of them turned away from Our command, We would make him taste the punishment of burning fire.

[34:14] They made for him what he desired; palaces and statues, and basins like reservoirs, and large cooking vessels fixed in their places: ‘Work ye, O House of David gratefully;’ but few of My servants are grateful.

[34:15] And when We decreed his (Solomon’s) death, nothing pointed out to them that he was dead save a worm of the earth that ate away his staff. So when he fell down, the Jinn plainly realized that if they had known the unseen, they would not have remained in a state of degrading torment.

[34:16] There was indeed a Sign for Saba’ in their home-land: two gardens on the right hand and on the left: ‘Eat of the provision of your Lord and be grateful to Him. A good land and a Most Forgiving Lord!’

[34:17] But they turned away; so We sent against them a fierce flood. And We gave them, in lieu of their gardens, two gardens bearing bitter fruit and tamarisk and a few lotetrees.

[34:18] That We awarded them because of their ingratitude; and none do We requite in this way but the ungrateful.

[34:23] Say, ‘Call upon those whom you assert to be gods beside Allah. They control not even the weight of an atom in the heavens or in the earth, nor have they any share in either, nor has He any helper among them.’

[34:25] Say, ‘Who gives you sustenance from the heavens and the earth?’ Say, ‘Allah. Either we or you are on right guidance or in manifest error.’

[34:49] Say, ‘Truly, my Lord hurls the Truth at falsehood. He is the Great Knower of the unseen.’

[34:50] Say, ‘The Truth has come, and falsehood could neither originate any good nor reproduce it.’

Sura Fatir – Chapter 35 (18 verses)

[35:2] All praise belongs to Allah, the Maker of the heavens and the earth, Who employs the angels as messengers, having wings, two, three, and four. He adds to His creation whatever He pleases; for Allah has power over all things.

[35:3] Whatever of mercy Allah grants to men — there is none to withhold it; and whatever He withholds, there is none who can release it after that; and He is the Mighty, the Wise.

[35:4] O ye men, remember the favor of Allah towards you. Is there any Creator other than Allah Who provides for you from the heaven and earth? There is none worthy of worship but He. Whither then are you turned away?

[35:5] And if they reject thee, verily, God’s Messengers have been rejected before thee; and unto Allah all things are brought back for decision.

[35:10] And Allah it is Who sends the winds which raise the clouds; then do We drive them to a lifeless tract of land, and quicken thereby the earth after its death. Likewise shall the Resurrection be.

[35:12] And Allah created you from dust, then from a sperm-drop, then He made you pairs. And no female conceives, nor does she bring forth a child without His knowledge. And no one whose life is prolonged has his life prolonged, nor is anything diminished of his life, but it is recorded in a Book. That surely is easy for Allah.

[35:13] And the two seas are not alike: this one palatable, sweet and pleasant to drink, and the other, salt and bitter. And from each you eat fresh meat, and take forth ornaments which you wear. And thou seest the ships therein ploughing the waves that you may seek of His bounty, and that you may be grateful.

[35:14] He merges the night into the day, and He merges the day into the night. And He has pressed into service the sun and the moon; each one runs its course to an appointed term. Such is Allah, your Lord; His is the kingdom, and those whom you call upon beside Allah own not even a whit.

[35:15] If you call on them, they will not hear your call; and even if they heard it, they could not answer you. And on the Day of Resurrection they will deny your having associated them with God. And none can inform thee like the One Who is All-Aware.

[35:17] If He please, He could destroy you, and bring a new creation instead.

[35:18] And that is not difficult for Allah.

[35:28] Dost thou not see that Allah sends down water from the sky and We bring forth therewith fruits of different colors; and among the mountains are streaks white and red, of diverse hues and others raven black;

[35:29] And of men and beasts and cattle, in like manner, there are various colors? Only those of His servants who possess knowledge fear Allah. Verily, Allah is Mighty, Most Forgiving.

[35:39] Verily, Allah knows the secrets of the heavens and of the earth. Verily, He knows full well all that lies hidden in the breasts.

[35:41] Say, ‘Have you seen your associate- gods whom you call on beside Allah? Show me then what they have created of the earth. Or have they a share in the creation of the heavens? Or have We given them a Book so that they have an evidence therefrom?’ Nay, the wrongdoers promise one another nothing but deception.

[35:42] Surely, Allah holds the heavens and the earth lest they deviate from their places. And if they did deviate, none can hold them after Him. Verily, He is Forbearing, Most Forgiving.

[35:45] Have they not travelled in the earth and seen how evil was the end of those who were before them? And they were stronger than they in power. And Allah is not such that anything in the heavens or the earth should frustrate His plans; verily, He is All-Knowing, All-Powerful.

[35:46] And if Allah were to punish people for what they do, He would not leave a living creature on the surface of the earth; but He grants them respite until an appointed term; and when their appointed time comes, then they will know that Allah has all His servants under His eyes.

Sura Yasin – Chapter 36 (28 verses)

[36:13] Surely, We alone give life to the dead, and We record that which they send forward and that which they leave behind; and all things have We recorded in a clear Book.

[36:23] ‘And what reason have I that I should not worship Him Who has created me, and unto Whom you will be brought back?

[36:24] ‘Shall I take others beside Him as gods? If the Gracious God should intend me any harm, their intercession will avail me naught, nor can they rescue me.

[36:34] And the dead earth is a Sign for them: We quicken it and bring forth therefrom grain, of which they eat.

[36:35] And We have placed in it gardens of date-palms and grapes, and We have caused springs to gush forth therein,

[36:36] That they may eat of the fruit thereof, and it was not their hands that made them. Will they not then be grateful?

[36:37] Holy is He Who created all things in pairs, of what the earth grows, and of themselves, and of what they know not.

[36:38] And a Sign for them is the night from which We strip off the day, and lo! they are in darkness.

[36:39] And the sun is moving on the course prescribed for it. That is the decree of the Almighty, the All- Knowing God.

[36:40] And for the moon We have appointed stages, till it becomes again like an old dry branch of a palm-tree.

[36:41] It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float in an orbit.

[36:42] And a Sign for them is that We carry their offspring in the laden ship,

[36:43] And We have created for them the like thereof whereon they ride.

[36:44] And if We so willed, We could drown them; then they would have no one to succor them, nor would they be rescued,

[36:45] Except through mercy from Us and as a provision for a time.

[36:69] And him whom We grant long life — We revert him to a weak condition of creation. Will they not then understand?

[36:72] Do they not see that, among the things which Our hands have fashioned, We have created for them cattle of which they are masters?

[36:73] And We have subjected the same to them, so that some of them they use for riding and some others they eat.

[36:74] And in them they have other benefits and also drinks. Will they not then be grateful?

[36:75] And they have taken other gods beside Allah, that they might be helped.

[36:76] They are not able to help them, but they will be brought before God as their allied host.

[36:78] Does not man see that We have created him from a mere sperm drop? Yet lo! he is an open quarreler!

[36:79] And he coins similitudes for Us and forgets his own creation. He says, ‘Who can quicken the bones when they are decayed?’

[36:80] Say, ‘He, Who created them the first time, will quicken them; and He knows every kind of creation full well,

[36:81] ‘He Who produces for you fire out of the green tree, and behold, you kindle from it.

[36:82] ‘Has not He Who created the heavens and the earth the power to create the like of them?’ Yea, and He is indeed the Supreme Creator, the All-Knowing.

[36:83] Verily His command, when He intends a thing, is only that He says to it, ‘Be!,’ and it is.

[36:84] So Holy is He, in Whose hand is the kingdom of all things. And to Him will you all be brought back.

Sura Saffat – Chapter 37 (35 verses)

[37:6] Lord of the heavens and the earth and all that is between them and the Lord of the sun’s risings.

[37:7] We have adorned the lowest heaven with an adornment — the planets;

[37:8] And have guarded it against all rebellious satans.

[37:9] They cannot hear anything from the exalted assembly of angels — and they are pelted from every side,

[37:10] Repulsed, and for them is a perpetual punishment —

[37:11] Except him who snatches away something by stealth, and then there pursues him a piercing flame of fire.

[37:12] So ask them whether it is they who are harder to create, or others whom We have created? Them We have created of cohesive clay.

[37:16] And they say, ‘This is nothing but plain magic.

[37:17] ‘What! when we are dead and have become dust and bones, shall we then be raised up again?

[37:18] ‘And our forefathers of yore also?’

[37:19] Say, ‘Yea; and you will then be abased.’

[37:54] ‘When we are dead, and have become dust and bones, shall we indeed be requited?’”

[37:74] Behold, then, how evil was the end of those who were warned. (This and similar verses are about archaeology).

[37:86] When he said to his father and to his people, ‘What is it that you worship?

[37:87] ‘Do you falsely seek gods besides Allah?

[37:88] ‘So what is your idea about the Lord of the worlds?’

[37:96] He said, ‘Do you worship that which you have yourselves carved out,

[37:97] ‘Whereas Allah has created you and your handiwork?’

[37:126] ‘Do you call on Ba‘l, and forsake the Best of creators,

[37:127] ‘Allah, your Lord and the Lord of your forefathers of old?’

[37:134] And assuredly Lot too was one of the Messengers,

[37:135] When We delivered him and all his family,

[37:136] Except an old woman who was among those who stayed behind.

[37:137] Then We utterly destroyed the others.

[37:138] And surely you pass by them in the morning,

[37:139] And by night. Then why do you not understand? (Invitation to the study of archaeology.)

[37:140] And surely Jonah also was one of the Messengers,

[37:141] When he fled to the laden ship;

[37:142] And he cast lots with the crew of the ship and was of the losers.

[37:143] And the fish swallowed him while he was blaming himself.

[37:144] And had he not been of those who glorify God,

[37:145] He would have surely tarried in its belly till the Day of Resurrection.

[37:146] Then We cast him on a bare tract of land, and he was sick;

[37:147] And We caused a plant of gourd to grow over him.

[37:183] And all praise belongs to Allah, the Lord of the worlds.

Sura Sad – Chapter 38 (14 verses)

[38:11] Or is the kingdom of the heavens and the earth and all that is between them theirs? So let them ascend with the means at their disposal.

[38:28] And We have not created the heaven and the earth and all that is between them in vain. That is the view of those who disbelieve. Woe, then, to the disbelievers because of the Fire.

[38:32] When there were brought before David at eventide steeds of noblest breed and swift of foot.

[38:33] He said, ‘I love the love of horses because of the remembrance of my Lord.’ So great was his love of them that when they were hidden behind the veil, he said.

[38:34] ‘Bring them back to me.’ Then he began to pass his hand over their legs and their necks.

[38:37] So We subjected to him the wind, blowing gently by his command whithersoever he desired to go.

[38:38] And the giants, all sorts of builders and divers.

[38:45] And We said to Job, ‘Take in thy hand a handful of dry twigs and strike therewith, and break not thy oath.’ Indeed, We found him steadfast. An excellent servant was he. Surely, he was always turning to God.

[38:67] ‘The Lord of the heavens and the earth, and all that is between the two, the Mighty, the Great Forgiver.’

[38:68] Say, ‘It is a big news.

[38:69] ‘From which you are turning away.

[38:72] When thy Lord said to the angels, ‘I am about to create man from clay.

[38:73] ‘And so when I have fashioned him in perfection, and have breathed into him of My Spirit, fall ye down in submission to him.’

[38:74] So the angels submitted, all of them together. (It means laws of nature are open to systematic study by the human beings).

Sura Zumar – Chapter 39 (16 verses)

[39:5] If Allah had desired to take to Himself a son, He could have chosen whom He pleased out of what He creates. Holy is He! He is Allah, the One, the Most Supreme.

[39:6] He created the heavens and the earth in accordance with the requirements of wisdom. He makes the night to cover the day, and He makes the day to cover the night; and He has pressed the sun and the moon into service; each pursues its course until an appointed time. Hearken, it is He alone Who is the Mighty, the Great Forgiver.

[39:7] He created you from a single being; then from that He made its mate; and He has sent down for you eight head of cattle in pairs. He creates you in the wombs of your mothers, creation after creation, in threefold darkness. This is Allah, your Lord. His is the kingdom. There is no God but He. Whither then are you being turned away?

[39:22] Hast thou not seen that Allah sends down water from the sky, and causes it to flow in the form of streamlets in the earth and then brings forth thereby herbage, varying in its colors? Then it dries up and thou seest it turn yellow; then He reduces it to broken straw. In that verily is a reminder for men of understanding.

[39:39] And if thou ask them, ‘Who created the heavens and the earth?’, they will surely say, ‘Allah.’ Say, ‘What think ye, if Allah intends to do me an injury, will those whom you call upon beside Allah be able to remove the injury inflicted by Him? Or if He wills to show me mercy, could they withhold His mercy?’ Say, ‘Allah is sufficient for me. In Him trust those who would trust.’

[39:43] Allah takes away the souls of human beings at the time of their death; and during their sleep of those also that are not yet dead. And then He retains those against which He has decreed death, and sends back the others till an appointed term. In that surely are Signs for a people who reflect.

[39:45] Say, ‘All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth. And to Him then shall you be brought back.’

[39:47] Say, ‘O Allah! Originator of the heavens and the earth; Knower of the unseen and the seen; Thou alone wilt judge between Thy servants concerning that in which they differed.’

[39:48] And even if the wrongdoers possessed all that is in the earth, and the like thereof in addition to it, they would surely seek to ransom themselves with it from the evil punishment on the Day of Resurrection; but there shall appear unto them, from Allah, that which they never thought of.

[39:63] Allah is the Creator of all things, and He is Guardian over all things.

[39:64] To Him belong the keys of the heavens and the earth; and as for those who disbelieve in the Signs of Allah, these it is who are the losers.

[39:65] Say, ‘Is it other gods than Allah that you bid me worship, O ye ignorant ones?’

[39:68] And they do not esteem Allah, with the esteem that is due to Him. And the whole earth will be but His handful on the Day of Resurrection, and the heavens will be rolled up in His right hand. Glory to Him and exalted is He above that which they associate with Him.

[39:69] And the trumpet will be blown, and all who are in the heavens and all who are in the earth will fall down in a swoon, except those whom Allah will please to exempt. Then will it be blown a second time, and lo! they will be standing, awaiting.

[39:70] And the earth will shine with the light of her Lord, and the Book will be laid open before them, and the Prophets and the witnesses will be brought, and judgment will be given between them with justice, and they will not be wronged.

[39:76] And thou wilt see the angels going round the Throne, glorifying their Lord with His praise. And it will be judged between them with justice. And it will be said: ‘All praise belongs to Allah, the Lord of the worlds.’

Sura Mu’min – Chapter 40 (20 verses)

[40:8] Those who bear the Throne, and those who are around it, glorify their Lord with His praise, and believe in Him, and ask forgiveness for those who believe, saying: ‘Our Lord, Thou dost comprehend all things in Thy mercy and knowledge. So forgive those who repent and follow Thy way; and protect them from the punishment of Hell.

40:14] He it is Who shows you His Signs, and sends down provision for you from heaven; but none pays heed save he who turns to God.

[40:20] He knows the treachery of the eyes and what the breasts conceal.

[40:21] And Allah judges with truth, but those on whom they call beside Him cannot judge at all. Surely, Allah is the All-Hearing, the All-Seeing.

[40:22] Have they not travelled in the earth and seen what was the end of those before them? They were mightier than these in power and in the marks they left in the earth. But Allah seized them for their sins, and they had no protector against Allah.

[40:37] And Pharaoh said: ‘O Haman, build thou for me a lofty building that I may attain to the means of approach,

[40:38] ‘The means of approach to the heavens, so that I may have a look at the God of Moses, and I surely think him to be a liar.’ And thus the evil of his doing was made to look fair in the eyes of Pharaoh, and he was turned away from the right path; and the design of Pharaoh ended in nothing but ruin.

[40:57] Those who dispute concerning the Signs of Allah without any authority having come to them — there is nothing in their breasts but a feeling of greatness which they will never attain. So seek refuge in Allah. Surely He is the All-Hearing, the All-Seeing.

[40:58] Certainly, the creation of the heavens and the earth is greater than the creation of mankind; but most men know not.

[40:59] And the blind and the seeing are not equal; neither are those who believe and do good deeds equal to those who do evil. Little do you reflect.

[40:62] It is Allah Who has made the night for you that you may rest therein, and the day to enable you to see. Verily, Allah is the Lord of bounty for mankind, yet most men are ungrateful.

[40:63] Such is Allah, your Lord, the Creator of all things. There is no God but He. How then are you turned away?

[40:65] Allah it is Who has made for you the earth a resting-place, and the heaven a canopy, and has given you shape and made your shapes perfect, and has provided you with good things. Such is Allah, your Lord. So blessed is Allah, the Lord of the worlds.

[40:66] He is the Living God. There is no God but He. So pray unto Him, being sincere to Him in religion. All praise belongs to Allah, the Lord of the worlds.

[40:68] He it is Who created you from dust, then from a sperm-drop, then from a clot; then He brings you forth as a child; then He lets you grow that you may attain your full strength; then He lets you become old — though some among you are caused to die before — and He lets you live that you may reach a term appointed, and that you may learn wisdom.

[40:69] He it is Who gives life and causes death. And when He decrees a thing, He says to it only, ‘Be!,’ and it is.

[40:80] It is Allah Who has made cattle for you, that you may ride on some of them, and eat of some of them —

[40:81] And you have other advantages in them — and that, by means of them, you may satisfy any desire that there may be in your breasts. And on them and on ships are you borne.

[40:82] And He shows you His Signs; which then of the Signs of Allah will you deny?

[40:83] Have they not travelled in the earth that they might see what was the end of those who were before them? They were more numerous than these, and mightier in power and inthe marks they left behind them in the earth. But all that which they earned was of no avail to them.

Sura Ha Mim Al Sajdah – Chapter 41 (13 verses)

[41:10] Say: ‘Do you really disbelieve in Him Who created the earth in two days? And do you set up equals to Him?’ That is the Lord of the worlds.

[41:11] He placed therein firm mountains rising above its surface, and blessed it with abundance, and provided therein its foods in proper measure in four days — alike for all seekers.

[41:12] Then He turned to the heaven while it was something like smoke, and said to it and to the earth: ‘Come ye both of you, willingly or unwillingly.’ They said, ‘We come willingly.’

[41:13] So He completed them into seven heavens in two days, and He revealed to each heaven its function. And We adorned the lowest heaven with lamps for light and for protection. That is the decree of the Mighty, the All-Knowing.

[41:14] But if they turn away, then say: ‘I warn you of a destructive punishment like the punishment which overtook ‘Ad and Thamud.’

[41:16] As for ‘Ad, they behaved arrogantly in the earth without any justification and said, ‘Who is mightier than we in power?’ Do they not see that Allah, Who created them, is mightier than they in power? Still they continued to deny Our Signs.

[41:17] So We sent upon them a furious wind for several ominous days, that We might make them taste the punishment of humiliation in this life. And the punishment of the Hereafter will surely be more humiliating, and they will not be helped.

[41:22] And they will say to their skins: ‘Why bear ye witness against us?’ They will say: ‘Allah has made us to speak as He has made everything else to speak. And He it is Who created you the first time, and unto Him have you been brought back.

[41:23] ‘And you did not fear while committing sins that your ears and your eyes and your skins would bear witness against you, nay, you thought that even Allah did not know much of what you used to do.

[41:38] And among His Signs are the night and the day and the sun and the moon. Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before Allah, Who created them, if it is Him Whom you really worship.

[41:40] And among His Signs is this: that thou seest the earth lying withered, but when We send down water on it, it stirs and swells with verdure. Surely, He Who quickened it can quicken the dead. Verily He has power over all things.

[41:48] To Him alone is referred the knowledge of the Hour. And no fruits come forth from their spathes, nor does any female bear a child, nor does she give birth to it, but with His knowledge. And on the day when He will call unto them, saying, “Where are My ‘Partners’?” they will say, ‘We declare unto Thee, not one of us is a witness thereto.’

[41:54] Soon We will show them Our Signs in all parts of the earth, and among their own people until it becomes manifest to them that it is the truth. Is it not enough that thy Lord is Witness over all things?

[41:55] Aye, they are surely in doubt concerning the meeting with their Lord. Aye, He certainly encompasses all things.

Sura Shura – Chapter 42 (16 verses)

[42:4] Thus has Allah, the Mighty, the Wise, been revealing to thee and to those that preceded thee.

[42:5] To Him belongs whatever is in the heavens and whatever is in the earth, and He is the High, the Great.

[42:10] Have they taken for themselves protectors other than Him? But it is Allah Who is the real Protector. And He quickens the dead, and He has power over all things.

[42:12] He is the Maker of the heavens and the earth. He has made for you pairs of your own selves, and of the cattle also He has made pairs. He multiplies you therein. There is nothing whatever like unto Him; and He is the All-Hearing, the All-Seeing.

[42:13] To Him belong the keys of the heavens and the earth. He enlarges the provision for whomsoever He pleases and straitens it for whomsoever He pleases. Surely, He knows all things full well.

[42:20] Allah is Benignant to His servants. He provides for whom He pleases. And He is the Powerful, the Mighty.

