you want to learn,know....

[revol]

13* If a person deserving Zakat is thought to be embarrassed in accepting it, the Zakat money could be given to him as a gift or present on a suitable occasion; but the intention of the giver must be of Zakat at the time of giving the money. Similarly, to give Zakat money as a gift to the children of the poor is also permissible.


14* If a person owes you money and is unable to repay it on account of poverty, you cannot pay yourself his debt with your own Zakat money and consider that the obligation of paying Zakat has been discharged. Zakat money must be handed to the debtor and payment asked for thereafter.

15* The amount of Zakat given to any one person should not be less than what could satisfy his needs for atleast one day.

16* If Zakat money is given to a person whom you thought deserved it but later found out that he does not, the obligation of paying Zakat will be discharged and you will not have to pay Zakat again.

17* If a person is not entitled to Zakat and is given Zakat money, then he should refuse to accept it: or if given, he should return it to the giver immediately because it is forbidden for him to accept Zakat.

18* The first claim on Zakat money is of deserving relatives, then the deserving poor of the village, town, city or country in which one lives. If the needs of the people of another area are more deserving and urgent, the Zakat could be sent to them too.

19* If the giver is doubtful about the position of the person seeking Zakat, then he should not give his Zakat to him at all, because the giving of Zakat in such circumstances is not permitted.
أجمل رد على الإسلاموفوبيا Best answer to Islamophobia ...

الحلقة 3 برنامج ( #وياكم3 ) محمد العوضي ( لقاء مع الأمريكي خا ...

 

[revol]

There are two conditions for Zakat to be obligatory on the wealth.

1. Being in possession of Nisab i.e. possessing property in excess of a minimum exemption limit.


2. On completion of one Lunar year on the wealth. According to Hanafi if a person possess wealth equal to or in surplus of Nisab in the beginning and at the end of the lunar year, (even though in between the year, the wealth was less than the Nisab), Zakat is obligatory, but if at the end of the lunar year if the wealth is less than the Nisab (though one had wealth equal to or in surplus during the year) zakat is not obligatory. According to Shafie the passage of one lunar year is a must on the wealth (Nisab) (in Hanbali almost a year).



The zakat is calculated on the day on which a year is completed on that wealth (Nisab). Nisab: Zakat is paid on the surplus of wealth which is left over after the passage of a year(Lunar Year). It is thus a payment on the accumulated wealth, leaving our animal and agricultural yield. Zakat is pain at almost a uniform rate of 2 1/2%. The minimum standard of surplus of wealth over which Zakat is charged is known as Nisab. It differs with different kinds of property. In case of silver it is 52 1/2 Tolas (634 grams), in case of gold it is 7 1/2 Tolas (88 grams). The Nisab for cash is the same as that of gold and silver.


لماذا يخلق الله المعاقين والفقراء - د ذاكر نايك Dr Zakir Naik

أيهما أفضل الدفن أم الحرق"ذاكر نايك"- which is better burn or bury

There are two conditions for Zakat to be obligatory on the wealth.

1. Being in possession of Nisab i.e. possessing property in excess of a minimum exemption limit.


2. On completion of one Lunar year on the wealth. According to Hanafi if a person possess wealth equal to or in surplus of Nisab in the beginning and at the end of the lunar year, (even though in between the year, the wealth was less than the Nisab), Zakat is obligatory, but if at the end of the lunar year if the wealth is less than the Nisab (though one had wealth equal to or in surplus during the year) zakat is not obligatory. According to Shafie the passage of one lunar year is a must on the wealth (Nisab) (in Hanbali almost a year).



The zakat is calculated on the day on which a year is completed on that wealth (Nisab). Nisab: Zakat is paid on the surplus of wealth which is left over after the passage of a year(Lunar Year). It is thus a payment on the accumulated wealth, leaving our animal and agricultural yield. Zakat is pain at almost a uniform rate of 2 1/2%. The minimum standard of surplus of wealth over which Zakat is charged is known as Nisab. It differs with different kinds of property. In case of silver it is 52 1/2 Tolas (634 grams), in case of gold it is 7 1/2 Tolas (88 grams). The Nisab for cash is the same as that of gold and silver.