[42:28] And if Allah should enlarge the provision for His servants, they would rebel in the earth; but He sends down according to a proper measure as He pleases. Indeed, He is All-Aware and All-Seeing with regard to His servants.

[42:29] And He it is Who sends down rain after they have despaired, and spreads out His mercy. And He is the Protector, the Praiseworthy.

[42:30] And among His Signs is the creation of the heavens and the earth, and of whatever living creatures He has spread forth in both. And He has the power to gather them together when He pleases.

[42:33] And of His Signs are the sailing ships on the sea like mountain tops:

[42:34] If He so will, He can cause the wind to become still so that they become motionless upon the surface thereof — in that, surely, are Signs for every person who is most patient and grateful —

[42:50] To Allah belongs the kingdom of the heavens and the earth. He creates what He pleases. He bestows daughters upon whom He pleases, and He bestows sons upon whom He pleases;

[42:51] Or He mixes them, males and females; and He makes whom He pleases barren. Surely, He is All- Knowing, Powerful.

[42:52] And it is not for a man that Allah should speak to him except by revelation or from behind a veil or by sending a messenger to reveal by His command what He pleases. Surely, He is High, Wise.

[42:53] And thus have We revealed to thee the Word by Our command. Thou didst not know what the Book was, nor what the faith. But We have made it (the revelation) a light, whereby We guide such of Our servants as We please. And truly, thou guidest mankind to the right path,

[42:54] The path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Behold! to Allah do all things return.

Sura Zukharaf – Chapter 43 (16 verses)

[43:10] And if thou ask them, ‘Who created the heavens and the earth?’, they will surely say, ‘The Mighty, the All-Knowing God created them.’

[43:11] He, Who has made the earth for you a cradle, and has made pathways, for you therein, that you may follow the right way;

[43:12] And Who sends down water from the sky in proper measure, and We thereby quicken a dead land; — even so will you be raised; —

[43:13] And Who has created all the pairs, and has made for you ships and cattle whereon you ride,

[43:14] That you may sit firmly upon their backs, and then, when you are firmly seated thereon, you may remember the favor of your Lord, and say, ‘Holy is He Who has subjected this to us, and we had not the strength to subdue it ourselves.

[43:15] ‘And to our Lord surely shall we return.’

[43:26] So We punished them. Behold then what was the end of those who rejected the Prophets!

[43:27] And remember when Abraham said to his father and his people: ‘I positively disown what you worship,

[43:28] ‘Except Him Who created me, and He will surely guide me.’

[43:82] Say, ‘If there had been a son to the Gracious God, I would have been the first of worshippers.’

[43:83] Holy is Allah, the Lord of the heavens and the earth, the Lord of the Throne, and He is free from all that which they attribute to Him.

[43:84] So leave them alone to indulge in vain discourse and amuse themselves until they meet that Day of theirs which they have been promised.

[43:85] And He it is Who is God in heaven, and God on earth; and He is the Wise, the All-Knowing.

[43:86] And blessed is He to Whom belongs the kingdom of the heavens and the earth and all that is between them, and with Him is the knowledge of the Hour, and to Him shall you be brought back.

[43:87] And those on whom they call besides Him possess no power of intercession but he who bears witness to the truth, and they know him.

[43:88] And if thou ask them, ‘Who created them?’, they will surely say, ‘Allah’. How then are they being turned away?

Sura Dukhan – Chapter 44 (8 verses)

[44:8] The Lord of the heavens and the earth and all that is between them, if you would only have faith.

[44:9] There is no God but He. He gives life and He causes death. He is your Lord, and the Lord of your forefathers.

[44:10] Yet they play about in doubt.

[44:11] But watch thou for the day when the sky will bring forth a visible smoke,

[44:12] That will envelop the people. This will be a painful torment.

[44:13] Then will the people cry: ‘Our Lord, remove from us the torment; truly, we are believers.’

[44:39] And We created not the heavens and the earth, and all that is between them, in sport.

[44:40] We created them not but with the requirements of truth and justice, but most of them understand not.

Sura Jathiya – Chapter 45 (19 verses)

[45:4] Indeed in the heavens and the earth are Signs for those who believe.

[45:5] And in your own creation and in that of all the creatures which He scatters in the earth are Signs for a people who possess firm faith.

[45:6] And in the alternation of night and day, and the provision that Allah sends down from the sky, whereby He quickens the earth after its death, and in the change of the winds, are Signs for a people who try to understand.

[45:7] These are the Signs of Allah which We rehearse unto thee with truth. In what word, then, after rejecting that of Allah and His Signs will they believe?

[45:13] Allah it is Who has subjected the sea to you that ships may sail thereon by His command, and that you may seek of His bounty, and that you may be grateful.

[45:14] And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth: all this is from Him. In that surely are Signs for a people who reflect.

[45:15] Tell those who believe to forgive those who persecute them and fear not the Days of Allah, that He may requite a people for what they earn.

[45:23] And Allah has created the heavens and the earth with truth and that every soul may be requited for that which it earns; and they shall not be wronged.

[45:25] And they say, ‘There is nothing but this our present life; we die and we live here; and nothing but Time destroys us.’ But they have no knowledge of that; they do but conjecture.

[45:26] And when Our clear Signs are recited unto them, their only contention is that they say, ‘Bring back our fathers, if you are truthful.’

[45:27] Say, ‘It is Allah Who gives you life, then causes you to die; then He will gather you together unto the Day of Resurrection about which there is no doubt. But most men know not.’

[45:28] To Allah belongs the kingdom of the heavens and the earth; and on the day when the Hour shall come, on that day those who follow falsehood will be the losers.

[45:32] But as to those who disbelieved: “Were not My Signs recited unto you? But you were arrogant, and were a guilty people.

[45:33] “And when it was said, ‘The promise of Allah is certainly true, and as to the Hour, there is no doubt about its coming,’ you said, ‘We know not what the Hour is; we think it to be nothing but a conjecture, and we are not convinced.’ ”

[45:34] And the evil consequences of their deeds will become apparent to them, and that which they used to mock at shall encompass them.

[45:35] And it will be said to them, ‘This day shall We forget you, as you forgot the meeting of this day of yours. And your resort is the Fire, and you will have no helpers.

[45:36] ‘This is so, because you made a jest of the Signs of Allah, and the life of the world deceived you.’ Therefore, that day they will not be taken out from thence, nor will they be taken back into favor.

[45:37] All praise, then, belongs to Allah, Lord of the heavens, and Lord of the earth, the Lord of all the worlds.

[45:38] And His is the majesty in the heavens and the earth; and He is the Mighty, the Wise.

Sura Ahqaf – Chapter 46 (6 verses)

[46:3] The revelation of this Book is from Allah, the Mighty, the Wise.

[46:4] We have not created the heavens and the earth, and all that is between them, but with truth, and for an appointed term; but those who disbelieve turn away from that of which they have been warned.

[46:5] Say, ‘Do you know what it is you call on beside Allah? Show me what they have created of the earth. Or have they a share in the creation of the heavens? Bring me a Book revealed before this or some vestige of knowledge in your support, if you indeed speak the truth.’

[46:16] And We have enjoined on man to be good to his parents. His mother bears him with pain, and brings him forth with pain. And the bearing of him and his weaning takes thirty months, till, when he attains his full maturity and reaches the age of forty years, he says, ‘My Lord, grant me the power that I may be grateful for Thy favor which Thou hast bestowed upon me and upon my parents, and that I may do such good works as may please Thee. And make my seed righteous for me. I do turn to Thee; and, truly, I am of those who submit to Thee.’

[46:34] Have they not seen that Allah, Who created the heavens and the earth and was not wearied by their creation, has the power to give life to the dead? Yea, verily, He has power over all things.

[46:35] And on the day when those who disbelieve will be brought before the Fire, it will be said to them, ‘Is not this the truth?’ They will say, ‘Aye, by our Lord.’ He will say, ‘Then taste the punishment, because you disbelieved.’

Sura Muhammad – Chapter 47 (1 verse)

[47:11] Have they not travelled in the earth and seen what was the end of those who were before them? Allah utterly destroyed them, and for the disbelievers there will be the like thereof.

Sura Fatah – Chapter 48 (4 verses)

[48:5] He it is Who sent down tranquility into the hearts of the believers that they might add faith to their faith — and to Allah belong the hosts of the heavens and the earth, and Allah is All-knowing, Wise.

[48:8] And to Allah belong the hosts of the heavens and the earth; and Allah is Mighty, Wise.

[48:15] And to Allah belongs the kingdom of the heavens and the earth. He forgives whom He pleases, and punishes whom He pleases. And Allah is Most Forgiving, Merciful.

[48:30] Muhammad is the Messenger of Allah. And those who are with him are hard against the disbelievers, tender among themselves. Thou seest them bowing and prostrating themselves in Prayer, seeking grace from Allah and His pleasure. Their mark is upon their faces, being the traces of prostrations. This is their description in the Torah. And their description in the Gospel is like unto a seed-produce that sends forth its sprout, then makes it strong; it then becomes thick, and stands firm on its stem, delighting the sowers — that He may cause the disbelievers to burn with rage at the sight of them. Allah has promised, unto those of them who believe and do good works, forgiveness and a great reward.

Sura Hujurat – Chapter 49 (3 verses)

[49:14] O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another. Verily, the most honorable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.

[49:17] Say, ‘Will you acquaint Allah with your faith, while Allah knows whatever is in the heavens and whatever is in the earth, and Allah knows all things full well?’

[49:19] Verily, Allah knows the secrets of the heavens and the earth. And Allah sees all that you do.

Sura Qaf – Chapter 50 (10 verses)

[50:7] Have they not looked at the sky above them, how We have made it and adorned it, and there are no flaws in it?

[50:8] And the earth — We have spread it out, and placed therein firm mountains; and We have made to grow therein every kind of beautiful species.

[50:9] As a means of enlightenment and as a reminder to every servant that turns to God.

[50:10] And We send down from the sky water which is full of blessings, and We produce therewith gardens and grain harvests,

[50:11] And tall palm-trees, with spathes piled one above the other,

[50:12] As a provision for Our servants; and We quicken thereby a dead land. Even so shall be the Resurrection.

[50:16] Have We then become weary with the first creation? Nay, but they are in confusion about the new creation.

[50:17] And assuredly, We have created man and We know what his physical self whispers to him, and We are nearer to him than even his jugular vein.

[50:39] And verily, We created the heavens and the earth and all that is between them in six periods, and no weariness touched Us.

[50:40] So bear with patience what they say, and glorify thy Lord with His praise, before the rising of the sun and before its setting.

[50:44] Indeed, it is We Who give life and cause death, and to Us is the final return.

Sura Dhariayat – Chapter 51 (17 verses)

[51:2] By the winds that scatter seeds with a true scattering.

[51:3] Then by the clouds that carry the load of moisture,

[51:4] Then by the rivers that flow gently,

[51:5] And then by the angels that finally administer and execute affairs,

[51:6] Surely, that which you are promised is true;

[51:8] And by the heaven full of tracks,

[51:21] And in the earth are Signs for those who have certainty of faith,

[51:22] And also in your own selves. Will you not then see?

[51:23] And in heaven is your sustenance, and also that which you are promised.

[51:24] And by the Lord of the heaven and the earth, it is certainly the truth, even as it is true that you speak.

[51:30] Then his wife came forward crying and smote her face and said, ‘A barren old woman!’

[51:31] They said, ‘Even so has thy Lord said. Surely, He is the Wise, the All- Knowing.’

[51:48] And We have built the heaven with Our own hands, and verily We have vast powers.

[51:49] And the earth We have spread out, and how excellently do We prepare things!

[51:50] And of everything have We created pairs, that you may reflect.

[51:57] And I have not created the Jinn and the men but that they may worship Me.

Sura Tur – Chapter 52 (10 verses)

[52:2] By the Mount;

[52:3] And by the Book inscribed

[52:4] On parchment unfolded;

[52:5] And by the frequented House;

[52:6] And by the elevated Roof;

[52:7] And by the swollen sea;

[52:8] The punishment of thy Lord shall certainly come to pass;

[52:9] There is none that can avert it.

[52:36] Have they been created for nothing, or are they themselves the creators?

[52:37] Did they create the heavens and the earth? Nay, but they have no faith.

Sura Najm – Chapter 53 (7 verses)

[53:2] By the stemless plant when it falls,

[53:3] Your companion has neither erred, nor has he gone astray,

[53:32] And to Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have wrought, and that He may reward with what is best those who do good.

[53:33] Those who shun the grave sins and immoral actions except minor faults — verily, thy Lord is very liberal in forgiving. He knows you full well from the time when He created you from the earth, and when you were embryos in the bellies of your mothers. So ascribe not purity to yourselves. He knows him best who is truly righteous.

[53:46] And that He creates the pairs, male and female,

[53:47] From a sperm-drop when it is poured forth;

[53:48] And that it is for Him to bring forth the second creation;

Sura Qamar – Chapter 54 (8 verses)

[54:12] Thereupon We opened the gates of heaven, with water pouring down;

[54:13] And We caused the earth to burst forth with springs, so the two waters met for a purpose that was decreed.

[54:14] And We carried Nuh upon that which was made of planks and nails.

[54:15] It floated on under Our eyes: a reward for him who had been rejected.

[54:19] The tribe of ‘Ad rejected the truth. How terrible then was My punishment and My warning!

[54:20] We sent against them a furious wind on a day of unending ill luck,

[54:21] Tearing people away as though they were the trunks of uprooted palm-trees.

[54:50] Verily, We have created everything in due measure.

Sura Rehman – Chapter 55 (43 verses)

[55:2] The Gracious (who has created every thing and provided without human endeavor).

[55:4] He has created man.

[55:5] He has taught him plain speech.

[55:6] The sun and the moon run their courses according to a fixed reckoning.

[55:7] And the stemless plants and the trees humbly submit to His will.

[55:8] And the heaven He has raised high and set up a measure,

[55:9] That you may not transgress the measure.

[55:10] So weigh all things in justice and fall not short of the measure.

[55:11] And He has set the earth for His creatures;

[55:12] Therein are all kinds of fruit and palm-trees with sheaths,

[55:13] And grain with its husk and fragrant plants.

[55:14] Which, then, of the favors of your Lord will you twain deny, O men and Jinn?

[55:15] He created man from dry ringing clay which is like baked pottery.

[55:16] And the Jinn He created from the flame of fire.

[55:17] Which, then, of the favors of your Lord will you twain deny?

[55:18] The Lord of the two Easts and the Lord of the two Wests!

[55:19] Which, then, of the favors of your Lord will you twain deny?

[55:20] He has made the two bodies of water flow. They will one day meet.

[55:21] Between them is now a barrier; they encroach not one upon the other.

[55:22] Which, then, of the favors of your Lord will you twain deny?

[55:23] There come out from them pearls and coral.

[55:24] Which, then, of the favors of your Lord will you twain deny?

[55:25] And His are the lofty ships reared aloft on the sea like mountains.

[55:26] Which, then, of the favors of your Lord will you twain deny?

[55:27] All that is on it (earth) will pass away.

[55:28] And there will remain only the Person of thy Lord, Master of Glory and Honor.

[55:29] Which, then, of the favors of your Lord will you twain deny?

[55:30] Of Him do beg all that are in the heavens and the earth. Every day He reveals Himself in a different state.

[55:31] Which, then, of the favors of your Lord will you twain deny?

[55:34] O company of Jinn and men! if you have power to go beyond the confines of the heavens and the earth, then do go. But you cannot go save with authority.

[55:35] Which, then, of the favors of your Lord will you twain deny?

[55:36] There shall be sent against you a flame of fire, and smoke; and you shall not be able to help yourselves.

[55:37] Which, then, of the favors of your Lord will you twain deny?

[55:38] And when the heaven is rent asunder, and becomes red like red hide —

[55:63] And besides these two, there are two other Gardens —

[55:64] Which, then, of the favors of your Lord will you twain deny? —

[55:65] Dark green with foliage.

[55:66] Which, then, of the favors of your Lord will you twain deny?

[55:67] Therein also will be two springs gushing forth with water.

[55:68] Which, then, of the favors of your Lord will you twain deny?

[55:69] In both of them there will be all kinds of fruit, and dates and pomegranates.

[55:70] Which, then, of the favors of your Lord will you twain deny?

[55:79] Blessed is the name of thy Lord, Master of Glory and Honor.

Sura Waqi’ah: Chapter 56 (20 verses)

[56:58] We have created you. Why, then, do you not accept the truth?

[56:59] What think ye of the sperm-drop that you emit?

[56:60] Is it you who have created it or are We the Creator?

[56:61] We have ordained death for all of you; and We cannot be prevented

[56:62] From bringing in your place others like you, and from developing you into a form which at present you know not.

[56:63] And you have certainly known the first creation. Why, then, do you not reflect?

[56:64] Do you see what you sow?

[56:65] Is it you who grow it or are We the Grower?

[56:66] If We so pleased, We could reduce it all to broken pieces, then you would keep lamenting:

[56:67] ‘We are ruined!

[56:68] ‘Nay, we are deprived of everything.’

[56:69] Do you see the water which you drink?

[56:70] Is it you who send it down from the clouds, or are We the Sender?

[56:71] If We so pleased, We could make it bitter. Why, then, are you not grateful?

[56:72] Do you see the fire which you kindle?

[56:73] Is it you who produce the tree for it, or are We the Producer?

[56:74] We have made it a reminder and a benefit for the wayfarers.

[56:75] So glorify the name of thy Lord, the Great.

[56:76] Nay, I swear by the shooting of the stars —

[56:77] And, indeed, that is a grand oath, if you only knew —

Sura Hadid – Chapter 57 (11 verses)

[57:2] Whatever is in the heavens and the earth glorifies Allah; and He is the Mighty, the Wise.

[57:3] His is the kingdom of the heavens and the earth; He gives life and He causes death; and He has power over all things.

[57:4] He is the First and the Last, and the Manifest and the Hidden, and He knows all things full well.

[57:5] He it is Who created the heavens and the earth in six periods, then He settled Himself on the Throne. He knows what enters the earth and what comes out of it, and what comes down from heaven and what goes up into it. And He is with you wheresoever you may be. And Allah sees all that you do.

[57:6] His is the kingdom of the heavens and the earth; and to Allah are all affairs referred.

[57:7] He causes the night to pass into the day and causes the day to pass into the night; and He knows full well all that is in the breasts.

[57:11] And why is it that you spend not in the way of Allah, while to Allah belongs the heritage of the heavens and the earth? Those of you who spent and fought before the Victory are not equal to those who did so later. They are greater in rank than those who spent and fought afterwards. And to all has Allah promised good. And Allah is Well-Aware of what you do.

[57:18] Know that Allah is now quickening the earth after its death. We have made the Signs manifest to you, that you may understand.

[57:21] Know that the life of this world is only a sport and a pastime, and an adornment, and a source of boasting among yourselves, and of rivalry in multiplying riches and children. This life is like the rain the vegetation produced whereby rejoices the tillers. Then it dries up and thou seest it turn yellow; then it becomes broken pieces of straw. And in the Hereafter there is severe punishment, and also forgiveness from Allah, and His pleasure. And the life of this world is nothing but temporary enjoyment of deceitful things.

[57:22] Vie with one another in seeking forgiveness from your Lord and for a Garden the value whereof is equal to the value of the heaven and the earth; it has been prepared for those who believe in Allah and His Messenger. That is Allah’s grace; He bestows it upon whomsoever He pleases, and Allah is the Lord of immense grace.

[57:26] Verily, We sent Our Messengers with manifest Signs and sent down with them the Book and the Balance that people may act with justice; and We sent down iron, wherein is material for violent warfare and many benefits for mankind, and that Allah may distinguish those who help Him and His Messengers without having seen Him. Surely, Allah is Powerful, Mighty.

Sura Mujadilah – Chapter 58 (1 verse)

[58:8] Dost thou not see that Allah knows all that is in the heavens and all that is in the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of less than that, nor of more, but He is with them wheresoever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allah knows all things full well.

Sura Hashr – Chapter 59 (5 verses)

[59:2] All that is in the heavens and all that is in the earth glorifies Allah; and He is the Mighty, the Wise.
[59:22] If We had sent down this Qur’an on a mountain, thou wouldst certainly have seen it humbled and rent asunder for fear of Allah. And these are similitudes that We set forth for mankind that they may reflect.
[59:23] He is Allah, and there is no God beside Him, the Knower of the unseen and the seen. He is the Gracious, the Merciful.
[59:24] He is Allah, and there is no God beside Him, the Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah far above that which they associate with Him.
[59:25] He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise.

Sura Mumtahanah – Chapter 60 (0 verses)

Sura Saff – Chapter 61 (2 verses)

[61:2] Whatever is in the heavens and whatever is in the earth glorifies Allah; and He is the Mighty, the Wise.

[61:5] Indeed, Allah loves those who fight in His cause arrayed in solid ranks, as though they were a strong structure cemented with molten lead.

Sura Jumu’ah – chapter number 62 (2 verses)

[62:2] Whatever is in the heavens and whatever is in the earth glorifies Allah, the Sovereign, the Holy, the Mighty, the Wise.
[62:6] The likeness of those who were made to bear the law of Torah, but would not bear it, is as the likeness of an ass carrying a load of books. Evil is the likeness of the people who reject the Signs of Allah. And Allah guides not the wrongdoing people.

Sura Munafiqun – Chapter 63 (1 verse)

[63:8] They it is who say, ‘Spend not on those who are with the Messenger of Allah that they may disperse and leave him;’ while to Allah belong the treasures of the heavens and the earth; but the hypocrites understand not.

Sura Taghabun – Chapter 64 (5 verses)

[64:2] Whatever is in the heavens and whatever is in the earth glorifies Allah; His is the kingdom and His the praise, and He has power over all things.

[64:3] It is He Who has created you, but some of you are disbelievers and some of you are believers; and Allah sees what you do.

[64:4] He created the heavens and the earth with truth, and He shaped you and made your shapes beautiful, and to Him is the ultimate return.

[64:5] He knows whatever is in the heavens and the earth, and He knows what you conceal and what you disclose; and Allah knows full well all that is in the breasts.

[64:19] Allah is the Knower of the unseen and the seen, the Mighty, the Wise.

Sura Talaq – Chapter 65 (1 verse)

[65:13] Allah is He Who created seven heavens, and of the earth the like thereof. The divine command comes down in their midst, that you may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.

Sura Tahrim – Chapter 66 (0 verses)

Sura Mulk – Chapter 67 (14 verses)

[67:2] Blessed is He in Whose hand is the kingdom, and He has power over all things;

[67:3] Who has created death and life that He might try you — which of you is best in deeds; and He is the Mighty, the Most Forgiving.

[67:4] Who has created seven heavens in harmony. No incongruity canst thou see in the creation of the Gracious God. Then look again: Seest thou any flaw?

[67:5] Aye, look again, and yet again, thy sight will only return unto thee confused and fatigued.

[67:6] And verily, We have adorned the lowest heaven with lamps, and We have made them for driving away satans, and We have prepared for them the punishment of the blazing Fire.

[67:14] And whether you conceal what you say or make it public, He knows full well what is in your breasts.

[67:15] Does He Who has created you not know it? He is the Knower of all subtleties, the All-Aware.

[67:16] He it is Who has made the earth even and smooth for you; so traverse through its sides, and eat of His provision. And unto Him will be the resurrection.

[67:17] Do you feel secure from Him Who is in the heaven that He will not cause the earth to sink with you when lo! it begins to shake?

[67:18] Do you feel secure from Him Who is in the heaven that He will not send against you a sandstorm? Then will you know how terrible was My warning.

[67:20] Have they not seen the birds above them, spreading out their wings without moving them and then drawing them in to swoop down upon the prey? None withholds them but the Gracious God. Verily He sees all things.

[67:24] Say, ‘He it is Who brought you into being, and made for you ears and eyes and hearts; but little thanks do you give.’

[67:25] Say, ‘He it is Who multiplied you in the earth, and unto Him will you be gathered.’

[67:31] Say, ‘Tell me, if all your water were to disappear in the earth, who then will bring you clear flowing water?’

Sura Qalam – Chapter 68 (13 verses)

[68:18] We will surely try them as We tried the owners of the garden when they vowed that they would certainly pluck all its fruit in the morning,

[68:19] And they made no exception and did not say, ‘If God please.’

[68:20] Then a visitation from thy Lord visited it while they were asleep;

[68:21] And the morning found it like a garden cut down overnight.

[68:22] So they called to one another at the break of dawn,

[68:23] Saying, ‘Go forth early in the morning to your field, if you would gather the fruit.’

[68:24] And they set out, talking to one another in low tones,

[68:25] Saying, ‘Let no poor man today enter it against you.’

[68:26] And they went forth early in the morning, determined to achieve their purpose.

[68:27] But when they saw it, they said, ‘Surely, we have lost our way!

[68:28] ‘Nay, we have been deprived of everything.’

[68:29] The best among them said, “Did I not say to you, ‘Why do you not glorify God?’ ”

[68:30] Now they said, ‘Glory be to our Lord. Surely, we have been wrongdoers.’ (Suggested reading to appreciate these verses better: Quantum Theory – Sign of a Personal God)

Sura Al Haqqah – Chapter 69 (8 verses)

[69:6] Then, as for Thamud, they were destroyed with a violent blast.

[69:7] And as for ‘Ad, they were destroyed by a fierce roaring wind,

[69:8] Which He caused to blow against them for seven nights and eight days consecutively, so that thou mightest have seen the people therein lying prostrate, as though they were trunks of palm-trees fallen down.

[69:9] Dost thou see any remnant of them?

[69:41] That it is surely the word brought by a noble Messenger;

[69:42] And it is not the word of a poet; little is it that you believe!

[69:43] Nor is it the word of a soothsayer; little is it that you heed!

[69:44] It is a revelation from the Lord of the worlds.

Sura Ma’arij – Chapter 70 (9 verses)

[70:20] Indeed, man is created impatient and miserly.

[70:21] When evil touches him, he is full of lamentation,

[70:22] But when good falls to his lot, he is niggardly.

[70:23] But not those who pray.

[70:24] Those who are constant in their Prayer,

[70:25] And those in whose wealth there is a recognized right

[70:26] For one who asks for help and for one who does not.

[70:41] But nay! I swear by the Lord of the easts and of the wests, that We have the power

[70:42] To bring in their place others better than they, and We cannot be frustrated in Our plans.

Sura Nooh – Chapter 71 (11 verses)

[71:11] “And I said, ‘Seek forgiveness of your Lord; for He is the Great Forgiver.

[71:12] ‘He will send down rain for you in abundance,

[71:13] ‘And He will strengthen you with wealth and with children, and He will give you gardens and He will give you rivers.

[71:14] ‘What is the matter with you that you expect not wisdom and staidness from Allah?

[71:15] ‘And He has created you in different forms and different conditions.

[71:16] ‘Have you not seen how Allah has created seven heavens in perfect harmony,

[71:17] ‘And has placed the moon therein as a light, and made the sun as a lamp?

[71:18] ‘And Allah has caused you to grow as a good growth from the earth,

[71:19] ‘Then will He cause you to return thereto, and He will bring you forth a new bringing forth.

[71:20] ‘And Allah has made the earth for you a wide expanse

[71:21] ‘That you may traverse the open ways thereof.’”

Sura Al Jinn – Chapter 72 (4 verses)

[72:7] ‘And indeed some men from among the common folk used to seek the protection of some men from among the Jinn, and they thus increased the latter in their pride; (this verse is to show that Jinn are not some supernatural beings, rather it is a term for powerful men. Suggested reading material: Possessed by Jinns: Many Medieval Muslim Scholars Need Exorcism.

[72:27] He is the Knower of the unseen; and He reveals not His secrets to any one,

[72:28] Except to him whom He chooses, namely a Messenger of His. And then He causes an escort of guarding angels to go before him and behind him,

[72:29] That He may know that they (His Messengers) have delivered the Messages of their Lord. And He encompasses all that is with them and He keeps count of all things.

Sura Al-Muzzammil – Chapter 73 (1 verse)

[73:10] He is the Lord of the East and the West; there is no God but He; so take Him as thy Guardian.

Sura Al-Muddaththir – Chapter 74 (5 verses)

[74:33] Nay, by the moon,

[74:34] And by the night when it retreats,

[74:35] And by the dawn when it shines forth,

[74:36] Verily, it is one of the greatest calamities.

[74:37] A warning to man,

Sura Al-Qiyamah – Chapter 75 (17 verses)

[75:2] Nay! I call to witness the Day of Resurrection.

[75:3] And I do call to witness the self accusing soul, that the Day of Judgment is a certainty.

[75:4] Does man think that We shall not assemble his bones?

[75:5] Yea, We have the power to restore his very finger-tips.

[75:6] But man desires to continue to send forth evil deeds in front of him.

[75:7] He asks, ‘When will be the Day of Resurrection?’

[75:8] When the eye is dazzled,

[75:9] And the moon is eclipsed,

[75:10] And the sun and the moon are brought together,

[75:11] On that day man will say, ‘Whither to escape?’

[75:12] Nay! There is no refuge!

[75:13] With thy Lord alone will be the place of rest that day.

[75:37] Does man think that he is to be left to himself uncontrolled?

[75:38] Was he not a drop of fluid, emitted forth?

[75:39] Then he became a clot, then He shaped and perfected him.

[75:40] Then He made of him a pair, the male and female.

[75:41] Has not such a One the power to raise the dead to life?

Sura Al Dahr – Chapter 76 (5 verses)

[76:2] There has certainly come upon man a period of time when he was not a thing spoken of.

[76:3] We have created man from a mingled sperm-drop that We might try him; so We made him hearing, seeing.

[76:29] We have created them and strengthened their make; and when We will, We can replace them by others like them.

[76:30] Verily, this is a Reminder. So whoever wishes, may take a way unto his Lord.

[76:31] And you exercise your will because Allah has so willed. Verily, Allah is All-Knowing, Wise.

Sura Al-Mursalat – Chapter 77 (13 verses)

[77:9] So when the stars are made to lose their light,

[77:10] And when the heaven is rent asunder,

[77:11] And when the mountains are blown away,

[77:14] For the Day of Decision.

[77:15] And what should make thee know what the Day of Decision is! —

[77:21] Did We not create you from an insignificant fluid,

[77:22] And We placed it in a safe place,

[77:23] For a known measure of time?

[77:24] Thus did We measure, and how excellently do We measure!

[77:25] Woe on that day unto those who reject the truth!

[77:26] Have We not made the earth so as to hold

[77:27] The living and the dead?

[77:28] And We placed thereon high mountains, and gave you sweet water to drink.

Sura Al-Naba’- Chapter 78 (22 verses)

[78:7] Have We not made the earth a bed,

[78:8] And the mountains as pegs?

[78:9] And We have created you in pairs,

[78:10] And We have made your sleep for rest,

[78:11] And We have made the night as a covering,

[78:12] And We have made the day for the activities of life.

[78:13] And We have built over you seven strong heavens;

[78:14] And We have made the sun a bright lamp.

[78:15] And We send down from the dripping clouds water pouring forth abundantly,

[78:16] That We may bring forth thereby grain and vegetation,

[78:17] And gardens of luxuriant growth.

[78:18] Surely, the Day of Decision has an appointed time:

[78:19] The day when the trumpet will be blown; and you will come in large groups;

[78:20] And the heaven shall be opened and shall become all doors;

[78:21] And the mountains shall be made to move and shall become as if they were a mirage.

[78:30] And every thing have We recorded in a Book.

[78:32] Verily, for the righteous is a triumph:

[78:33] Walled gardens and grape-vines,

[78:34] And young maidens of equal age,

[78:35] And overflowing cups.

[78:37] A recompense from thy Lord — a gift in proportion to their works —

[78:38] Lord of the heavens and the earth and all that is between them, the Gracious. They shall not have the power to address Him.

Sura Al-Nazi`at – Chapter 79 (9 verses)

[79:7] This will happen on the day when the quaking earth shall quake,

[79:8] And a second quaking shall follow it.

[79:28] Are you harder to create or the heaven that He has built?

[79:29] He has raised the height thereof and made it perfect.

[79:30] And He has made its night dark, and has brought forth the morn thereof;

[79:31] And the earth, along with it, He spread forth.

[79:32] He produced therefrom its water and its pasture,

[79:33] And the mountains, He made them firm.

[79:34] All this is a provision for you and for your cattle.

Sura Abasa – Chapter 80 (16 verses)

[80:18] Ruin seize the man! how ungrateful he is!

[80:19] Of what does He create him?

[80:20] Of a sperm-drop! He creates him and proportions him;

[80:21] Then He makes the Way easy for him,

[80:22] Then He causes him to die and assigns a grave to him;

[80:23] Then, when He pleases, He will raise him up again.

[80:25] Now let man look at his food:

[80:26] How We pour down water in abundance,

[80:27] Then We cleave the earth — a proper cleaving —

[80:28] Then We cause to grow therein grain,

[80:29] And grapes and vegetables,

[80:30] And the olive and the date-palm.

[80:31] And walled gardens thickly planted,

[80:32] And fruits and herbage,

[80:33] Provision for you and your cattle.

Sura Takwir – Chapter 81 (11 verses)

[81:2] When the sun is wrapped up,

[81:3] And when the stars are obscured,

[81:4] And when the mountains are made to move,

[81:5] And when the she-camels, ten month pregnant, are abandoned,

[81:6] And when the beasts are gathered together in zoos,

[81:7] And when the seas are made to flow forth one into the other,

[81:8] And when people are brought together in a global village,

[81:9] And when the girl-child buried alive is questioned about,

[81:10] ‘For what crime was she killed?’

[81:11] And when books are spread abroad.

[81:12] And when the heaven is laid bare, (all these verses draw a picture of the latter days, which is our time.)

Sura Al-Infitar – Chapter 82 (6 verses)

[82:2] When the heaven is cleft asunder

[82:3] And when the stars are scattered,

[82:4] And when the rivers are made to flow forth into canals,

[82:7] O man, what has emboldened thee against thy Gracious Lord,

[82:8] Who created thee, then perfected thee, then proportioned thee aright?

[82:9] In whatever form He pleased, He fashioned thee.

Sura Al-Tatfif – Chapter 83 (1 verse)

[83:7] The day when mankind will stand before the Lord of the worlds?

Sura Al-Inshiqaq – Chapter 84 (7 verses)

[84:2] When the heaven bursts asunder,

[84:3] And gives ear to her Lord — and this is incumbent upon her —

[84:4] And when the earth is spread out,

[84:5] And casts out all that is in her, and becomes empty;

[84:18] And the night and all that it envelops,

[84:19] And the moon when it becomes full,

[84:20] That you shall assuredly pass on from one stage to another.

Sura Al-Buruj – Chapter 85 (3 verses)

[85:2] By the heaven having mansions of stars,

[85:10] To Whom belongs the kingdom of the heavens and the earth; and Allah is Witness over all things.

[85:14] He it is Who originates and reproduces;

Sura Al-Tariq – Chapter 86 (11 verses)

[86:2] By the heaven and the Morning Star —

[86:3] And what should make thee know what the Morning Star is?

[86:4] It is the star of piercing brightness —

[86:6] So let man consider from what he is created.

[86:7] He is created from a gushing fluid,

[86:8] Which issues forth from between the loins and the breast-bones.

[86:9] Surely, He has the power to bring him back to life

[86:12] By the cloud which gives rain after rain,

[86:13] And by the earth which opens out with herbage,

[86:14] It is surely a decisive word,

[86:15] And it is not a useless talk.

Sura Al- A’la – Chapter 87 (5 verses)

[87:2] Glorify the name of thy Lord, the Most High,

[87:3] Who creates and perfects,

[87:4] And Who designs and guides,

[87:5] And Who brings forth the pasturage,

[87:6] Then turns it black, rotten rubbish.

Sura Al-Ghashiyah – Chapter 88 (6 verses)

[88:18] Do they not then look at the camel, how it is created?

[88:19] And at the heaven, how it is raised high?

[88:20] And at the mountains, how they are set up?

[88:21] And at the earth, how it is spread out?

[88:22] Admonish, therefore, for thou art but an admonisher;

[88:23] Thou hast no authority to compel them.

Sura Al-Fajr – Chapter 89 (0 verses)

Sura Al-Balad – Chapter 90 (4 verses)

[90:5] We have surely created man to face hardships.

[90:8] Does he think that no one sees him?

[90:9] Have We not given him two eyes,

[90:10] And a tongue and two lips?

Sura Al-Shams – Chapter 91 (10 verses)

[91:2] By the sun and its growing brightness,

[91:3] And by the moon when it follows it (the sun),

[91:4] And by the day when it reveals its glory,

[91:5] And by the night when it draws a veil over it,

[91:6] And by the heaven and its making,

[91:7] And by the earth and its spreading out,

[91:8] And by the soul and its perfection —

[91:9] And He revealed to it what is wrong for it and what is right for it —

[91:11] And he who corrupts it is ruined.

[91:10] He indeed truly prospers who purifies it,

Sura 92. Al-Lail – Chapter 92 (3 verses)

[92:2] By the night when it covers up!

[92:3] And by the day when it brightens up,

[92:4] And by the creating of the male and the female,

Sura Al-Duha – Chapter 93 (2 verses)

[93:2] By the growing brightness of the forenoon,

[93:3] And by the night when it becomes still,

Sura Al-Inshirah – Chapter 94 (0 verses)

Sura Al-Tin – Chapter 95 (5 verses)

[95:2] By the Fig and the Olive,

[95:3] And by Mount Sinai,

[95:5] Surely, We have created man in the best make;

[95:6] Then, if he works iniquity, We reject him as the lowest of the low,

[95:7] Except those who believe and do good works; so for them is an unending reward.

Sura Al-`Alaq – Chapter 96 (5 verses)

[96:2] Convey thou in the name of thy Lord Who created,

[96:3] Created man from a clot of blood.

[96:4] Convey! And thy Lord is Most Generous,

[96:5] Who taught man by the pen,

[96:6] Taught man what he knew not.

Chapter 97 and 98 (0 verses)

Sura Al – Zilzal – Chapter 99 (5 verses)

[99:2] When the earth is shaken with her violent shaking,

[99:3] And the earth brings forth her burdens,

[99:4] And man says, ‘What is the matter with her?’

[99:5] That day will she tell her news,

[99:6] For thy Lord will have revealed about her.

Chapter 100 – Chapter 114 (0 verses)

So, far I have tabulated 1233 verses. A much larger number than the proposed 750 as I have been more generous with my inclusion criteria and may be the original researcher, Mohammed Aijazul Khatib of Damascus University, mentioned in the first part of this post, did not include the verses with relevance to archaeology.

The opening verse of every Sura except one is: “In the name of Allah, the Gracious, the Merciful.” This verse also appears in the middle of one Sura, namely Naml:

[27:31] “It is from Solomon, and it is: ‘In the name of Allah, the Gracious, the Merciful.’”

The attribute of Allah the Gracious in the Holy Quran means: Who has created every thing and provided without human endeavor. I did not count these verses above so we have 114 count for just this particular verse alone.

This really sky rockets our count from 1233 to 1347.

I hope and pray that reading of this catalog gives the reader new insights in the domain of religion and science and Islam in general.

References

1. Mirza Tahir Ahmad. Revelation, Rationality, Knowledge and Truth. Islam International Publications LTD, 1998. Page 256. http://www.alislam.org/library/books/revelation/part_4_section_2.html

2. LAI, C.H., KIDWAI, A (1989) Ideals and Realities. Selected Essays of Abdus Salam. 3rd ed. World Scientific Publishing Co. London, pp.343–344.

3. https://themuslimtimes.info/2015/10/29/tolerance-cultural-side-of-islam-by-pickthall-the-first-british-muslim/

An Everlasting Miracle of the Holy Quran

Source: The Muslim Times

By Anwer Mehmood Khan, USA

One of the great characteristics of the Holy Quran is the fact that the reader’s heart is welled up with awe and reverence the very first time one reads and reflects. This state, in turn, then invites one to read further, and as one continues this course one is submerged in the ocean of faith and total conviction. It has happened to numerous souls who are led to Islam by a close reflection of various verses of this Holy Book. Several scholars cite rationality, logic, reasoning, practicality, and preservation of the text as the main attributes of this Holy Book that convinced them. Dr. Jamaluddin Zarabozo is one such scholar whose first impression of the veracity of the Holy Quran resulted from a reflection of Surah 15 verse ten as follows:

Indeed, We Ourselves have sent down this Exhortation, and most surely We will be its Guardian.

This verse of the Holy Quran is so powerful that even the strongest opponents of Islam refer to the preservation of the Holy Quran, as a key characteristic of the Quran. Invariably all of them are convinced in their minds that all the verses that are contained in the present book are those which were revealed to the Prophet of Islam or at least presented by him some fifteen centuries ago.

In the Five volumes, commentary of the Holy Quran by Mirza Bashiruddin Mahmood Ahmad cites the following non-Muslim writers of the Holy Quran:

Sir William Muir, the well-known critic of Islam says about the Quran, in the introduction of his book, Life of Muhammad:

We may, upon the strongest presumption, affirm that every verse in the Quran is the genuine and unaltered composition of Muhammad himself.’ Again, ‘there is otherwise every security, internal and external, which we possess the text which Mohammad himself gave forth and used.’ Again, ‘To compare (as the Muslims are fond of doing) their pure text with the various readings of our Scriptures is to compare things between which there is no analogy.

Prof. Noldeke, the great German Orientalist, writes as follows:

Slight clerical errors there may have been, but the Quran of Othman contains none but genuine elements, though sometimes in very strange order. Efforts of European scholars to prove the existence of later interpolations in the Quran has failed. (Enc. Brit.)

Professor Nicholson, says in his book, Literary History of the Arabs:

Here in the Quran we have materials of unique and incontestable authority of tracing the origin and early development of Islam–such materials as do not exist in the case of Buddhism or Christianity or any other ancient religion.