لماذا يخلق الله المعاقين والفقراء - د ذاكر نايك Dr Zakir Naik

أيهما أفضل الدفن أم الحرق"ذاكر نايك"- which is better burn or bury

 

[revol]

Zakat is obligatory of every Adult free Muslim man and woman provided the above two conditions are fulfilled. According to Imam Malik, Shafie and Imam Ahmed bin Hanbal, Zakat is obligatory of the wealth of the Minor and insane person, and it has to be paid by the guardian. Where as according to Imam Abu Hanafi it is not obligatory. Since Zakat is an act of worship the intention is a must and hence it is not obligatory on the wealth of a minor and the insane person.


According to Imam Abu Hanafi and Imam Malik, the wife need not pay Zakat on the Mehr amount still due by her husband. However Zakat will have bo be paid on the amount she has claimed provided it is equivalent to or more than the Nisab and on which one year has been completed. According to Imam Shafie the wife has to pay the Zakat every year (though she herself is not claiming the Mehr, even though it can be claimed). According to Hanbali the Wife has to pay the Zakat for the entire number of years at the time when she gets it.


All types of goods for sale, whatever may be its form, whether hand made or machine products or fruits or books or jewellery or clothes or cattle or property brought with the intention of buying and selling etc., are liable for zakat. Provided it is in one�s possession for one complete lunar year and the rate of zakat applicable is 2 1/2% on its total value. The prescribed limit on goods is after conversion, in terms of its value, the total amount thus evaluated must be equivalent to the price of 634 grams of silver. If less, then zakat is not obligatory

.

لماذا لا يسمح للمرأة ان تطلق زوجها في الاسلام ؟ - ذاكر نايك Dr Zakir Naik

تعريف الاله من غير القرآن - ذاكر نايك Zakir Naik

هل من الضروري اعتناق الاسلام لدخول الجنة ؟ - ذاكر نايك Zakir Naik

 

[revol]

If any wealth or property is held jointly by two or more persons, then according to Imam Abu Hanafi and Imam Malik Zakat is not obligatory on any person until each individuals share is equal to the value of the Nisab. Zakat on Silver, Gold, Currency and Shares. The minimum prescribed limit on which Zakat becomes obligatory on silver is 52 1/2 Tolas (634 grams), and of gold 7 1/2 Tolas (88 grams) and is known as Nisab. Zakat on silver or gold items is one fortieth of its weight, i.e. 2 1/2%. Zakat on silver or gold is not calculated on its value but on its weight. However if one possesses some gold and some silver and neither of them is in the prescribed limit, then it their total cost is equal to the price of 634 grams of silver, Zakat becomes due on it.


Zakat is due on all the gold and silver ornaments, jewellery, and gold or silver lace woven into clothe, gold thread embroidered dresses for ladies, etc. Hadrat Umm Salmah says that she used to put on (gold) bracelets. When she asked the Holy Prophet whether it was Kanz (Hoarded wealth) he replied.

� When a piece of property reaches upto the prescribed limit and Zakat is duly pain on it, it is not Kanz�. (Abu Dawood)

Imam Abu Hanafi, his disciples and some scholars hold the above opinion. According to Imam Malik, Shafie, Imam Ahmed bin Hanbal and other scholars there is no Zakat on the woman�s ornaments. According to some other scholars the Zakat on ornaments is due only once in a lifetime. The difference of opinion among scholars is only on the ornaments in use by the woman, but there is a consensus among all the scholars that Zakat is liable on the excess of the ornaments held in possession as wealth.

 

[revol]

thank you brother


According to Malliki school of thought the Zakat on Bank deposit is liable for all the years. And it has to paid when the amount is received. On the provident fund, since the person does not have any power to claim it, so Zakat is liable at the time when it is received and it has to be paid for one year only. According to Shafie school of thought the Zakat on the Bank Deposit has to be paid every year. The Zakat on provident fund has to be made for all the years and it has to be paid when he is entitled to receive it, though he may claim it or not in time.