Jamaal al-Din M. Zarabozo, born 1960, is a Spanish-parented, French-born, and American-based Islamic scholar, lecturer, and author of several books on Islam.

The following story is taken from his book entitled: The Miraculous Quran. This 60-page book is available online and contains several attributes of The Holy Quran and its miraculous nature. The tenth verse of the chapter Al-Hijr impressed him at the outset, and he began deep reflection on the entire text. He not only accepted Islam through the Holy Quran but also wrote this amazing booklet describing these incredible miracles contained in the Holy Quran.  Incidentally, in his counting this is verse number 9 of Sura Al-Hijr or the 15th chapter of the Holy Quran.

During the pursuit of his studies of finding the true religion, his mind created a few questions or parameters of evaluating the veracity of a religion. The first parameter he outlined was that a true religion’s sacred book must be from God. Describing this he writes:

My First Parameter: If it is God’s Religion I am Looking for, the Sacred Scripture Must be From God.  In my study of other religions, one of my goals was to read each religion’s sacred scriptures directly, in order to understand directly from the source what the religion was all about, this is obviously what piqued my curiosity in the Quran.

Elaborating further he says:

Thus, the first parameter states that the religion originates with God. However, This is not sufficient. The second parameter is that the teachings from God must be preserved in their original form.
The logic behind this point should be obvious. If the original revelation came from God but was then later tampered and distorted by humans, one now has a mixture of God’s religion and human interpolation. This is no longer God’s pure religion. Although this may seem like an obvious premise, it is amazing to see many people who have not even considered this point, blindly following scriptures or teachings that cannot be historically authenticated.
The First Miraculous Aspect of the Quran: Its Detailed Preservation
In fact, this is one of the first things that impressed me concerning the Quran. Even those who were clearly anti-Islam in their writings, such as Sir William Muir, would admit that the Quran that we have today was preserved since the time of the Prophet, may the mercy and blessings of God be upon him.

In Chapter 4 of the same booklet, he explains further the concept of preservation of the Holy Scriptures thus:

The Quran’s Promise that it Shall be Preserved.  In any case, it caught my eye that the Quran says about itself:
‘We have revealed the Reminder and We shall preserve it.’ (Quran 15:9)

This was interesting to me because within the Quran there is a clear reference as to how the previous peoples fail to preserve completely the message that they received. Hence, in the light of what the Quran was saying about previous Revelations, this was a very bold statement. And, incidentally, it can be considered one of the prophecies of the Quran- coming from a Judeo-Christian perspective, prophecies were somewhat important to me. If they did not come to pass, they would be very damaging in my eyes while if they did come to pass, I would consider that a very good sign.

Once again, the history of Islam presents a different scenario than that of the earlier revelations. The Prophet Muhammad, may the mercy and blessings of God be upon him, lived just over 1400 years ago. He is the most ‘historical’ of the various prophets. Thus, the history of the Quran is known and documented. The Quran was preserved with meticulous care. The Quran describes itself as both ‘reading’ (Quran) and a book (Kitab). In fact, it was via both of these means that the Quran was meticulously preserved.

The Quran, which is not a large book, was also preserved in memory as well as written form from the time of the Prophet Muhammad himself. Many of the Companions of the Prophet had memorized the entire Quran and, fearing what had happened to earlier religious communities, they took the necessary steps to protect it from any form of adulteration. The Quran continues to be memorized today—another amazing aspect of the Quran. In fact, God says about the Quran: ‘And We have indeed made the Quran easy to understand and remember…’ (Quran 54:17)

To this day, millions of Muslims have the Quran memorized. If Ray Bradbury’s Fahrenheit 451 were to be a reality today and all the books were to be burned to ashes, the Quran would still survive. Muslims would be able to rewrite the entire Quran from memory. Soon after the death of the Prophet, the Quran was all compiled together and shortly afterward, official copies were sent to the distant lands to ensure that the text was pure. To this day, one can travel to any part of the world and pick up a copy of the Quran and find that it is the same throughout the world. Even the language of the Quran, which is essential to keeping a true understanding of the text, has been preserved.

Such cannot be said for earlier prophets such as Moses and Jesus, whose Hebrew and Aramaic no longer exist.

This booklet by Dr. Zarabozo is not only his spiritual biography, but, essentially becomes a commentary of the verse of the Holy Quran under discussion: ‘Indeed, We Ourselves have sent down this Exhortation, and most surely We will be its Guardian.’  He concludes on the last page of his book thus:

The Quran demanded a decision on my part—as it actually demands a decision on everybody’s part. The signs pointing to its miraculous nature and that it must be a true revelation from God was simply overwhelming to me.
None of the theories opposing the Quran or denying the sincerity of the Prophet was strong enough or logical enough to convince me otherwise. Hence, I, via the Quran, embraced Islam, and all praise and thanks are due to God.

For references and detailed reading, please go to Dr. Jamaluddin Zarabozo’s booklet online.

Now, we link a lecture by him about the Holy Quran:

Articles about the Holy Quran by Jamaal al-Din M. Zarabozo:

The Miraculous Quran (part 1 of 11): My Path to Islam
The Miraculous Quran (part 2 of 11): The Quran and Orientalists
The Miraculous Quran (part 3 of 11): A Sacred Scripture Must be From God
The Miraculous Quran (part 4 of 11): The Detailed Preservation of the Quran
The Miraculous Quran (part 5 of 11): The Excellence of its Teachings I
The Miraculous Quran (part 6 of 11): The Excellence of its Teachings II
The Miraculous Quran (part 7 of 11): Various Aspects of the Law
The Miraculous Quran (part 8 of 11): From Savages to Saints
The Miraculous Quran (part 9 of 11): A Unique Prophecy
The Miraculous Quran (part 10 of 11): Scientific Miracles
The Miraculous Quran (part 11 of 11): A Challenge for Humanity

Two Hundred Verses about Compassionate Living in the Quran

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Forty Hadiths or Sayings of the Prophet Muhammad about Compassionate Living

Source: The Muslim Times: An international blog fostering universal brotherhood

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

As only the Islamophobes, who hate Islam or those Muslims, who want to enforce Shariah Law, of their imagination, by hook or crook, make headlines, the compassionate teachings of the Holy Quran are lost to the ordinary, non-Muslim observer.

The Holy Quran talks about One God and one human family.

Here, I want to stress the Quranic message of compassion, love and kindness by cataloging, as many verses, as I can, realizing that it can never be an exhaustive list as other readers will continue to find new ideas of mercy and grace in other verses of the Holy Quran.

I will count the verses, in this post, as I go along.

The Quran stresses that righteousness is not in precise observance of the rituals but in acts of compassion and kindness.  It says that the litmus test for true belief and genuine worship is that it leads to compassionate living:

1. Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travelers and beggars and to liberate those in debt and bondage; those who keep up the prayers and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity and times of danger. These are the ones who are true, and it is they who are aware of God.  (Al Quran 2:177/178)

This verse talks about a set of beliefs and then a set of good deeds, the intricate relationship between the two escapes many if not most. Many take a set of beliefs as dogma or a magical wand that if believed in will lead to certain success here and in the hereafter. But, see if we believe that Jesus died for our sins or for that matter Moses or Joseph died for our sins or Muhammad, may peace be on him, went to heaven in his physical body, such ideas or deeply held beliefs are no different from knowing or believing that the table I am looking at in the center of my room right now is made of wood. This belief has no trans-formative value on my character. But, a belief gathered through life long experience, in All-Knowing, All-Powerful, Merciful and Gracious God, who loves us and has revealed Himself through prophets and scriptures and taught us accountability on the Day of Judgment, has the ability to jolt our psyche and make our character compassionate, truthful and honest.  Such a deeply held and experienced belief and not any set of dogmas is implied in this verse of Surah Baqarah. In short, religion is about leading an honest life of compassion demonstrating kindness and not about obsession over dogma or ritual or who has the religious authority.

Every Friday in the second part of the sermon, Muslims all over the world hear a verse, which stresses, justice, kindness and natural mutual love as among the closest blood relatives:

2. Indeed, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonished you that you may take heed. (Al Quran 16:91)

Allah says that to be godly is to be compassionate.  He makes His relationship or His Providence to the common man, conditional to common human compassion, by claiming that those, who wish to find Him, will succeed only if they are kind and compassionate to the common people:

3.  And as for those who strive in Our path — We will surely guide them in Our ways. And Indeed, Allah is with those who are of service to others. (Al Quran 29:70)

4.  Indeed, Allah is with those who are righteous and those who do good.  (Al Quran 16:129)

Allah says that we should be the first and take initiative to do good to others, but, if others have been kind to us, in the first place, we have no choice, but to return the favor:

5.  The reward of goodness is nothing but goodness. (Al Quran 55:61)

In one of the verses, which is recited at the time of marriage ceremony, Allah links the responsibility owed to Him to kind treatment of the in-laws relationships:

6.  O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women; and fear Allah, in Whose name you appeal to one another, and be mindful of your duty to Allah, particularly respecting ties of relationship. Verily, Allah watches over you.  (Al Quran 4:2)

In the very beginning of every chapter or Sura of the Holy Quran, except one, we read, “In the name of Allah, the Gracious, the Merciful.”

Allah is not only the Gracious and the Merciful, but, also wants humanity to be gracious and merciful, to each other, in their spheres and this can be inferred from many verses of the Holy Quran.

As this verse is in the beginning of 113 chapters, except for Sura Taubah and in the middle of one Sura, it really sky rockets my count of verses here.

7-120.  In the name of Allah, the Gracious, the Merciful.

Let me make a suggestion here, now, that we have 120 instructions from the All Knowing God, to be kind, merciful and compassionate.

Anyone, who has conscious or unconscious desire to benefit from political Islam, should first try this repeated teaching of being compassionate for a few decades.  May be it will assuage his or her political ambition and bring him or her to true teachings of Islam.

The Holy Quran suggests compassion and kindness to be a recipe to turn ones enemies into bosom friends:

121-122. And good and evil are not alike. Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.  But none is granted it save those who are steadfast; and none is granted it save those who possess a large share of good. (Al Quran 41:35-36)

Now, I am going to catalog all occurrences of the word “Mohsin,” in Arabic, in the Quran, in singular or plural form, as it means, one who does good and is of service to others.  Two of these occurrences have already been counted above and I will not repeat those here:

123.  It shall be no sin for you if you divorce women while you have not touched them, nor settled for them a dowry. But provide for them — the rich man according to his means and the poor man according to his means — a provision in a becoming manner, an obligation upon the virtuous.  (Al Quran 2:237)

124.  Those who spend in prosperity and adversity, and those who suppress anger and pardon men; and Allah loves those who do good.  (Al Quran 3:135)

125.  So Allah gave them the reward of this world, as also an excellent reward of the next; and Allah loves those who do good.   (Al Quran 3:149)

126.  And who is better in faith than he who submits himself to Allah, and he is a doer of good, and follows the religion of Abraham, the upright? And Allah took Abraham for a special friend.   (Al Quran 4:126)

127. So, because of their breaking their covenant, We have cursed them, and have hardened their hearts. They pervert the words from their proper places and have forgotten a good part of that with which they were exhorted. And thou wilt not cease to discover treachery on their part, except in a few of them. So pardon them and turn away from them. Surely, Allah loves those who do good.  (Al Quran 5:14)

128.  So Allah rewarded them, for what they said, with Gardens beneath which streams flow. Therein shall they abide; and that is the reward of those who do good.  (Al Quran 5:86)

129.  On those who believe and do good works there shall be no sin for what they eat, provided they fear God and believe and do good works, and again fear God and believe, yet again fear God and do good. And Allah loves those who do good.  (Al Quran 5:94)

130.  And We gave him Isaac and Jacob; each did We guide aright, and Noah did We guide aright aforetime, and of his progeny, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward those who do good.  (Al Quran 6:85)

131.  And remember the time when We said: “Enter this village and eat therefrom — wherever you will — plentifully; and enter the gate submissively and say: ‘God! forgive us our sins.’ We shall forgive you your sins and We shall give increase to those who do good.  (Al Quran 2:59)

132.  And create not disorder in the earth after it has been set in order, and call upon Him in fear and hope. Surely, the mercy of Allah is nigh unto those who do good.   (Al Quran 7:57)

133.  And when it was said to them, “Dwell in this town and eat therefrom wherever you will, and say, ‘God! lighten our burden,’ and enter the gate in humility, We shall forgive you your sins, and surely We shall give increase to those who do good.”  (Al Quran 7:162)

134.  No blame lies on the weak, nor on the sick, nor on those who find naught to spend, if they are sincere to Allah and His Messenger. There is no cause of reproach against those who do good deeds; and Allah is Most Forgiving, Merciful.  (Al Quran 9:91)

135.  It was not proper for the people of Medina and those around them from among the Arabs of the desert that they should have remained behind the Messenger of Allah or that they should have preferred their own lives to his. That is because there distresses them neither thirst nor fatigue nor hunger in the way of Allah, nor do they tread a track which enrages the disbelievers, nor do they cause an enemy any injury whatsoever, but there is written down for them a good work on account of it. Surely, Allah suffers not the reward of those who do good to be lost.  (Al Quran 9:120)

136.  And be thou steadfast; for surely, Allah suffers not the reward of the righteous to perish.  (Al Quran 11:116)

137.  And when he attained his age of full strength, We granted him judgment and knowledge. And thus do We reward the doers of good.  (Al Quran 12:23)

138.  And with him there entered the prison two young men. One of them said, ‘I saw myself in a dream pressing wine.’ And the other said, ‘I saw myself in a dream carrying upon my head bread of which the birds are eating. Inform us of the interpretation thereof; for we see thee to be of the righteous.’  (Al Quran 12:37)

139.  And thus did We establish Joseph in the land. He dwelt therein wherever he pleased. We bestow Our mercy on whomsoever We please, and We suffer not the reward of the righteous to perish.  (Al Quran 12:57)

140.  They said, ‘O exalted one, he has a very aged father, so take one of us in his stead; for we see thee to be of those who do good.’  (Al Quran 12:79)

141.  They replied, ‘Art thou Joseph?’ He said, ‘Yes, I am Joseph and this is my brother. Allah has indeed been gracious to us. Verily, whoso is righteous and is steadfast — Allah will never suffer the reward of the good to be lost.’  (Al Quran 12:91)

142. Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.  (Al Quran 22:38)

143. And when he reached his age of full strength and attained maturity, We gave him wisdom and knowledge; and thus do We reward those who do good.  (Al Quran 28:15)

144. A guidance and a mercy for those who do good.  (Al Quran 31:4)

145.  And he who submits himself completely to Allah, and is a doer of good, he has surely grasped a strong handle. And with Allah rests the end of all affairs.  (Al Quran 31:23)

146.  ‘But if you desire Allah and His Messenger and the Home of the Hereafter, then truly Allah has prepared for those of you who do good a great reward.’  (Al Quran 33:30)

147.  Thus indeed do We reward those who do good.  (Al Quran 37:81)

148. ‘Thou hast indeed fulfilled the dream.’ Thus indeed do We reward those who do good.  (Al Quran 37:106)

149. Thus do We reward those who do good.  (Al Quran 37:111)

150. And We bestowed blessings on him and Isaac. And among their progeny are some who do good and others who clearly wrong themselves.  (Al Quran 37:114)

151. Thus indeed do We reward those who do good.  (Al Quran 37:122)

152. Thus indeed do We reward those who do good.  (Al Quran 37:132)

153. They will have with their Lord whatever they desire; that is the reward of those who do good.  (Al Quran 39:35)

154. “Or lest it should say, when it sees the punishment, ‘Would that there were for me a return to the world, I would then be among those who do good!’”  (Al Quran 39:59)

155. And before it there was the Book of Moses, a guide and a mercy; and this is a Book in the Arabic language fulfilling previous prophecies, that it may warn those who do wrong; and as glad tidings to those who do good.  (Al Quran 46:13)

156. Receiving what their Lord will give them; for they used to do good before that.  (Al Quran 51:17)

157. Thus surely do We reward those who do good.  (Al Quran 77:45)

158.  Nay, whoever submits himself completely to Allah, and is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve.  (Al Quran 2:113)

159.  And spend for the cause of Allah, and cast not yourselves into ruin with your own hands, and do good; surely, Allah loves those who do good.  (Al Quran 2:196)

When it comes to the specifics, as to who is most deserving of our compassion and kindness, the Holy Prophet Muhammad, may peace be on him, advised in favor of the mothers.  There is a popular Hadith that almost every Muslim knows.  A companion of the Prophet, asked him, “Who is most deserving of my good treatment?”  “Your mother,” said the Prophet.  Companion asked and then after her?  “Your mother,” repeated the Prophet.  It was only on the fourth query that the Prophet said, “Your father.”

Those who accuse Islam of gender inequality have perhaps not heard of this Hadith!

Let me, now, tabulate a few verses about the parents:

160. And remember the time when We took a covenant from the children of Israel: ‘You shall worship nothing but Allah and show kindness to parents and to kindred and orphans and the poor, and speak to men kindly and observe Prayer, and pay the Zakat;’ then you turned away in aversion, except a few of you.  (Al Quran 2:84)

161. They ask thee what they shall spend. Say: ‘Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely Allah knows it well.’  (Al Quran 2:216)

162. And worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbor that is a kinsman and the neighbor that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful.  (Al Quran 4:37)

163. Say, ‘Come, I will rehearse to you what your Lord has forbidden: that you associate not anything as partner with Him and that you do good to parents, and that you kill not your children for fear of poverty — it is We Who provide for you and for them — and that you approach not foul deeds, whether open or secret; and that you kill not the life which Allah has made sacred, save by right. That is what He has enjoined upon you, that you may understand.   (Al Quran 6:152)

‘164. Our Lord, grant forgiveness to me and to my parents and to the believers on the day when the reckoning will take place.’  (Al Quran 14:42)

165. Thy Lord has commanded, “Worship none but Him, and show kindness to parents. If one of them or both of them attain old age with thee, never say unto them any word expressive of disgust nor reproach them, but address them with excellent speech.  (Al Quran 17:24)

166. And We have enjoined on man kindness to his parents; but if they strive to make thee associate that with Me of which thou hast no knowledge, then obey them not. Unto Me is your return, and I shall inform you of what you did.  (Al Quran 29:9)

167. And We have enjoined on man concerning his parents — his mother bears him in weakness upon weakness, and his weaning takes two years — ‘Give thanks to Me and to thy parents. Unto Me is the final return.  (Al Quran 31:15)

168. And We have enjoined on man to be good to his parents. His mother bears him with pain, and brings him forth with pain. And the bearing of him and his weaning takes thirty months, till, when he attains his full maturity and reaches the age of forty years, he says, ‘My Lord, grant me the power that I may be grateful for Thy favour which Thou hast bestowed upon me and upon my parents, and that I may do such good works as may please Thee. And make my seed righteous for me. I do turn to Thee; and, truly, I am of those who submit to Thee.’  (Al Quran 46:16)

There are additional verses about the parents in the Holy Quran, but, as I am feeling more comfortable about my target of 200, I am going to leave those and talk about the teachings about spouses:

169.  It is made lawful for you to go in unto your wives on the night of the fast. They are a garment for you, and you are a garment for them.  (Al Quran 2:188)

170.  Consort with them in kindness; and if you dislike them, it may be that you dislike a thing wherein Allah has placed much good.  (Al Quran 4:20)

What does the Quran says about the weakest in our society, the orphans?  Here, are a few vereses:

171. And they ask thee concerning the orphans. Say: ‘Promotion of their welfare is an act of great goodness. And if you intermix with them, they are your brethren. And Allah knows the mischief-maker from the reformer. And if Allah had so willed, He would have put you to hardship. Surely, Allah is Mighty, Wise.’    (Al Quran 2:21)

172. And if you fear that you will not be fair in dealing with the orphans, then marry of women as may be agreeable to you, two, or three, or four; and if you fear you will not deal justly, then marry only one or what your right hands possess. That is the nearest way for you to avoid injustice.  (Al Quran 4:4)

173. And when other relations and orphans and the poor are present at the division of heritage, give them something therefrom and speak to them words of kindness.   (Al Quran 4:9)

174. And they seek of thee the decision of the Law with regard to women. Say, Allah gives you His decision regarding them. And so does that which is recited to you in the Book concerning the orphan girls whom you give not what is prescribed for them and whom you desire to marry, and concerning the weak among children. And He enjoins you to observe equity towards the orphans. And whatever good you do, surely Allah knows it well.  (Al Quran 4:128)

175. So the orphan, oppress not.  (Al Quran 93:10)

The Holy Quran advises us to be compassionate to any one who asks for our favor:

176.  And him who seeks thy help, chide not.   (Al Quran 93:11)

Continuing with verses about kindness and compassion in general:

177. Those who believe and do good deeds — the Gracious God will create love in their hearts.  (Al Quran 19:97)

One of the attributes of Allah is ‘The Merciful,’ Arabic word رحيم (Raheem) and the believers are required to emulate the attributes of Allah in their limited spheres.  I just searched the word رحيم  in Arabic search for the Quran in Alislam website and found that it occurs at least 227 times, including the first verse of each of the chapters of the Holy Quran, except for one.   As we highlighted before, there are 114 mentions of “In the name of Allah, the Gracious, the Merciful,” in the Quran, which we have already counted.

This gives me 113 additional mentions for being kind and merciful:  177 + 113 = 290.

I saved one of the most important verses in this regards, for the very end, “And We (Allah) have sent thee (Muhammad) not but as a mercy for all peoples.”  (Al Quran 21:108)

Now our count here is 291.

I rest my case!

May Allah give us true understanding of our faith.  Ameen!

Editor’s note:

The author has quoted Bismillah as the first verse of each surah so some readers may find the count off by one.

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Our Collection of Essays or Articles about the Glorious Quran

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

I have collected the best articles out there explaining the Quran in general and also some specific verses.

The Quran says: Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.’ (18:109)  This talks of expansive and vast knowledge, incorporated layer upon layer, in the brief approximately 6300 verses of the text of the scripture of Islam.

I do believe that the Quran like any other scripture can be misinterpreted to suit the writer’s agenda. Therefore, I clearly understand that the glorious Quran should not be changed into a political philosophy or ideology, a totalitarian agenda or to take away freedom of conscience, freedom of religion, human rights or women rights, which will be clearly against the Quranic emphasis on compassion and justice.

bouquet

Here is our initial collection; over time we foresee hundreds of articles to be collected like a beautiful bouquet of flowers, in this collection, God willing:

Sir Zafrullah Khan Introducing the Holy Quran to the World

Why Secularism Is Compatible with the Quran and Sunnah — And an ‘Islamic State’ Is Not

God Is Living, So Why Does Religion Treat God As Dead?

Inheritance in Islam

Gender Equality in the Holy Qur’an – In the Beginning Man and Woman Were Equal

Surrendering the Sword of the ‘Sword-Verse’

Defensive War: Why Fighting Was Allowed?

The Scope, Style and Effect of the Holy Quran

Sources or Criteria for Interpretation of the Holy Quran

Explaining Misinterpretations of the Holy Text to a Christian Audience

Sources or Criteria for Interpretation of the Holy Quran

Reading the Quran: Do They Still Cook You on the Stake, For Knowing the Scripture?

One of the Best English Translations of the Quran Now Available Online

A Sexual Offender from ISIS: Is the Quran to Blame?

A Quranic Prophecy against High Odds: The Roman victory against the Persians

Aztec beliefs in the Afterlife: Stephen Hawking and me

The holy Quran speaks more often to men than women

Video of Berkley Center: Islam, Human Rights, and the Secular

Scope, Style and Preservation of the Quran

Now we will list the titles of the essays that are available in the commentary of Syed Hossein Nasr and his associates:

How to Read the Quran by Ingrid Mattson

The Quran in Translation by Joseph Lumbard

The Islamic View of the Quran by Muhammad Mustafa al-Azami

Quranic Arabic: Its Characteristics and Impact on Arabic Language and Literature and the Languages and Literatures of Other Islamic Peoples by Muhammad Abdel Haleem

Quranic Commentaries by Walid Saleh

Traditions of Esoteric and Sapiential Quranic Commentary by Toby Mayer

Scientific Commentary on the Quran by Muzaffar Iqbal

The Quran as Source of Islamic Law by Ahmad Muhammad al-tayyib

The Quran and Schools of Islamic Theology and Philosophy by Mustafd Muhaqqiq Damad

The Quran and Sufism by William C. Chittick

The Quran and Islamic Art by ]ean—Louis Michon

The Quranic View of Sacred History and Other Religions by Joseph Lumbard

Quranic Ethics, Human Rights, and Society by Maria Massi Dakake

Conquest and Conversion, War and Peace in the Quran by Caner K. Dagli

Death, Dying, and the Afterlife in the Quran by Hamza Yusuf

Why Secularism Is Compatible with the Quran and Sunnah — And an ‘Islamic State’ Is Not

Source: Huffington Post

By Akbar Ganji — Iranian journalist and human rights activist

Introduction

Extremist Islamic groups such as ISIS, Boko Haram, al-Qaeda and the al-Nusra Front in Syria, have transformed the holy Quran into a manifesto for war, terrorism and bloodshed. These groups use the most modern weaponry and technology, and their crimes have created worldwide concerns. Their goal is to return the Islamic world to the medieval age.

At the same time, the corrupt dictatorial Arab regimes in the Middle East, particularly the Arab nations of the Persian Gulf, have transformed the democratic Arab Spring into a sectarian war between the Shiites and Sunnis, in order to prevent democracy from taking roots in their own nations.

Simultaneous with such developments, a Western-made “industry” called Islamophobia not only presents the Holy Quran as the manifesto of fundamentalist warmongers (that claim to represent Islam) and their rigid interpretation of its teachings, it also reduces Islam to its skewed “interpretations.” This reductionist approach has been popular among the Orientalists. The approach also claims that formation of an Islamic government is a necessary condition for a society to be Islamic.

As I will argue in this essay, these claims are false.

Islam and secularism are completely compatible. What I call “secular Islam” is thus the best antidote for Islamic terrorism. “Secular Islam” means that the collection of beliefs, moral values and teachings which comprise Islam do not confer on Muslims a mission to form a government or state. The idea of establishing an Islamic state based on the Quran and the Sunnah is incorrect, as neither presents a model for such a state.

Definitions: The State, Secularism And Islam

In his book, Philosophical Investigations, the Austrian-British philosopher Ludwig Wittgenstein states that words have no meaning other than their “applications.” Thus, to prevent any confusion, we must first define what we mean by the key concepts that are employed here.

The state is an organized structure that is impersonal, has well-defined boundaries, rules a specific population and has the exclusive right to use legitimate violence. Paul Dragos Aligica, a senior research fellow at George Mason University, puts it this way:

The state is an organization monopolizing the legitimate use of force or claiming a monopoly on the use of coercion in a given geographic area and over a political entity, and possessing internal and external sovereignty. Recognition of the state by other states, and thus its ability to enter into international agreements, is often considered a crucial element of its nature.

The term secularism has been defined in three distinct ways. One is atheism. Karl Marx, French sociologist Emile Durkheim and German sociologist and philosopher Max Weberbelieved that, through functional differentiation, scientific knowledge and de-mystification, the world moves toward atheism and disbelieving in God. Their view has, of course, turned out to be false.

Secularism has also been believed to mean limiting religion to the private domain. This is impossible, because religion is not like special clothes that we can set aside as soon as we leave home. Such eminent sociologists as Robert BellahCharles TaylorJürgen Habermasand José Casanova believe that the presence of religion in the public domain is useful and desirable. But explaining and justifying any claim in the public domain must be done by resorting to reasoning, not religious texts and holy people.

The third meaning of secularism, and the one that we use in this article, is separation of church and state, or religion from government — not atheism or elimination of religion from the public discourse.

By Islam we mean its text (the Holy Quran) and the Sunnah (the speeches and conduct of Prophet Muhammad, although some Shiites such as the Twelvers also consider the Sunnah of their 12 Imams as well). Although Islam has firm positions regarding justice and oppression, it does not have any model for an “Islamic State.” It is left to Muslims to run their societies based on their collective wisdom and consultation.

secular Muslim is thus someone who not only believes in the separation of religion from the state, but also believes that such a separation is compatible with Islam.

“A secular Muslim is thus someone who not only believes in the separation of religion from the state, but also believes that such a separation is compatible with Islam.”

Based on the Quran, the Sunnah, and religious texts, my argument is that a union between Islam and secularism is possible and justifiable. Fundamentalist interpretations of the Quranic teachings and the Sunnah in order to justify their “Islamic State” are not credible if one actually examines these texts.

Medieval Times Vs. The Modern Era

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(Muhammad (top, veiled) and the first four Caliphs. From the Subhat al-Akhbar.)

One important fact is often overlooked. In medieval times, especially in the 7th century in the Arabian Peninsula, state/government, as we recognize them today, did not exist. Societies of those eras were tribal, sparsely populated and simple. There was tribal authority, but it was due to patronage and family relations, not the existence of a government which, as we understand it today, did not exist. The processes of social division of labor, work and its bureaucratization, and consolidation of power give rise to an organized, non-personal entity called government that possesses specific boundaries, population, etc. In his book, Coercion, Capital and European States, A.D .990-1990, Charles Tilly states that up until the 10th century “nothing like a centralized national state existed anywhere in Europe.” Similarly, Bernard Lewis in his What Went Wrong argues that in the medieval times governments did not have borders but civilian centers. The British political theorist David Held and many sociologists have supported such assertions about formation of government. Perry Anderson, the British historian also believes that the phenomenon of modern governments or states began in the 16th century.

“In medieval times, especially in the 7th century in the Arabian Peninsula, state/government, as we recognize them today, did not exist. Societies of those eras were tribal, sparsely populated and simple.”

In his book Theories of the State, Andrew Vincent argues that government is a relatively recent phenomenon that goes back only to the 16th century. If Europe did not have governments up until the 16th century, how can one expect Medina — the town in the Arabian Peninsula with a small population in which Prophet Muhammad lived — to have had a government? The Arabian Peninsula did not have a government for the same reason that it did not have representative democracy, and respect for human rights and feminism — because the people had not yet founded them.

The Quran And Islamic State

Another important, but overlooked point is that in the Prophet Muhammad era (the 7th century) there was no such thing as a “society.” What existed was ummah, a community of Muslim masses. As German sociologist and philosopher Ferdinand Tönnies put it, the medieval “societies” must be considered as “Gemeinschaft“ (German word for community), to be distinguished from modern societies that are called “Gesellschaft“ (German word for society).The audience of the Prophet and the Quran were the believers that made up the ummah. The jurisprudence or Sharia were also for the ummah and not for the modern societies or era. Society is the invention of the modern era.

Prophet Muhammad led the people in a simple tribal framework. The era was a tribal one with a small population, not the type of modern societies we have now. Hence, there is no teaching in the Quran on how to form an Islamic government after the death of the Prophet. Even if there are verses in the Quran, they would all be subject to various interpretations. The Quran is explicit in not specifying any successor to the Prophet.

In his book, al-Osmanieh, Muslim scholar Haroon Abdolsalaam Mohammad Jahiz says that “We have scrutinized the Quran, from beginning to end, and there is no verse or incontrovertibly explicit passage, and not even a verse to be found which may be construed upon reflection as proving the view on the Imamat” [succession of the Prophet’s progeny as Shiites believe].

The Quran orders the Prophet to address the collective problems of the people through consultation with them: “Consult them in the affairs” (al-e-Imran 159). Interpreting this verse of Quran in his book, Tafsir KashafAbolghasem Mahmoud-ibn Khwarizmi Zamakhshari, also known as Jar Allah Zamakhashri Mo’tazeli, the medieval Iranian Muslim scholar, states that the consulting that the Quran ordered includes everything except those affairs that are related to God’s revelations to the Prophet. In Tafsir-e Mafaatih ol-Ghayb (also known as Tafsir al-Kabir, or the Great Commentary), Iranian Muslim scholar and philosopher Imam Fakhruddin Razi (1149-1210) proposes that although the Prophet was wiser than all the people, the world always has many problems, and it is quite possible that in many cases the people know better. He then quoted the Prophet himself: “You know your life’s affairs and I know your religious affairs.” Zamakhshari also quotes the Prophet saying, “Those who consult with and seek advice from others find the best path.” And, the Quran says, “They [the believers] employ consultations among themselves” (ash-Shura 38).

What Does The Sunnah Say?

After the Prophet passed away, his followers chose, through the elite, Abu Bakr As-Siddiqas their ruler, which is why the Sunnis believe that electing the ruler must be done by the elite . Muslim scholar Qazi Abduljabbar Mo’tazeli (who lived about a thousand years ago), said, “The elite, as the people who signed on the Imamat, consult other Muslims” (al-Moqni) and, “Make sure that everyone has been consented upon.”

The Twelver Shiites believe that, through the Prophet, God chose Ali ibn Abi Talib, the Prophet’s cousin and son-in-law, to succeed him. He is the Shiites’ first Imam, and they believe that his children Hassan and Hussein and their descendants were the next eleven Imams who were all sinless and had divine power. Throughout history such claims have been rejected by a majority of Muslims.

The Quran states explicitly that God sent the prophets so that the people would not have any arguments against Him [regarding lack of knowledge]. In other words, the people need only the prophets and their own wisdom. The Quran states, “Messengers [Prophets] were as bearers of glad tidings [for the believers] as well as warners [for the disbelievers] in order that mankind should not have argument against Allah after sending the messengers” (Surat An-Nisa’).

If after sending the prophets the people had still needed other arguments, the Quran would have emphasized that God sent both the prophets and the Shiites’ Imams, so as the people could not have had any argument against Him [for lack of knowledge], but the Quran has mentioned only the prophets (Surahs Taha (verse 134) and al-Israa (15)).

What Does ‘Authentic’ Shi’ism Say?

The current Shiite-Sunni confrontation has nothing to do with what the close companions and supporters of the Prophet did. The rift was born much later. Ali, the Shiites’ first Imam and the Sunnis’ fourth Caliph after the Prophet, praised the three Caliphs before him, who are revered by the Sunnis. He also attributed his own rule and those of the other three Caliphs to the people’s selection and consent, not God or the Prophet. Thus, the issue of electing a ruler is addressed by the people, not by God or the Prophet.

To prove their claim regarding Ali, Shiites invoke what the Prophet said, “Whoever considers me as the master, should do the same with Ali,” during the Ghadeer Khumm. The Sunni claim that the Prophet did not mean “master,” but meant, “Whoever likes and respects me, should do the same with Ali,” where the Prophet supposedly announced to the people that his son-in-law would be his successor, and all those who believed in him should also believe in Imam Ali. But, one cannot find any credible historical document or evidence that Imam Ali himself invoked Ghadeer Khumm in order to justify his rule. In Nahj al-Balagha, the most famous collection of sermons, letters, and narrations attributed to him, Imam Ali attributes the legitimacy of the rules of the three Caliphs before him, namely, Abu Bakr, Umar ibn Khattab, and Uthman ibn Affan, to allegiance of the people with them. In other words, he confirms what the Sunnis claim about the successors to the Prophet. He states in (Nahj al-Balagha, letter 6):

Verily, those who pledged allegiance to Abu Bakr, Umar and Uthman have also pledged allegiance to me on the same basis that they swore allegiance to them. He who was present cannot choose another Caliph, and he who was absent has no right to reject; consultation is confined to the Muhajirun [immigrants from Mecca to Medina] and the Ansar [close supporters and companions of the Prophet]. If they agree on an individual and take him to be their Imam, it will be deemed to please Allah.

A person who was supposedly appointed by God could not have spoken in that manner because, otherwise, he would have disobeyed God. Ali also states (ibid. sermon 205, p. 239):

By Allah, I had no desire for the Caliphate, nor any need to rule, but you made me to accept it and burdened me with its consequent duties.

If God had appointed Ali as the caliph, he would have been neither reluctant nor would he have made any reference to people electing him to be his ruler. Did Prophet Muhammad ever tell the people that they had selected him? No, he did not. If God and Prophet Muhammad had chosen Imam Ali, there would have been no room for his reluctance. Ali talks about people’s huge wave of support for him and his reluctance to accept it (ibid. sermons 135 and 137):

You [the people] ran towards me shouting, ‘Allegiance, allegiance, allegiance,’ like female camels advancing their calves. I held back my hand, you pulled it towards yourselves. I drew back my hand but you dragged it.

How was it possible that God and the Prophet had chosen Ali, but even after people had turned to him, he tried to turn them down, saying (ibid. sermon 93, p. 85):

Leave me and seek someone else… If you leave me, I am one like you, and will listen to and obey whomsoever you put in charge of your affairs. I am better for you as a counselor than as your chief.

Imam Ali accepted Umar as his son-in-law, allowing him to marry his daughter, Umm Kulthum. He named his children after the caliphs before him and called them “Abu Bakr ibn Ali,” “Umar ibn Ali,” and “Uthman ibn Ali.” If they had violated his God-given rights and rules, Ali would not have behaved that way. He said, “Abu Bakr assumed leadership with goodwill and reigned with justice,” and, “Umar undertook the charge of leadership, was well-behaved and auspicious and pious.” He considered the rules of Abu Bakr and Umar as “good and just” and said, “Their deeds were laudable and they ruled over the Ummahjustly.”

Ali believed that election of Abu Bakr and Umar were “worthy choices” (History of Al-Tabari, volume 3, p. 550):

After the Prophet manifested whatever he was commanded to and conveyed the messages of His Lord, Allah the Glorified, took his soul, may Allah’s greetings and blessings be upon him.Then, Muslims elected two eminent successors to him and the two ruled in compliance with the Quran and Sunnah, adopted his model and did not deviate from it. Allah, then, took their souls, May Allah be satisfied with them.

Regarding Umar, Ali said (Nahj al-Balagha, sermon 228, p. 262):

May Allah reward Umar who straightened the deviated, cured the disease, abandoned mischief and established the Sunnah. He departed [from this world] with untarnished clothes and little shortcomings. He achieved good of this world and remained safe from its evils. He offered obeyed Allah and feared Him as He deserved.

If Imam Ali had been chosen by God and the Prophet as the successor, and Abu Bakr and Umar had violated God’s and the Prophet’s will and had usurped his rights, would he had spoken about them like the above?

The historic Ghadeer Khumm event took place a few months before the Prophet passed away. How was it possible that the Prophet’s best and closest supporters, whom the Quran has repeatedly praised, violated his explicit and clear order regarding Ali as his successor? And, if they had, would Ali have judged them so positively?

When the dissidents staged an uprising against Uthman and surrendered his home, they asked Imam Ali to speak to him as their envoy. He went to Uthman and told him (ibid., sermon 164, pp. 167 and 168):

The people are behind me and they have made me an arbiter between you and themselves; but by Allah, I do not know what to say to you. I know nothing [about this matter] that you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know; we have not come to know anything before you that we could tell you; nor did we learn anything in secret that we should convey to you. You have seen as we have seen and you have heard as we have. You sat in the company of the Prophet of Allah as we did. Abu Bakr and Umar were no more responsible for acting righteously than you, since you were closer than both of them to the Prophet of Allah through kinship, and you also hold relationship to him by marriage, which they did not hold.

Thus, Imam Ali considered Abu Bakr, Umar and Uthman as legitimate, not usurpers. Uthman was being toppled, and was not in a position of power that would compel the Imam to praise him and, most importantly, appoint his beloved sons, Hassan and Hussein, as Uthman’s protectors. In Nahj al-Balagha he presents himself as someone who liked Uthman. He wrote that A’isha [the Prophet’s wife], Talha and Zubair [two prominent companions of the Prophet] were the main provocateurs against Uthman, adding that people were satisfied with his election [as Uthman’s successor] (ibid., letter 1, p. 271):

I am appraising you of what befell Uthman so [correctly] that its hearing may be like its seeing: People criticized him, and I was the only man from amongst the Muhajirun who asked him to seek satisfying the Muslims most and to offend them the least. As for Talha and as Zubair, their lightest step about him was hard and their softest voice was strong. A’isha too was in a rage with him [Uthman]. Consequently, a group overpowered him and killed him. Then, people pledged allegiance to me, not by force or compulsion, but obediently and out of free will.

Ali’s rationale is that of one who had been elected by the people (expressed through the pledge of allegiance by the tribal leaders), not someone chosen by God. He states (ibid., letter 7, p. 275):

Caliphate is allegiance only once. It is not open to reconsideration, nor is there any scope for fresh proceedings of elections. He who remains out of it is fussy [seeking faults], and he who is ambivalent upon it is a hypocrite.

In letter 28 of Nahj al-Balagha (pp. 292 and 293) to Muawiyah, the second Caliph of the Umayyad Dynasty, Ali explains to him why he is qualified to rule the Muslims. He mentions his obedience to God and the fact that he is a relative of the Prophet, saying, “No one was closer to the Prophet than me.” But, he never claims that he had been appointed by the Prophet as his successor. Clearly, if that had had happened, Imam Ali would not have forgotten it. In the same letter he emphasized that when the uprising against Uthman began, he did everything he could to help Uthman. In sermon 67 (ibid., p. 52), Ali supports the arguments of Muhajirun against the Ansar, but still emphasizes that he was the closest person to the Prophet. In his letter to Talha and Zubair, Ali’s entire argument is that he was elected by the people, not by God and the Prophet (ibid., letter 54, pp. 341 and 342):

I did not pursue the people till they approached me, and I did not ask them to pledge their allegiance to me till they themselves did so; and both of you were among those who approached me and swore allegiance to me. Certainly, the people did not swear allegiance to me due to any force exerted on them or for any reward given to them. If you two pledged your allegiance to me obediently, come back and offer repentance to Allah soon, but if you swore allegiance to me reluctantly, you have certainly given me a reason for action by pretending obedience and concealing your disobedience. By my life, you were not more entitled than other Muhajirun to conceal and hide the matter. Your refusing allegiance before entering into it would have been easier than getting out of it after having accepted it.