Both these fall under the status of debt. According to Hanafi school of thought: Both of them are liable for Zakat for all the years and it has to be paid when out of it an amount equivalent to the value of 10 1/2 Tolas of silver or more is claimed. According to Hanbali school of thought also that Zakat is liable on both for all the years. It has to be paid when an amount equivalent to the Nisab or more is claimed.


اخبرني بشئ في القرآن لم يكتشفه العلم بعد ؟ شاهد اجابة الدكتور ذاكر نايك

ملحد يحاور د ذاكر لماذا خلقنا الله وهو يعلم ان بعض الناس سيدخلون النار؟ Atheist Asking D-Zakir Naik

 

[revol]

The Prophet (Pbuh) said: On a land irrigated by rain water or by natural water channels or if the land is wet due to a near by water channel Ushr (i.e. one-tenth) is compulsory (as Zakat); and on the land irrigated by the well, half of an Ushr (i.e. one twentieth i.e. 5%) is compulsory (as Zakat on the yield of the land).

A basic principle has been laid down for the Sadaqa (Zakat) in the agricultural produce. If the land is irrigated by artificial methods, one twentieth part (5%) of the yield is to be paid is irrigated by rainfall, streams, rivers, fountains or by the inner moisture of the earth, i.e., by natural resources of water, then one tenth (Ushr) 10% is to be paid as Zakat. There is some difference of opinion whether Ushr is levied on all types of agricultural yield or on some particular types.


According to Imam Abu Hanafi, Zakat is to be paid on all types of agricultural yield, provided the aim of cultivation is to improve upon the land and make it more useful for growing of crops. Thus only fuel, bamboo, grass and trees which bear no fruits are exempted from Zakat. He considers Zakat to be compulsory even on vegetables and fruits, which according to some Hadith,

are exempted from Zakat. The scholars have reconciled the two views saying that the exemption granted in case of vegetables implies that the proceeds of the Zakat are not to be sent to the Bait ul Mal, but the owner may himself distribute it among the poor.

Ushr is to be paid at the time of harvest. Whereas in the other types of Zakat one should be in possession of the wealth for one complete year.
القرآن الكريم والعلم الحديث كاملة The Quran and Modern Science full Zakir naik

 

[revol]

Zakat is obligatory on goats, sheep, cows, buffalos and camels which graze on wild grass, plant leaves and on some feed now and then given by the owner, and on the above animals meant for sale.

The Prophet (Pbuh) said: �By Allah in whose hand my life is, whoever had camels or cows or sheep and did not pay their Zakat, those animals will be brought on the Day of Resurrection far bigger and fatter then before and they will tread him under their hooves, and will butt him with their horns and (those animals will come in circle) when the last does its turn, the first will start again and this punishment will go on till Allah has finished the judgments amongst the people.� (Bukhari)

ديدات المتطرف - لقاء مُسجل بكاميرا سرية – مترجم

 

[revol]

Hijrah from Mecca to Madinah

order from allah

to the Prophet Muhammad

Peace be upon him



because Quraish hurt the Prophet and the Muslims




Hijrah, in essence, is a process of transfer to a better situation. It is not meant to find a comfortable place where one would relax and stop endeavor (attempt). Rather, it is a search for an environment more favorable to continuous and constructive effort. Immediately after reaching Madinah, the Prophet undertook an all-embracing process to establish a faithful and strong society. This is a significant aspect and important lesson to learn from Hijrah.


In the Glorious Qur'an, Allah, Most High, says, "Those who believe, and migrate and strive in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah: they are indeed the successful people. Their Lord does give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens where enduring pleasure will be theirs: They will dwell therein forever. Verily in Allah’s presence is a reward, the greatest (of all)." (Al-Tawbah 9: 20-22)


The calendar year of Islam begins not with the birthday of our prophet (peace be on him), not from the time that the revelation came to him (Bethat) nor from the time of his ascension to heaven, but with the migration (Hijra) from an undesirable environment into a desirable place to fulfill Allah's command. It was migration from a plot that was set by the leaders of the Quraysh who were plotting to kill prophet Muhammad, and to destroy the truth that today is being conveyed to mankind everywhere against tyranny and injustice. Their purpose was to destroy the foundation of the Islamic state, the Sunnah of the tradition of the prophet, and to prevent the revelation being delivered by Allah's messenger to mankind.