We see that, (a) Ali makes no mentions of having been appointed by the Prophet as his successor; (b) he speaks about declaring allegiance by free will; (c) he does not condemn non-allegiance to him, by swearing to it and then breaking it, and (d) if he had been chosen by God to rule, there would have been no need for any argument.

Note: Ali was elected by the people, but the Shiites generally believe that he was chosen by God, and that is the part that this article is critiquing.

The Umayyad And Abbasid Dynasties

abbasid empire
(A leaf from a Quran written in Kufic script, Abbasid dynasty /9th century, Iraq.)

So far, we resorted to religious texts, such as the Quran and Nahj al-Balagha, and we critiqued and rejected the notion of a divine and Islamic government. But, one can also critique the notion of an “Islamic government” from a historical perspective. Some have referred to the Umayyad and Abbasid dynasties as the “Islamic empires,” but what does that mean? Ibn Khaldun, renowned Muslim historian, has described the process of transformation of the caliphate to monarchy. At the end of chapter 25 of his book, the Muqaddamih: an Introduction to History, he considers religion as the steward of “people’s otherworldly affairs…Whereas political laws govern the expediencies of this world.” Such a definition and distinction is necessarily a kind of secularism, particularly because Ibn Khaldun speaks about “religious politics” as opposed to “secular politics.” In chapter 26 of his book he reasons that running the collective lives of the human being is possible without religion and prophets, and has also been experienced. In chapter 30 of his book, Ibn Khaldun critiques the Shiites’ claim that the imamat is one of the principal pillars of Islam and states that governance is “a public expediency that has been left to the views of the people.” Chapter 28 of his book is entirely about the transformation of caliphate to monarchy. Ibn Khaldun writes that while the four original caliphs considered religion in their rules, the Umayyad and Abbasid dynasties transformed the caliphate to “absolute monarchy” and were after enriching themselves, conquering the world, concentrating more powers in their hands and lasciviousness. Ibn Khaldun did not mean that the two dynasties formed Islamic governments, rather he was comparing them with the kings of his own era.

“Ibn Khaldun considered religion as the steward of ‘people’s otherworldly affairs, whereas political laws govern the expediencies of this world.’”

The Shiites, Khawarij and Mu’tazila viewed the Umayyad as corrupt, usurpatory, and apostate. As Duncan Black McDonald states in his book, Development of Muslim Theology, Jurisprudence and Constitutional Theory, even the “Murjites — a group of early Muslims that believed that only God has the authority to judge who is a true Muslim and who is not — did not deny the corrupt nature of the Umayyad kings, but they also believed that because the people had pledged their allegiance to the Umayyad, obeying them was a religious duty; only apostasy would necessitate uprising against them.

In his book, al-Milal wa al-Nihal, the influential Iranian historian of Islam, Muhammad ibn Abdul Karim Shahrestani writes that, “The Suleimanieh branch of Zeidieh, the Mu’tazila, [both Shiite groups] and the followers of hadith and Sunnah believe that it is not necessary for the Imam [ruler] to be a religious scholar, “because emaamat is not a religious affair that we need in order to understand God and His unitary nature. It would suffice for him to have access to religious scholars that can address his religious issues. What is necessary for him is having strong thoughts and correct insight into analyzing what is happening.”

As already mentioned, Ibn Khaldun analyzed the process of transformation of the caliphate to absolute monarchy. In his book, Arab Political ReasonMohammed Abed al-Jabri, the Moroccan critic and professor of philosophy and Islamic thoughts (1936-2010) explains clearly that the basis for selecting the four caliphs, Abu Bakr, Umar, Uthman and Ali was tribal interests, not beliefs, whereas Islam’s message is having faith in God and rejection of tribalism. Thus, Abed al-Jabi also did not consider the rules of the caliphs as Islamic government. He also showed that right after the death of the Prophet the tribal wars, which had stopped during the Prophet, began again. The tribes were used as a criterion for choosing the ruler, as well as tribal discriminating against others. That is who Ali was isolated.

God Is Not A Head Of State

The concept of electing a ruler by the elite has been expanded in the modern era. Just as everyone can cast a vote in Western societies, Muslims in Islamic countries (although the people of the Arab nations of the Persian Gulf do not yet have such a right) have gradually gained the right to vote. Thus, what does it mean to run a nation by an Islamic government? Running a nation requires four ingredients:

The first is management, which consists of knowledge and skills. Knowledge is the result of natural and experimental sciences. Skills come about as a result of practice. None of these has anything to do with religion and Islam.

The second is planning, which is done by knowledge and science. No religion, including Islam, has anything to offer to its adherents about planning.

The third is societal and moral values. Although all religions, including Islam, support moral precepts, they are in fact independent of religion and do not rely on it. Muslim scholars refer to values as the “rational autonomies.” Good and bad, just and unjust, and other values provide an independent base for assessing all the actions and reactions by the people. Justice is not religious; it is religion that must be just. Peace is not a religious affair; it is religion that must defend peace. Freedom (of thought, expression and behavior) is not religious; religion must recognize freedom. Development is not a religious affair; it is religion that must defend development. Being a good human being is not a religious teaching; although religions also recognize the dignity of the people. If a religion does not respect the people, it will not receive respect from them.

The fourth is the Fiqh [Islamic jurisprudence] or Sharia. The only aspect of any religion, including Islam, which has anything to do with managing a society, is its jurisprudence, which in modern society is referred to as the laws. But, they are not necessarily religious or Islamic for the following reasons: (a) they include laws concerning worship and provisions that have nothing to do with religion and have nothing to do with running a society; (b) 99 percent of non-worshiping laws are of ratifying type, i.e. they are the product of the culture and lore of the people of the Arabian Peninsula before the Prophet. The mission of the Prophet was not to destroy the infrastructure of the society, including its culture. He modified many of the existing laws and then ratified them. They had evolved among the Arab people before and during the Prophet’s era, not by God or Muhammad. Just as the Prophet ratified the traditions and common laws of his time, Muslims of the modern era also ratify the current traditions and common laws for running a nation, namely, democracy, respect for human rights, and pluralism. Neither the Prophet ratifying the common laws of his time, nor modern Muslims doing the same about the current common laws and traditions make them Islamic. (c) Religious jurisprudence is not the law; claiming otherwise is unjustified.

“The Prophet modified many of the existing laws and then ratified them. They had evolved among the Arab people before and during the Prophet’s era, not by God or Muhammad.”

Based on all these arguments above, I am confident to state that “Islamic government” is not an acceptable idea, because Islam lacks the aforementioned four main resources and ingredients for an Islamic government. Thus, for example, the Islamic Republic of Iran and Saudi Arabia, Pakistan, and ISIS cannot be considered as Islamic governments. This is not because, for example, they are not democratic states, but because Islam itself does not have any prescription for a government. Thus, secularism is completely compatible with Islam and Muslims. In other words, “Islam is secular,” as it has never presented any model for governance, and has left it to the Muslims to run their societies based on their collective wisdom and consultation.

Muslims are, of course, free to espouse what they believe in the society, but to make their beliefs the laws of the land, there is no way other than collective consent of the people. Making abortion, homosexuality, capital punishment, etc., legal or illegal is a function of the collective discussion and wisdom and cannot be ruled in or out by invoking the Quran or the Sunnah, even if there is an explicit law in Islam for such issues. Thus, if, for example, Muslims are opposed to abortion, they must explain their rational and moral reasons and convince the public.

Conclusion: The Strategy To Confront The Islamic Extremists

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Given these facts, what is the best strategy to confront Islamic radicals, such as the Islamic State? In my opinion, the eight pillars of an effective strategy are as follows.

First, the corrupt dictatorial regimes in Islamic countries that are supported by the West give rise to Islamic groups as an alternative. Ending discrimination, setting up the democratic process and respecting the fundamental human rights of the citizens must be the focus of the opposition to such regimes. Ethnic, gender and religious discrimination represent the most important social background for the growth of the fundamentalist terrorists.

Second, confronting the Islamic extremist groups that supposedly want to establish an “Islamic Caliphate” cannot be done by military means only, because defeating them militarily does not put an end to the claim that it is the Muslims’ duty to set up an Islamic government. This is evident everyday as more recruits join ISIS despite the protracted military campaign against them. Islamist groups are even more radical today than when the U.S. first invaded Afghanistan after 9/11.

“One must demonstrate to 1.5 billion moderate Muslims that the interpretations of the Quranic teachings and the Prophet’s Sunnah by the Islamic extremists are pathetically wrong.”

At the same time, one must demonstrate to 1.5 billion moderate Muslims that the interpretations of the Qur’anic teachings and the Prophet’s Sunnah (tradition) by the Islamic extremists are pathetically wrong, so that one can prevent, for example, the European, American, Canadian and Australian Muslims from joining the terrorist groups. It has been estimated that over 12,000 of such Muslims are fighting alongside the terrorist groups.

Third, it must be emphasized that the claim that there is such a thing as Islamic government is baseless. The Quran and Sunnah have not obliged Muslims to establish such a chimera as the Islamic government, but have taught them to use wisdom, justice, consultation, and innate human dignity to organize their collective lives and their society. Similar to all other religions, Islam does not have provisions for forming a state, particularly modern states as we understand them now. Religious government is an absurd notion, and if a government is formed under Islamic banner, it will only serve the interests of a special group of the people, not an entire Islamic society. Thus, if Muslims form a government, it will be a secular, not a religious one.

Fourth, the reductionist approach to Islam can be deadly, as it will only increase the power of the conservative and reactionary clerics. It also transforms the kind and forgiving God to a warmongering king that constantly issues orders for more bloodshed. As the Iranian Muslim theologian and jurist Muhammad al-Ghazali put it, scientific religious laws are for materialistic issues; they do not represent true religion.

Fifth, we must keep in mind that we have many versions of liberalism, Marxism, Judaism, Christianity, and Islam. Islamic fundamentalism is only one version of Islam. There are other versions of Islam that are based on enlightened and moral interpretation of the Islamic teachings and the Prophet’s traditions, adjusting itself to be compatible with democracy, human rights, freedom, and pluralism. and views everyone, regardless of religion, ethnicity and gender, as free and equal citizens.

The defenders of this version of Islam view al-Qaeda, the Islamic State, the al-Nusra Front, Boko Haram and similar groups as the most important threat to Muslims and true Islam.

Sixth, it must be emphasized that true secularism is not opposed to religion, and a secular democratic state will not only eliminate ethnic and religious discrimination, such as pitting Shiites against Sunnis, but will also create the conditions for the religious people to practice their beliefs free of the government. The regimes that claim to be based on religion have, in fact, transformed religion to something akin to governmental orders and intervene in the moral relation between the pious people and their God. At the same time though, “fundamentalist secularism” also intervenes in people’s religion because it is anti-religion. A true secular democracy only separates religion from governance.

Seventh, the West must not approach the Islamic world in a way that is threatening to Muslims, giving them feeling of humiliation, discrimination, and threat of military attacks. This has often been done by the support that the West has provided to the corrupt dictatorial regimes in the Islamic world. Such support has always been a prime factor in the attraction of some Muslims to radical groups.

Eighth, it is morally unjustifiable if a religious, ethnic or gender-based minority is systematically discriminated against while their beliefs are mocked by those invoking “freedom of expression.” As an example, consider the plight of Muslims in France that represent about 10 percent of the population.

As the French Premier Manuel Valls acknowledged, there is a sort of “apartheid” in France with respect to its Muslim community.

Liberal Jewish American philosopher Jason Stanley distinguishes mocking the Prophet of the majority — the Christ — and that of the minority — Prophet Muhammad and correctly rejects the latter. The only “fruit” of such mocking and insults is a deepening rift between Muslims and the West and the growth of Islamic terrorist groups.

Instead of widening the fissures, we must move toward healing, mutual understanding and respect. Within the Islamic world, that starts with embracing secularism.

This article was translated by Ali N. Babaei.

Suggested reading

Reclaiming Tradition: Islamic Law in a Modern World

Shariah and Constitution: A Personal Journey

‘Islamic Law’: A Myopic Reading of the Quran

Surrendering the Sword of the ‘Sword-Verse’

flag_of_saudi_arabia-svg.png
Flag of Saudi Arabia, unfortunately  has a sword put next to the creed of Islam: There is no god but (the One) God (Allah), Muhammad is God’s messenger. The creed of Islam should be linked to only symbols of love and pluralism

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

Here is the verse that has been called by the critics of Islam as the sword verse: “And when the forbidden months have passed, kill the idolaters wherever you find them and take them prisoners, and beleaguer them, and lie in wait for them at every place of ambush. But if they repent and observe Prayer and pay the Zakat, then leave their way free. Surely, Allah is Most Forgiving, Merciful.” (Al Quran 9:5)

What does it mean when read in the context of time and of the Surah Taubah, chapter 9, where it belongs, is the subject of this article?

Free thinkers in Bangladesh are being serially hacked to death in their homes. An infamous hit list appeared in 2013 naming 84 “atheist bloggers.” By the end of 2015 there had been seven such murders across the country, and, tragically, April 2016 alone claimed three more victims.

One of them, a university professor was hacked to death in Bangladesh, in an attack police say is similar to killings of secular bloggers and atheists by suspected Islamist extremists.

AFM Rezaul Karim Siddique, 58, was a professor of English at Rajshahi University in the country’s north-west.

He was attacked with machetes as he left home to go to work.

So-called Islamic State militants say they killed him for “calling to atheism” in Bangladesh.

I consider every human life to be precious and sacred and killing of any human life to be a great threat to world peace and akin to triggering a genocide, based on the most common reading of the Quranic verse 5:32/33.

Those who are actively killing in the name of Islam, may indeed be a very small minority of the Muslim population in Bangladesh and other countries. But, a very large portion has strong sympathies for Shariah Law and would want to enforce it, if provided with an opportunity. This certainly creates a grave concern for not only the non-Muslims, but, many a moderate Muslims like me, as well.

Like any religious group, the religious beliefs and practices of Muslims vary depending on many factors, including where in the world they live. But Muslims around the world are almost universally united by a belief in one God and the Prophet Muhammad, and the practice of certain religious rituals, such as fasting during Ramadan, is widespread.

In other areas, however, there is less unity. For instance, a Pew Research Center survey of Muslims in 39 countries asked Muslims whether they want sharia law, a legal code based on the Quran and other Islamic scripture, to be the official law of the land in their country. Responses on this question vary widely. Nearly all Muslims in Afghanistan (99%) and most in Iraq (91%) and Pakistan (84%) support sharia law as official law. But in some other countries, especially in Eastern Europe and Central Asia – including Turkey (12%), Kazakhstan (10%) and Azerbaijan (8%) – relatively few favor the implementation of sharia law.[a]

Now different people will have different understanding of Shariah and it does evolve over time and their circumstances.

However, like me each and every Muslim takes the Holy Quran to be the literal word of God, including the so called sword verse (Al Quran 9:5).

So, how each Muslim understands this verse, has global implications, not only now, but, for decades and centuries to come?

The sword verse is widely-cited by critics of Islam to suggest the faith promotes violence against “pagans” (“idolators”, mushrikun), by isolating the portion of the verse “fight and slay the Pagans wherever you find them.” The next immediate verse (often excluded from quotes) appears to present a conditional reprieve within the statement: “if any of the idolaters seeks of thee protection, grant him protection till he hears the words of God; then do thou convey him to his place of security — that, because they are a people who do not know.”[1]

Qur’anic exegetes al-Baydawi and al-Alusi explain that the sword verse refers to those pagan Arabs who violated their peace treaties by waging war against the Muslims.[2][3]

But, the literal reading of this verse will certainly suggest violence and at least marginalization of the pagans and there are no guarantees that zealots will not use this verse now or in decades and centuries to come, to marginalize non-Muslims, especially the polytheists, unless we are able to educate masses about the over arching peaceful and pluralistic message of the Holy Quran, so they are not vulnerable to herd mentality that sometimes the Muslim scholars and politicians create among them.

Each and every Quranic verse should be understood in the context of the time and the context of the whole of the Quran, especially the immediate one. The entire passage in which 9:5 occurs is:

An acquittal, from God and His Messenger, unto the idolaters with whom you made covenant: (1) ‘Journey freely in the land for four months; and know that you cannot frustrate the will of God, and that God degrades the unbelievers.’ (2) A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: ‘God is quit, and His Messenger, of the idolaters. So if you repent, that will be better for you; but if you turn your backs; know that you cannot frustrate the will of God. And give thou good tidings to the unbelievers of a painful chastisement; (3) excepting those of the idolaters with whom you made covenant, then they failed. you naught neither lent support to any man against you. With them fulfil your covenant till their term; surely God loves the godfearing. (4)

Then, when the sacred months are drawn away, slay the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent, and perform the prayer, and pay the alms, then let them go their way; God is All-forgiving, All-compassionate. (5)

And if any of the idolaters seeks of thee protection, grant him protection till he hears the words of God; then do thou convey him to his place of security — that, because they are a people who do not know. (6)

How should the idolaters have a covenant with God and His Messenger? — excepting those with whom you made covenant at the Holy Mosque; so long as they go straight with you, do you go straight with them; surely God loves the godfearing. (7)

How? If they get the better of you, they will not observe towards you any bond or treaty, giving you satisfaction with their mouths but in their hearts refusing; and the most of them are ungodly. (8)

They have sold the signs of God for a small price, and have barred from His way; truly evil is that they have been doing, observing neither bond nor treaty towards a believer; they are the transgressors. (9-10)

— Trans. Arberry[4]

Here is a link to read forty different simultaneous translations of these verses of the Holy Quran in English.

Dr. Maher Hathout clarifies the historical context of the verse:

This verse was revealed towards the end of the revelation period and relates to a limited context. Hostilities were frozen for a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use this period to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to note that even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur’an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be granted according to the customs of chivalry; the person would be told the message of the Qur’an but not coerced into accepting that message. Thereafter, he or she would be escorted to safety regardless of his or her religion. (9:6).[5]

According to the mainstream Islamic scholarship, the verse relates to a specific event in Islamic history. Namely that the Arab Pagans made and broke a covenant with the Arab Muslims. The verses immediately preceding and following 9:5, 9:4 and 9:6, make the context very clear: Only those Pagans who broke the covenant were subject to violent repercussions. Furthermore, any Pagans who honored the covenant as well as those who repented were to be spared. 

Patricia Crone states that the verse is directed against a particular group accused of oath-breaking and aggression and excepts those polytheists who remained faithful. Crone states that this verse seems to be based on the same above-mentioned rules. Here also it is stressed that one must stop when they do.[7]

Explaining the context of this verse, modern Quranic scholar Muhammad Asad restricts the permission to fight and kill as being given regarding specific tribes already at war with the Muslims who had breached their peace agreements and attacked them first.[8] A similar interpretation of the verse as limited to defensive warfare is also found in Ahmadiyya literature, notably in Muhammad Ali‘s 1936 The Religion of Islam.[9]

The sword verse, I believe, was of only temporal and limited scope and was directed at those polytheists, who were at war with the Muslims. This is how the Muslims understood it in the centuries to come. They ruled India for more than 1200 years and co-existed with the Hindus, for centuries before the British rule in India. When the British took over India in the nineteenth century, it was a Hindu majority country, despite a long Muslim rule, a testament that the Muslims never took this verse to be universal and permanent in scope.

Still, I believe that those who are intoxicated with Shariah Law, especially if such an enterprise will give them political authority and power, will not be shy to herd the masses into a literal understanding of this and other allegorical verses of the Holy Quran.

In understanding and interpreting the Quran, it itself provides us with a golden rule to explain any writing on the basis of what is fundamental, unequivocal and clear rather than equivocal, dubious and susceptible to misinterpretation:

He it is Who has sent down to thee the Book; in it there are verses that are decisive in meaning — they are the basis of the Book — and there are others that are allegorical and are susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking discord and seeking wrong interpretation of it. And none knows its right interpretation except Allah and those who are firmly grounded in knowledge. (Al Quran 3:7)

The Holy Quran has very clear and fundamental verses that talk about universal compassion and having brotherly and sisterly relationships, with every one, regardless of faith. The following verses are unequivocal and of very clear meaning for developing a pluralistic society and should serve as a matrix or a framework to explain the sword verse or any other difficult verse of the Holy Quran:

Allah forbids you not, respecting those who have not fought against you on account of your religion, and who have not driven you forth from your homes, that you be kind to them and act justly and compassionately towards them; surely Allah loves those who are just.

Allah only forbids you, respecting those who have fought against you on account of your religion, and have driven you out of your homes, and have helped others in driving you out, that you make intimate friends of them, and whosoever makes intimate friends of them — it is these that are the transgressors. (Al Quran 60:8-9)

These are fairly obvious teachings, we cannot be friendly and kind to those who are after us and trying to destroy us, until they extend some olive branch to us, every one else we should deal with kindly and compassionately.

Additionally, if the circumstances are suitable, the Holy Quran does not shy away from befriending even the enemies, by kind gestures. The Quran says:

And good and evil are not alike. Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend. But none is granted it save those who are steadfast; and none is granted it save those who possess a large share of good. (Al Quran 41:34-35)

Let me conclude with what Muhammad Abdel Haleem writes in the introduction to his translation of the holy Quran, under the heading Issues of Interpretation, in regards to the sword verse:

Equally misinterpreted and taken out of context is what has become labelled as ‘the sword verse’ (9:5) although the word ‘sword’ does not appear in the Qur’an: ‘When the [four] forbidden months are over, wherever you find the polytheists, kill them, seize them, besiege them, ambush them’. The hostility and ‘bitter enmity’ of the polytheists and their fitna (persecution: 2:193; 8:39) of the Muslims during the time of the Prophet became so great that the disbelievers were determined to convert the Muslims back to paganism or finish them off: ‘They will not stop fighting you [believers] until they make you revoke your faith, if they can’ (2:217). It was these hardened polytheists in Arabia, who would accept nothing other than the expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way—either to expel them or to accept nothing from them except Islam. But, even then, the Prophet and the Muslims were not simply to pounce on such enemies, reciprocating by breaking the treaty themselves: an ultimatum was issued, giving the enemy notice that, after the four sacred months mentioned in 9:5 above, the Muslims would wage war on them.

Yet the main clause of the sentence—‘kill the polytheists’—is singled out by some non—Muslims as representing the Islamic attitude to war; even some Muslims take this View and allege that this verse abrogated many other verses, including ‘There is no compulsion in religion’ (2: 256) and even, according to one solitary extremist, ‘God is forgiving and merciful’. This far-fetched interpretation isolates and decontextualizes a small part of a sentence and of a passage, 9:1-1 5, which gives many reasons for the order to fight such polytheists: they continually broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, expelled them from the Holy Mosque and even from their own homes. At least eight times the passage mentions the misdeeds of these people against the Muslims. Moreover, consistent with restrictions on war elsewhere in the Qur’an, the immediate context of this ‘sword verse’ exempts such polytheists as do not break their agreements and who keep the peace with the Muslims (9:7); it orders that those enemies seeking safe conduct should be protected and delivered to the place of safety they seek (9:6). The whole of this context to verse 5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build on it their theory of war and violence in Islam.

Suggested Reading

Two Hundred Verses about Compassionate Living in the Quran

Defensive War in the Holy Quran in 600 Words

Defensive War: Why Fighting Was Allowed?

Reference

a. http://www.pewresearch.org/fact-tank/2015/12/07/muslims-and-islam-key-findings-in-the-u-s-and-around-the-world/

Sir Zafrullah Khan Introducing the Holy Quran to the World

Source: Islam – Its Meaning for Modern Man, by Sir Zafrullah Khan

THE QURAN, AS ALREADY STATED, IS THE RECORD of the verbal revelation vouchsafed by God to Muhammad, the Prophet of Islam, over a period of approximately twenty-two years (610⎯632). It is the very words that God put in the mouth of that Prophet (Deut. 18:18). It contains all truth (John 16:13) for the guidance of mankind. Its message is universal. It affirms the truth of all previous revelations and the righteousness of all Prophets (2:137; 5:45, 47).

The arrangement of verses in the Quran does not follow the chronological order. Whenever a verse or group of verses was revealed, the Prophet indicated its place in the order and sequence of the Quran. Obviously, the compilation of the whole in the form of a book could not be undertaken so long as the revelation to the Prophet continued; but it is a mistake to suppose that the present arrangement was determined by the second or third Khalifa some years after the death of the Prophet. That is not so. The Prophet himself instituted and authorized this arrangement. In fact, during the Prophet’s lifetime the Quran was committed to memory and was recited in the order in which we find it. Each fresh revelation found its place in that order as indicated by the Prophet. His opponents sometimes made objection to the manner in which the Quran was being revealed, that is to say, in portions spread over a long period, and they asked: “Why is it not revealed all at once?” The revelation itself pointed out the reason and the wisdom underlying its manner and arrangement (25:33; 17:107).

One reason why the present arrangement does not adhere to the chronological order is that the revelation came as it was needed in the contemporaneous state of the people to whom it was immediately addressed⎯the purpose being, first, to create faith in the Existence and Unity of God; then, to lay the foundations of a beneficent society in accordance with the principles of Islam; then, to reconstruct society on those principles and to train it in their exercise so that the people could become the bearers of the Divine message and illustrate it in practice in daily living. This necessitated that revelation be vouchsafed stage by stage over a period of years, reinforcing the cardinal, central doctrine of the Existence and Unity of God throughout, but working out the pattern of a beneficent society gradually, adding new features after those revealed earlier had been firmly grasped and put into practice. Once this purpose was achieved, it was no longer necessary to have the revelation arranged in that order. It had then to serve the need of an established, though constantly growing, community. The order to be followed henceforth was that which was appropriate to those conditions.

In view of the lack of the mass-printing facilities to which mankind has since become accustomed, the method adopted for safe-guarding the revelation was to commit it to memory rather than to preserve it in the form of a book, though the text of each revelation, comprising one or more verses, was also written down as it was received. The Prophet himself was not literate, but others who were competent in that respect were employed for the purpose (29:49).

Guidance having been furnished to mankind through a series of revelations vouchsafed to the various Prophets, what is that position of the Quran with respect to those revelations whose truth it affirms? Previous revelations were limited in their scope. Each was designed to meet the needs of the people to whom it was sent during the stage of development upon which that people was about to enter. Each contained fundamental truths, valid through the ages in respect of the whole of mankind, but it also contained guidance, directions, commandments, and prohibitions which were of a local or temporary character. Moreover, in course of time, portions of those revelations were lost or forgotten. That which was of universal and permanent application in previous revelations, in other Scriptures, has been reaffirmed in the Quran. Such portions as had been lost or were overlooked or forgotten, but were still needed, have been revived. That which was of purely local or temporary application and was no longer needed has been omitted. That which was not contained in previous revelations, the need for it not yet having arisen, but which would henceforth be needed by mankind, was added (2:107; 3:8).

This does not mean that the Quran makes obligatory upon the Muslims all the commandments and ordinances contained in today’s version of the previous revelations and Scriptures. Indeed, it emphasises repeatedly that these versions have suffered grievously at the hands of some of those who profess to be their supporters (2:80). What the Quran affirms is the actual revelation vouchsafed to the previous Prophets. Thus: “Surely, We sent down the Torah wherein is guidance and light. By it did the Prophets, who were obedient to Us, judge for the Jews, as did the godly people and those learned in the Law” (5:45). And again: “And We caused Jesus, son of Mary, to follow in their footsteps, fulfiling that which was revealed before him in the Torah; and We gave him the Gospel which contained guidance and light, fulfiling that which was revealed before that in the Torah as an admonition for the God-fearing” (5:47). The Gospel here means the revelation vouchsafed to Jesus, and not the books which are today commonly so described.

Not only are today’s versions of previous revelations open to serious question on the score of authenticity of the text and accuracy of translation and interpretation, many of the details concerning commandments and ordinances and even doctrine which were of a temporary or local character are now out of date or inapplicable. Today’s doctrine is also in many cases based on subsequent interpretation and formulation which appear to have little connection with what was contained in the revelation and even contradict it. Attention is drawn to all this in the Quran, and yet the Quran emphasises the unity of the fundamental teaching contained in all previous Scriptures and insisted upon by the Prophets, namely belief in the Existence and Unity of God and in the Hereafter, and conformity to God’s will through righteous action.

As already stated, the Quran reaffirms all that was fundamental in previous revelations and which is still needed by mankind. That is part of the guidance which the Prophet, and through him the Muslims and, indeed, all mankind are exhorted to follow⎯the guidance revealed by God through the prophets (6:91).

Thus the Quran, while affirming the truth of all previous revelations, itself comprises all truth for the whole of mankind for all time. It has been described as “pure Scriptures, comprising lasting commandments” (98:3—4).

The Quran is thus a universal possession and inheritance; its message is directed to the whole of mankind (7:159). It is sent down as a guidance for mankind, with clear proofs of guidance and with discrimination between truth and falsehood (2:186).

It expounds and explains all that is or may be needed by mankind for the complete fulfilment of life (11:2). It seeks to create faith in God through rehearsal of God’s Signs; it makes provision for mankind’s welfare, material, moral, and spiritual; it teaches all that is needed for the beneficent regulation of human life and expounds the philosophy underlying it, so that reason being satisfied, wholehearted conformity to what is taught may be assured (62:2—3). It expounds the significance of establishing and maintaining communion with God. It draws attention to various Divine attributes, their operation and the manner in which mankind may derive benefit from the knowledge thereof. In short, all that is basic for the promotion of human welfare in all spheres, whether pertaining to principles or conduct, is set forth and expounded (16:90).

It is this comprehensiveness of the Quran, the need to make provision for guidance in every respect for all peoples for all time, that made it necessary that the guidance should be conveyed in verbal revelation. The Quran is literally the Word of God and possesses the quality of being alive, as the universe is alive. It is not possible to set forth at any time the whole meaning and interpretation of the Quran or, indeed, of any portion of it with finality. It yields new truths and fresh guidance in every age and at every level. It is a standing and perpetual miracle (18:110).

The world is dynamic and so is the Quran. Indeed, so dynamic is the Quran that it has always been found to keep ahead of the world and never to lag behind it. However fast the pace at which the pattern of human life may change and progress, the Quran always yields, and will go on yielding, the needed guidance in advance. This has now been demonstrated through more than thirteen centuries, and that is a guarantee that it will continue to be demonstrated through the ages.

The Quran has proclaimed that falsehood will never overtake it. All research into the past and every discovery and invention in the future will affirm its truth (41:43). The Quran speaks at every level; it seeks to reach every type of understanding, through parables, similitudes, arguments, reasoning, the observation and study of the phenomena of nature, and the natural, moral, and spiritual laws (18:55; 39:28; 59:22).

It reasons from the physical and tangible to the spiritual and intangible. For instance: “Among His Signs is this; that thou seest the earth lying withered, but when We send down water on it, it stirs and swells with verdure. Surely He Who quickens the earth can quicken the dead. Verily, He has power over all things” (41:40). Here, by quickening of the dead is meant the revival and rebirth of a people. As the dead earth is quickened by life-giving rain from heaven, a people that appears to be dead in all respects is revived and regenerated through spiritual water from the heavens, that is to say, through Divine revelation. This idea is expressed in the Quran in several places. Both resurrection and renaissance are explained with reference to the phenomenon of the dead earth being revived through life-giving rain (22:6⎯8).

The Quran repeatedly urges observation and reflection, the exercise of reason, and understanding (2:270). For instance: “In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding, who remember Allah while standing, sitting, and lying down, and ponder the creation of the heavens and the earth. This leads them to exclaim: ‘Our Lord, Thou hast not created all this without purpose; Holy art Thou’” (3:191—192).

Whenever attention is drawn in the Quran to God’s Signs, the object is to urge reflection upon the event or phenomenon cited, that we may proceed to draw lessons therefrom which would help us grasp the Truth; to understand the operation of Divine attributes and of Divine laws; to appreciate spiritual values and to adjust and order our lives accordingly, so that all our activities in every sphere should become wholly beneficent. It is in that sense that the guidance contained in the Quran is described as “a healing and a mercy for those who put their faith in it” (17:83). We are reminded: “O mankind, there has indeed come to you an exhortation from your Lord and a healing for whatever ills there are in the hearts, and a guidance and a mercy for those who believe” (10:58).

With all this, man is left to his own free choice and acceptance of the Truth. Faith is not commanded on the basis of authority, but is invited on the basis of understanding (12:109). “This is a Book that We have revealed to thee, full of blessings, that they may reflect over its verses, and that those gifted with understanding may take heed” (38:30). There is complete freedom to believe or to deny. “Say: ‘It is the Truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve’” (18:30). But of course, though the choice is free, the consequences of the choice follow in accordance with Divine law. No one is forced. Everyone must choose and seek the purpose of his life on the basis of faith or turn his back upon the Truth and destroy his soul, according to his choice.

It has sometimes been suggested that belief in Divine revelation and acceptance of revealed truth tend toward intellectual rigidity and narrowness. The exact reverse is the truth. Revelation stimulates the intellect and opens all manner of avenues for research and expansion of knowledge. The constant and repeated exhortation to reflect upon and ponder every type of natural phenomenon with which the Quran abounds is an express urge in that direction. History furnishes incontrovertible proof of this. Within an astonishingly brief period following the revelation of the Quran, darkness and confusion were dispelled over vast areas of the earth, order was established, all manner of beneficent institutions sprang into life, a high moral order was set up, and the blessings of knowledge, learning, and science began to be widely diffused. Human intellect, which for some centuries had been almost frozen into inactivity, experienced a sudden release and upsurge, and the world became witness to an astounding revolution. This was no freak occurrence, no sudden flare-up followed by an even more sudden collapse. This was a phenomenon characterized by strength, beneficence, and endurance. It fulfiled to a pre-eminent degree the needs and yearnings of the human body, intellect and soul. It changed the course of human history. It flung wide open the gates of knowledge and progress in all directions. Its impact continues to be felt today through many and diverse channels.

The Quran has been described as a Light and as a clear Book, whereby “does Allah guide those who seek His pleasure along the paths of peace, and leads them out of every kind of darkness into the light by His will, and guides them along the right path” (5:16⎯17).

On the other hand, the Quran itself discourages the tendency to seek regulation of everything by Divine command, pointing out that such regulation would become restrictive and burdensome (5:102).

One of many characteristics of the Quran which mark it as the Word of God is that to arrive at the comprehension of its deeper meaning and significance the seeker must, in addition to a certain degree of knowledge of the language and the principles of interpretation, cultivate purity of thought and action. The greater the purity of a person’s life the deeper and wider will be his comprehension of the meaning of the Quran (56:80). This has always been strikingly demonstrated.

The Quran contains Divine assurance that the guidance embodied therein will be guarded under Divine protection (15:10). This comprises several aspects:

First, the text of the revelation should be preserved in its purity and entirety for all time. Considering that the revelation contained in the Quran was vouchsafed to the Prophet over a period of twenty-two years, first in Mecca and then in Medina, that this period was marked by persecution, disturbance, and fighting, that the Prophet himself was not literate, and that there was no sure method for preserving a record of the revelation except through human memory, it is a truly miraculous fact that the text of the Quran has been preserved absolutely pure and entire, down to the last vowel point. Even nonMuslim scholars, who do not accept the Quran as Divine revelation, affirm that the Quran is word for word that which Muhammad gave out to the world as Divine revelation.

Second, the language in which the revelation was sent should continue to be a living language. Classical Arabic is today understood and used as a means of communication over much vaster areas of the earth and by many hundred times more people than it was in the time of the Prophet.

These factors, so essential for the safeguarding of the guidance contained in the revelation, could not have been assured by the Prophet in advance. Yet they are not enough. For life is dynamic, and the pattern of human life is subject to constant change. The process of evolution is at work all the time. Besides, history testifies that the passage of time brings about a decline in spiritual and moral values in a civilization. It is inevitable, therefore, that over the centuries there should be a falling-off in the true appreciation of Divine guidance set forth in the Divine revelation as applicable to current conditions and situations. The complete safeguarding of the Divine revelation necessitates a constant process of spiritual revival and rebirth. In the nature of things this must also come about through revelation. It was announced by the Prophet that to meet this need God would continue to raise from among the Muslims, at the beginning of each century, someone who would be inspired to revive the faith by drawing attention to the guidance contained in the Quran apposite to existing conditions. History has confirmed the truth of this assurance conveyed by the Prophet.

The last half-century has, however, witnessed the onset of a tremendous revolution in human values in all spheres of life. Standards that had been accepted and subscribed to through centuries are undergoing rapid revision and modification. The very dimensions of human life are being reshaped, so that scholars and thinkers are beginning to stress the need of a new revelation. Yet, the Quran is quite clear that the guidance contained therein will be found adequate during all stages at all times.

What provision, it may be asked, is there in the Quran to meet the contingency with which mankind is faced today, and which is likely to grow ever more insistent during all the tomorrows that lie ahead? To meet this contingency the Quran announced that the Prophet not only had been raised in the generation among whom he lived, but would also be raised among others “who have not yet joined them” (62:3⎯4). This means a spiritual second advent of the Prophet for the purpose of setting forth from the Quran guidance that may be needed in the New Age, and for illustrating the values demanded by the exigencies with which man may then be faced. This promise has been fulfiled in the advent of Ahmad, of Qadian (1835⎯1908), who warned that mankind stood at the threshold of an era which would bear the same relation to his age, that is, the beginning of the twentieth century, as the beginning of that century bore to the days of Adam, and who proceeded to set forth from the Quran, in the light of revelation vouchsafed to him, the guidance that mankind now desperately needs.

He was a devoted follower and ardent lover of the Prophet. He claimed that in his advent were fulfiled the prophecies of the Prophet concerning the appearance of the Messiah and the Mahdi in the latter days. In his voluminous writings and discourses he set forth in great detail the philosophy of all aspects of the teachings of Islam and thus demonstrated the supremacy of Islam over all other faiths, as had been foretold in the Quran (9:33; 48:29; 61:10). In one of his revelations he was described as Allah’s Champion in the mantles of the Prophets. In his daily life he illustrated in practice all the values inculcated by Islam.

Read the whole book online: Islam – its meaning for modern man

God Is Living, So Why Does Religion Treat God As Dead?

We The People
US Constitution. Why Secularism Is Compatible with the Quran and Sunnah — And an ‘Islamic State’ Is Not

Source: Huffington Post

By Omar Naseef; Muslim, Writer, Traveller, Author, Foodie, Adventurer

There’s a vigorous debate in the United States about the nature of our constitution. Liberals tend to argue that the constitution is a living document, while conservatives, like the late Justice Scalia, claim our constitution is “dead, dead, dead”.

If the authors of the constitution were alive today – having lived through 239+ years of U.S. history – do we really think they would ask their 1787 selves how to interpret the constitution?

In secular law, the debate is reasonable. Because the authors are dead and a “living” constitution risks judicial tyranny, we do need to find some way to reasonably restrain the interpretation, especially since we can amend the constitution if we aren’t happy with its meaning.

This same “living” versus dead argument often happens in religion. Those who argue for dead” are often conservatives, and they are hurting their own cause. It is proper for all of us to deliberate before breaking with long-held tradition. However, insisting that the understanding of sacred text is frozen puts the most fundamental belief of religion at risk.

When any religious person claims that a sacred text is “dead” – in that the understanding of its meaning is fixed forever – they are directly at odds with their own idea of a living, active God.

Most religions claim that God is present and active in our lives. That is what I understand Islam to teach. The Qur’an doesn’t give us a mechanism by which to differentiate an outcome actively caused by God with an outcome that God passively allows. Yet for all the majesty and power we attribute to God, a lot people seem to teach that God engages us only on the micro-scale.

Cave-of-Hira-entrance
Cave of Hira where first few verses of the Quran were revealed.  Demystifying Prophethood, Theocracy, Democracy and Dictatorship

God will save a single person from a falling piano, and we praise God’s involvement, but on matters of philosophy where many more people are impacted by an unjust belief, we seem to teach that God is silent simply because there are no new scriptural revelations. But scripture is not the only form of revelation.

One of the most oft-repeated verses in the Qur’an is:

Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow man; and He forbids all that is shameful and all that runs counter to reason, as well as envy; (16:90)

The language of this verse is expansive. There is no one definition of “justice” or “generosity” or “good” that captures the scope of the words. Why do we believe that God, in choosing such deliberately expansive language, would constrain it to how some human might understand it hundreds of years ago?

Why do we feel bound to tradition when the Qur’an explicitly criticizes those who follow something just because it has alway been so.

But when they are told, “Follow what God has bestowed from on high,” some answer, “Nay, we shall follow [only] that which we found our forefathers believing in and doing.” Why, even if their forefathers did not use their reason at all, and were devoid of all guidance? (2:170)

The command is to follow what God has explicitly bestowed, not what people have understood was bestowed. God is no less capable of being as specific as those who interpreted God’s words. When God is not specific it is for a deliberate reason.

If we choose to confine the expansive language of the Qur’an in a particular human’s understanding, then our allegiance isn’t to the living God because the living God isn’t constrained by time. Only a dead god would be.

When we choose the past over the present, our allegiance turns from God to men. They have become our god. How do we know this? By simply asking the question: would any of the religious scholars who laid down rules thousands of years ago – if they were alive today – turn to their 1000-year-old writings to figure out the meaning of the Qur’an?

Of course not. They would re-read God’s words and use all the information we have today to arrive at what they believe is God’s will.

If we believe in an active, living, omniscient God, then all the information we have today is the same information God knew when the text was revealed. And all the information we have today is also a product of God’s will. How rational is it to ignore any of the information God has made available to us with the passing of time?

During one of the Supreme Court case involving gay rights, Judge Scalia wondered when excluding homosexuals from marriage became unconstitutional. His point was that when the 14th amendment was ratified, we know for sure that the people who ratified it had no intention of legalizing homosexual sodomy or same-gender marriage.

So which year did the 14th amendment expand to now encompass homosexuals?

The question itself is a red herring. It presumes a very constrained meaning for words that cannot be so constrained. The amendment requires “equal protection”. The meaning of equal doesn’t change over time. Our understanding of what is equal may change.