The Islamic calendar is reckoned from the time of migration (Hijra) of Prophet Mohammad (Peace Be Upon Him) from Mecca to Madina. The Prophet's decision to migrate from Mecca came after several years of inhuman treatment of the faithful by the powerful tribes who were united despite all their feuds to stop the spread of Islam.


Prophet Mohammad's decision to leave Mecca coincided with the infidel's plan to assassinate him. In 622 AD, the Quresh tribesmen held a meeting and decided that a band of young men, one from each tribe, should assassinate Prophet Mohammad collectively so that their responsibility for the murder could not be placed on any particular tribe.


On the eventful night, the Prophet asked his cousin Ali Ben Abutalib to take his place in bed to make the Meccans think that he was asleep. The Prophet himself slipped out unobserved alongwith his loyal follower Abu Bakr (who was chosen as the first C aliph after the death of the prophet). They secretly made their way to a cave named Thawr, not far from Mecca and lay in hiding there for a day or two until Abu Bakr's son reported that the search for him had been given up. Then the two set out from Madina on camel back. They reached Quba, on the edge of the Madina oasis, on 12th Rabiul Awwal. With Mohammad's arrival in Quba a new phase of his career and glory of Islam started.


This migration has a special significance in the history of Islam. It ended the Meccan period of humiliation and torture and began the era of success. His own people to whom he preached Islam for 13 years neglected the Prophet of Islam. But he was cordially received in Madina as an honored chief.


In Madina his power enhanced day by day. Here he was not only the religious leader but took the role of a politician and statesman too. Prophet Mohammad expired ten years after his migration to Madina but only in one decade he changed the course of human history.


Our religious calendar is the Hijri calendar. It is important for us to keep in mind the meaning and significance of Hijrah.


Islamic months begin at sunset of the first day, the day when the lunar crescent is visually sighted. The lunar year is approximately 354 days long, so the months rotate backward through the seasons and are not fixed to the Gregorian calendar. The months of the Islamic year are:

1. Muharram ("Forbidden" - it is one of the four months during which it is forbidden to wage war or fight)

2. Safar ("Empty" or "Yellow")

3. Rabia Awal ("First spring")

4. Rabia Thani ("Second spring")

5. Jumaada Awal ("First freeze")

6. Jumaada Thani ("Second freeze")

7. Rajab ("To respect" - this is another holy month when fighting is prohibited)

8. Sha'ban ("To spread and distribute")

9. Ramadan ("Parched thirst" - this is the month of daytime fasting)

10. Shawwal ("To be light and vigorous")

11. Dhul-Qi'dah ("The month of rest" - another month when no warfare or fighting is allowed)

12. Dhul-Hijjah ("The month of Hajj" - this is the month of the annual pilgrimage to Mecca, again when no warfare or fighting is allowed)


Hijrah was one of the most important events in the history of Islam. It is for this reason `Umar (may Allah be pleased with him) adopted Hijrah date to calculate years. Muslims chose Hijrah as the focal point to reckon their chronology. In physical terms, Hijrah was a journey between two cities about 200 miles apart, but in its grand significance it marked the beginning of an era, a civilization, a culture and a history for the whole mankind. Islam progressed not only from the physical Hijrah, but because Muslims took Hijrah seriously in all its aspects and dimensions.



DR. ZAKIR NAIK, TV AL HIJRAH, MALAYSIA - YouTube

Hijra of the Prophet Muhammad SAWS By Sheikh Shady Alsuleiman

Seerah of Prophet Muhammed 27 - The Hijrah - Emigration to Madinah - Yasir Qadhi | March 2012

 

[revol]

the complexity of the semen and the fact that an infinitely small quantity is required to ensure fertilization. In chapter al-Insaan the Qur’an states:

“Verily, I created humankind from a small quantity of mingled fluids.” Qur’an, 76:2


The Arabic word nutfah has been translated as “small quantity”. It comes from the verb meaning ‘to dribble, to trickle’ and is used to describe what remains in the bottom of a bucket which has been emptied. The verse correctly implies that fertilization is performed by only a very small volume of liquid.