I find Scalia’s question reasonable in the context of a constitution written by men, but I have a serious problem when we want to apply the same logic to a text we claim it is written by God.

With a human written document, the intentions are necessarily limited by a human’s very small scope of knowledge.

For God, the intention is timeless because God knew then what we know now, and God intends for us to use as much knowledge as God chooses to give us. If we want to claim God is alive, active and omniscient, then the text God wrote must be interpreted as if its author is present.

If conservative religious scholars believe that sacred texts have a fixed meaning, then they are necessarily presuming God is “dead”, and they are the ones pulling the trigger.

Reference

Suggested Reading

The Purpose And Context Of The Qur’an

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Gender Equality in the Holy Qur’an – In the Beginning Man and Woman Were Equal

Epigraph:

“But whoso does good works, whether male or female, and is a believer, such shall enter Heaven, and shall not be wronged even as much as the little hollow in the back of a date-stone.” (Al Qur’an 4:125)

gender-equality

Editor’s note: The author has counted the verse, “In the name of Allah, the Most Gracious, the Most Merciful,” as the first verse of each surah except one, Surah Taubah, so some readers may find the counting off by one.

Source: The Muslim Times: Fostering Universal Brotherhood and Sisterhood in Our Global Village

Written by Dr. Lutf ur Rehman. Nashville, USA

With the advent of modern education and inclusion of women in the workforce over the last two centuries, the patriarchal nature of societies is also in a state of flux. Over the course of human history, men have dominated the role of leadership in these societies. Even today a great majority of human population lives in this arrangement. It worked well when physical strength was an asset. Most of the work was done manually and fighting in the army required physical strength. Men had a great advantage over women in this area. Therefore the societies were aligned to suit their interests. Women were assigned to a subservient role and were mostly confined to home and domestic work. Over the course of human history this role of women – rearing children and caring for the home and her husband – became their normal function in the society. They were not included in the affairs of men and were considered inferior in many ways. Men literally owned their women like livestock and property. Women had no rights – their fate was decided by the word and wishes of their men. They were not given education, had no say in their marriage, could not own property, and required permission of their men folk to do anything in their lives. Any woman who would not follow such norms in the society was punished and sometimes even killed by her own father, brother or husband, and it was considered honorable for men to do so. Political and religious systems were often used to perpetuate such oppression of women.

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Two Hundred Verses about Compassionate Living in the Quran

Christian Arab writer, Norma Khouri noted, honor killings originate from the belief that a woman’s chastity is the property of her family, a cultural norm that comes “from our ancient tribal days, from the Hammurabi and Assyrian tribes of 1200 B.C.”[i]  Matthew A. Goldstein, J.D. (Arizona), has also noted that honor killings were encouraged in ancient Rome, where male family members who did not take actions against the female adulterers in their family were “actively persecuted.”[ii] The Roman law of ‘pater familias’ gave complete control to the men of the family for both their children and wives. Under these laws, the lives of children and wives were at the sole discretion of the men in their family.

In the sixth century Arabia, men were ashamed if a daughter was born in their household. Many who considered themselves courageous and brave would bury their daughters after their birth to get rid of the shame. The practice was considered honorable. Qays bin Asim, ancient leader of Banu Tamim is credited by some historians as the first to kill children on the basis of honor. It is recorded that he murdered all of his daughters to prevent them from ever causing him any kind of dishonor. This is the time which was called the time of ignorance or “Jahiliyyah” by the Prophet Muhammad (peace be on him). He brought a message which was forward looking, open minded and based upon principals of justice for all – men and women. Holy Qur’an is the Word of God and a lasting source of guidance for all Muslims for all times.

Let us examine if Qur’an accepts or prescribes an inferior role for women?

Creation

Qur’an uses the word khalaqa to describe creation. Khalaqa means to create, to bring something into existence from a state of non-existence. The account of creation in the Qur’an also makes it clear that the creation happened in several steps and not all at once:

Just recall the time when your Lord said to the angels, ‘I am going to create a human of clay: (primordial soup) when I perfect it in every way (evolution), and blow into it of my ruh (spiritual awareness), all of you should bow down before it.’ (Al Qur’an 38: 72-73)

Qur’an addresses many aspects of creation in different verses. If we look at the creation of human beings, Qur’an does not tell us if man was created before the woman or if woman was created from man thus implying an inferior status as part is not equal to the whole. Qur’an does not say that Adam was the first man. It also does not say that Eve was created from Adam’s rib. These concepts have come to us from the Bible:

And God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which God had taken from man, made he a woman, and brought her unto the man. (Genesis 2:21-22)

There are some Ahadith which tell us that Eve was created from man’s rib but all of them are considered weak as their sources are weak and all originated from one person, Ibn Abbas. The content (matn) of these Ahadith is also in contradiction to Qur’anic version of creation. Therefore these Ahadith are best disregarded.

Then there are some other Ahadith where women are compared with the shape of a rib or derived from a rib. Some are mentioned in Bokhari and Muslim, the two most influential Hadith collections in Sunni Islam. One such hadith is quoted here:

‘Abd al-‘Aziz related to us that he was reporting on the authority of ‘Abd Allah who said: Malik had told us that he was reporting on the authority of Abu Zinad who was reporting on the authority of al-A’raj who was reporting on the authority of Abu Hurairah (with whom may Allah be pleased) who said: Allah’s Rasul (may peace be on him) said:The woman is like a rib, if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness. (Bokhari)

With regards to the isnad (list of transmitters) the following may be noted: All these ahadith are cited on the authority of Abu Hurairah, a Companion who was regarded as controversial by many early Muslim scholars, including Imam Abu Hanifah (A.D. 700-767),founder of the largest Sunni school of law (fiqh). All six of such ahadith in Bokhari and Muslim are gharib (the lowest grade of hadith classification) because they contain a number of transmitters who were single reporters. All of these six ahadith are da’if (weak) because they have a number of unreliable transmitters. Matn (content) of these Ahadith is also contrary to Qur’anic version of creation of human beings, which we shall examine now:

O people be aware of your Lord, Who created you (humans) from a single soul (nafs) and created therefrom mates for you. (4:2)

He it is who has created you from a single soul (nafs). (7:190)

(God) created you (humans) from a single soul (nafs). (39:7)

Qur’an describes creation of human beings from a single soul – nafs – which is a gender neutral term. From this nafs, God created both man and woman.

Allah also tells us in the Qur’an that He perfected the creation of humans:

Surely We created the humankind in the best stature. (95:5)

Allah it is Who …. fashioned you , and perfected your shapes. (40:65)

Who (God) gave everything He created the best form. (32:7)

Here perfection means that God created humans exactly as He wanted to. Also a look at these verses and many others in the Qur’an make it clear that the creation did not happen all at once. The creation of humans was perfected over time, pointing towards evolution. One of the names of God is “Musawwir,” meaning an artist:

He is God, The Creator, The Maker, The Fashioner (Musawwir). His are the most beautiful attributes. (Al Qur’an 59:25)

Just like an artist, God started with the basics and over time brought His creation to perfection, the process of evolution.

In the account of creation God has not assigned any superiority to one gender over the other for any reason. Qur’an describes the final step of creation as follows:

Just recall the time when your Lord said to the angels, “I am going to create a human of clay: (primordial soup) when I perfect it in every way (evolution), and blow into it of my ruh (spiritual awareness), all of you should bow down before it. (Al Qur’an 38: 72-73)

Once again God put His spirit equally in man and woman.

Adam and Eve in the Garden

It is clear from Qur’anic descriptions that the Garden was never intended as the dwelling place for the humans. Allah’s plan for humans was to function in the earth as His trustee.

And when your Lord said to the angels, I am about to place a vicegerent in the earth. (Al Qur’an 2:31)

In the Garden humans had no need to struggle for the basic necessities of life such as food, clothing and shelter:

It is given unto you that you hunger not therein, neither are you naked, And you thirst not therein nor are you exposed to the sun’s heat. (Al Qur’an 20:119-120)

However in the Garden, and on earth, humans share the same test: the choice between obedience and disobedience. Allah warns Adam and Eve against approaching one of the trees in the Garden. The Qur’an does not give special attributes to the tree itself. It is merely a symbol of the test.

It is noteworthy that, with one exception, the Quran always uses the Arabic dual form to tell how Satan tempted both Adam and Eve and how they both disobeyed:

But Satan caused them both to slip and be expelled from where they resided. (Al Qur’an 2:37)

In maintaining the dual form, the Qur’an overcomes the negative Biblical and Judaic implications that the woman was the cause of evil and damnation.

For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. (1Timothy 2:11-12)

Moreover Qur’an clearly states that individuals – men and women – are responsible for their own actions:

Upon recognition of the error that they had made, both of them (Adam and Eve) repented and asked for forgiveness. They said, ‘Our Lord we have wronged ourselves; and if You forgive us not and have not mercy on us, we shall surely be of the lost.’ (Al Qur’an 7:24)

The one exception to the Qur’anic use of the dual form to refer to the temptation and disobedience of Adam and Eve in the Garden, singles out Adam:

And the devil whispered to him saying: ‘O Adam! Shall I show you the tree of immortality and power that does not waste away?’ Then the two of them (Adam and his wife) ate of the fruit (of the forbidden tree), so their shame became manifest to them and they started covering themselves with leaves. And Adam disobeyed his Lord, so went astray. (Al Qur’an 20:122)

Their Lord not only accepted their repentance and forgave them; He demonstrated a very special feature of Himself: mercy and grace. He extended to them, and to all the humans, the explicit guidance – revelation.

We can draw following guidance from this story of Adam and Eve in the Holy Qur’an.

Any human might disobey through forgetfulness, the general nature of human weakness, and the temptations of Satan, but one who recognizes his error, repents and asks for forgiveness, will be forgiven. Moreover, guidance is always available to humankind to remind them of their commitment to Allah and the guile of Satan, the enemy. This is a special mercy from their Lord. However, whoever disobeys through arrogance and intentional rebellion has been promised due punishment and eternal damnation. He is like Satan, who disobeyed and persisted in his arrogant, disobedient ways.

The Equity of Recompense, The Hereafter in the Qur’an

The hereafter is divided into several stages: Death, Resurrection, Judgment and finally, Heaven or Hell.

Death is the first inevitable experience for each and every created being without distinction of gender, class, nationality, or time of existence. It is the first stage of the hereafter for each being. It marks the entrance to that realm:

Each nafs will taste death. And you will be paid on the day of Resurrection only that which you have fairly earned. Whoever is removed from the Fire and is made to enter Paradise, he indeed is triumphant. The life of this world is but comfort of illusion. (Al Qur’an 3:186)

The term nafs is used in Qura’nic discussion of the hereafter. With regard to death, it is that  essential part of each being which experiences the passage from life in this known world into the unknown realm of the hereafter. It is central to the consideration of the Hereafter because it is this term that is used to elevate the Qura’nic discussions of recompense in the Hereafter above gender distinctions.

The Resurrection is the first part of the Hereafter, unknown or unacceptable to the Arabs at the time of the revelation:

And they say: When we are bones and fragments, shall we be raised up a new creation? Say: Be you stones or iron or some created thing that is yet greater in your thoughts. They ask, ‘who shall restore us to life?’ Say, He who created you the first time. (Al Qur’an 17:50-52)

The Qur’an is emphatic that the day of Resurrection is unlike anything experienced before:

O humankind! Fear your Lord. Lo! The earthquake of the Hour (of doom) is a tremendous thing: On that day you will witness that every nursing mother will forget her nursing and every pregnant one will be delivered of her burden, and you will see people as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them). (Al Qur’an 22:2-3)

Thus the day of Resurrection is a disruption of the order of the reality which we have known and lived.

Existence on earth is described in the Qur’an as a trial or test to see the value of the deeds performed by the individuals. At the Resurrection all humans will be brought back to life for judgment, which will be made by Allah, who knows what is secret and what is manifest:

And not a speck’s worth in the earth or in the sky escapes your Lord, nor what is less than that or greater than that. (Al Qur’an 10:62)

And whether you make known what is in your minds or hide it, Allah will bring you to account for it. (Al Qur’an 2:285)

All deeds of every individual will be weighed. This will indicate the true value or measure of the deeds. Evil things are without merit or weight. (weightless) The weight of all good things will be added and given increased value.

And He accepts the prayers of those who believe and do good works, and grants them more out of His Grace. (Al Qur’an 42: 27)

If the scales are light, one has been unsuccessful. If the scales are heavy, it is an indication of success:

And we set a just balance for the day of Resurrection, so that no nafs is wronged in the slightest. Even as it may be the weight of a grain of a mustard seed, we bring it forth. (Al Qur’an 21:48)

Then as for him whose scales are heavy (with good works), he will live a pleasant life. But as for him whose scales are light, the Bereft and Hungry one will be his mother. Ah, what will convey to you what she is! Raging fire. (Al Qur’an 101:7-12)

Lo! This life of the world is but a passing comfort, and lo! The Hereafter is the enduring home. Whoever does an ill deed, he will be repaid the like thereof, while whoever does right, whether male or female, and is a believer, (all) such will enter the Garden. (Al Qur’an 40:40-41)

With regard to the Hereafter, individual responsibility and experience is given more emphasis. It is the individual who experiences death, the transition from the living world to the Hereafter: “Each nafs will taste of death.” (3:186). The recompense awarded is also on the basis of the individual. Whether a man or woman, each is rewarded individually according to what he or she earns and there is a single scale of judgment.

So in the Qur’anic narrative recompense is acquired through actions performed by the individual before death:

And Allah has created the heavens and the earth with truth, and each nafs may be repaid what it has earned. And they will not be wronged. (Al Qur’an 45:23)

No one can diminish the merits earned by another; neither can anyone increase them. No one can share in the merits achieved by another, nor in the punishment which will be given:

And fear the day when no nafs will avail of another in the slightest, nor intercession be of use to it, nor will compensation be accepted from it, nor will they be helped. (Al Qur’an 2:49)

There is no possibility of gender discrimination on this subject as Qur’an has been very explicit in addressing men and women separately and equally:

And those who do good works, male or female, and is a believer, they shall enter the Garden.(Al Qur’an 4:125)

Whoso acted righteously, male or female and is a believer, We shall surely grant them a pure life: and We shall surely bestow upon them their reward according to the best of their works. (Al Qur’an 16:98)

The Final Abode

The Qur’an acknowledges our earthly values and fears:

We verily created humankind and We know what his nafs whispers to him and We are nearer to him than his jugular vein. (Al Qur’an 50:17)

It states emphatically that Allah knows what is hidden and what is secret.

For those who disobey Allah and whose deeds were lighter, they will be placed in Hell:

Woe unto the repudiators on that day! Depart unto that which you used to deny. Depart unto the shadow falling three fold. Which yet is no relief, nor shelter from the flame … This is the day wherein they speak not. (Al Qur’an 77:29-32, 36)

Paradise

The Qur’an depicts Paradise in more exquisite details than other unseen phenomena. In general, the depictions of Paradise are meant to entice the reader towards the afterlife. There are some forms given to the pleasures of Paradise which are specific to the audience at the time of the revelation, the desert dwellers of seventh century Arabia. Thus the appeals of the descriptions of ‘gardens with rivers flowing beneath’ is greater for someone living in an arid desert environment than, perhaps, for someone living in the tropics of Malaysia.

However, to confine the Qur’an to only that context would be incorrect. The Qur’an is from God, and not confined to or exhausted by one society or its history. Although the perspectives of the seventh century Arabs were given significant consideration in the Qur’an’s modes of expressions, its eternal message is not limited to any single form of articulation. The values indicated by the text transcend the particular modes of expression. One must determine how those particulars are significant and express them in terms relevant to our own lives. Each new generation of Qur’anic readers must re-evaluate Qur’anic values and determine what they mean to them:

And no nafs knows what supreme joy is hidden (awaiting) them, as a reward for their good works. (Al Qur’an 32:18)

Since Paradise and its pleasures are beyond human comprehension, the resemblance in these descriptions to pleasures experienced in this world must be taken analogously. First the Qur’an acknowledges the good (khayr) in some earthly things, like wealth, power, food, family status, offspring, and women:

Beautified for mankind is love of the joys from women and offspring, and stored up heaps of gold and silver, and horses branded (with their mark), and cattle and land. That is the comfort of the life of the world. Allah! With Him is a more excellent abode. Say shall I inform you of something better than that? For those who keep from evil, with their Lord are gardens.  (Al Qur’an 3:15-16)

Zawj in the Hereafter

Among other pleasures of the Paradise, Qur’an describes companions for the believers. These companions have been the subject of great discussions among the Muslims as well as the non-Muslims.

The term Hur-al-Ayn meant something specific to the Arabs. She was so called because of her whiteness or fairness or cleanness. She was a woman of clear complexion and skin. The descriptions given are specific and sensual – youthful, virgin females with large dark eyes, white skin, and a pliant character. The specific depiction of the companions of Paradise demonstrates the Qur’an’s familiarity with the dreams and desires of the Arabs. The Qur’an offers the Hur as an incentive to aspire after truth. It is notable that after the Makkan period, the Qur’an does not use the term Hur again. It describes the companions of the Paradise in generic terms:

For those who keep from evil, with their Lord are gardens underneath which rivers flow, and pure azwaj and contentment from Allah. (Al Qur’an 3:16)

These believers are male and females and azwaj is a gender neutral term.

The Qur’anic use of ‘you and your azwaj’ with regard to the hereafter needs a closer look. First, the separation between good and evil takes precedence and the individual is recompensed only in accordance with his or her deeds:

This is the day of separation, which you used to deny. Assemble those who did wrong, together with their azwaj and what they used to worship. (Al Qur’an 37:22-23)

Second, the Qur’an reminds us that only those who have done right will attain reward in Paradise, even if on earth they were related.

Our Lord! And make them enter the Gardens of eternity which You have promised them, with such of their fathers and their azwaj and their descendants as do right. (Al Qur’an 40:9)

Thus the use of ‘you and your azwaj’ means you and whoever is paired with you because of like nature, deeds, faith etc.

The emphasis then is on partnership, friendship, comfort, and harmony in Paradise, as opposed to the isolation, loneliness, and despair of Hell. Perhaps one might be reunited with his or her earthly spouse in Paradise, provided that the basis for the reunion is shared belief and good deeds.

Some commentators use the Qur’anic statements that there will be pure azwaj (i.e. plural) as an indication that a pious man will go to Paradise and will have multiple Hur for his pleasure. Indeed, it is a contradiction of terms that a pious man who practices self-constraint should have multiple erotic pleasures as his objective. The use of the plural azwaj corresponds to the use of the plural preceding it: for ‘believers’ (and such terms). The usage is meant to indicate that companionship awaits those who believe (men and women) in their attainment of Paradise – not that each man will get multiple wives.

Paradise offers a standard at an even higher level: the perspective of Allah. From this perspective, the greatest importance of Paradise is attaining peace, ending all want, transcending all earthly limitations and finally coming into the company of Allah. These highest pleasures are the same for female inhabitants of Paradise as for males. With regard to the eternal, both woman and man are equal in their potential to experience this highest transcendence. When Qur’an offers fulfillment of desire in Paradise, what is most important will be closeness to Allah.

So the Paradise is described to the Muslim subconscious: whatever pleasure you like, such will await you in Paradise – if you restrain yourself from overindulgence, misuse and abuse here on earth. For the Arab patriarch, the primary audience of the Makkan period, it might be young virgin woman with white skin and large dark eyes. However, the Qur’an’s descriptions of the companions of Paradise must be viewed on the basis of its entire teachings, social and moral.

Equality Before God

The Qur’an depicts human individuals as having inherently equal value by looking at three stages in human existence. First, in the creation of humans, the Qur’an emphasizes the single origin of all humankind. “He created you from a single soul.” (4:2) Second, with regard to development here on earth, the Qur’an emphasizes that the potential for change, growth and development lies within the nafs of the individual (or the group) as well. “Allah does not change the condition of a folk until they (first) change what is in their anfus (plural of nafs).” (13:12) Finally, all human activity is given recompense on the basis of what the individual earns. (4:125)

The Qur’an does make distinctions between people. The value of the distinctions between humankind on earth can be clearly summed up by the Qur’anic statement in sura Al-Hujarat:

We created you from male and female and have made you nations and tribes that you may know one another. Indeed the most noble of you from Allah’s perspective is whoever has the most taqwa. (Al Qur’an 49:14)

It is clear that the Qur’an does not assign a higher value to a human based upon gender. They are both considered partners (Zawj) of each other and a source of comfort for each other:

And the believers, men and women, are friends of one another. They preach virtue and discourage evil. They observe salat, pay zakat and obey Allah and His Messenger. It is these upon whom Allah will have mercy. (Al Qur’an 9:71)

And:

Surely, men who submit themselves to God and women who submit themselves to Him, and believing men and believing women, and obedient men and obedient women and truthful men and truthful women, and men steadfast in their faith and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him — Allah has prepared for all of them forgiveness and a great reward. (Al Qur’an 3:36)

References

[i] Honor Lost: Love and Death in Modern Day Jordan.

[ii] The biological roots of heat-of-passion crimes and honor killings.