On the other hand, mingled fluids ( amshaaj ) has been understood by early commentators to refer to the mixture of male and female discharges. Modern authors have corrected this view and note that the sperm is made up of various components.


When the Qur’an talks of a fertilizing fluid composed of different components, it also informs us that human progeny will be formed from something extracted from this liquid. This is the meaning of the following verse in chapter as-Sajdah:

“Then He made [ man's ] offspring from the essence of a despised fluid.”

Qur’an, 32:8

The Arabic word translated by the term ‘essence’ is sulaalah which means ‘something extracted, the best part of a thing’. In whatever way it is translated, it refers to part of a whole. Under normal conditions, only one single cell, spermatozoon, out of over 50 million ejaculated by a man during sexual intercourse will actually penetrate the ovule.

An Atheist presented contradictions in Quran- Abdur Raheem Green worth watching - 2014
Dr Zakir Naik - Creation of Men- from sperm or dust - Does Quran contradicts?
Re: The Miraculous Quran: Embryology and Semen (1 of 2)


Re: The Miraculous Quran: Embryology and Semen (2 of 2)

 

[revol]

'Ashoora’ is the 10th day of Muharram. On this day, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) fasted in Makkah with Quraysh. When He migrated to Al-Madeenah, he found the Jews fasting on this day. He continued fasting on this day and ordered the Muslims to fast too. Afterwards, Allah legislated the fasting during the Month of Ramadan. Then, the fast of 'Ashoora’ became a supererogatory fast. But it is desirable for a Muslim to fast on this day. If one fasts on this day, it is better for him to fast on the 9th of Muharram as well in order to be different from the Jews.

The pieces of evidence for this point are as follows:

1 - Imam Al-Bukhari and Muslim may Allaah have mercy upon him reported that 'Aa’ishah may Allaah be pleased with her said: "The tribe of Quraysh used to fast on the day of 'Ashoora’ in the pre-Islamic period, and Allah's Apostle used to fast on this day too. When he came to Al-Madeenah, he fasted on this day and ordered others to fast too. Later, when fasting of the month of Ramadan was prescribed, he (the Prophet) said: "Whoever wishes to fast 'Ashoora’, he may do so, and whoever wishes not to fast it, he may do so as well”.

2 - Ibn ‘Abbaas may Allaah be pleased with him narrated: When the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) came to Al-Madeenah, he found the Jews fasting on the day of 'Ashoora' (i.e. 10th of Muharram). They used to say: “This is a great day on which Allah saved Moses and drowned the folk of Pharoah. Moses observed the fast on this day as a sign of gratitude to Allah. Thereupon, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "I am closer to Moses than them". So, he observed the fast (on this day) and ordered the Muslims to fast on it". [Al-Bukhari and Muslim]

3 - It is reported in Saheeh Al-Bukhari and Muslim that Ibn 'Abbas may Allaah be pleased with him said: "I never saw the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) seeking to fast on a day more (preferable to him) than this day, (the day of 'Ashoora’) or this month, i.e. the month of Ramadan.”

Moreover, Imam At-Tirmithi narrated from Abu Qatadah that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ''I hope from Allah that the fast on the day of 'Ashoora’ atones for the sins of the preceding year."

Imam Ahmad may Allaah have mercy upon him narrated that "it atones the sins of two years, past and subsequent year".

4 - Imam Muslim reported that Ibn ‘Abbas, may Allaah be pleased with him narrated: “When the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) fasted on the day of ‘Ashoora’ and recommended that it should be observed as a fast, they (his Companions) said to him: “O, Messenger of Allah! It is a day which the Jews and Christians hold in high esteem. Thereupon, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ''When the next year comes, Allaah willing, we would observe the fast on the 9th. But the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) died before the advent of the next year".

This is the guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) regarding 'Ashoora’. His Companions and their followers followed his example. They have not distinguished this day by any practice except by fasting.

But many acts done by some ignorant Muslims which "deform the face of Islam" have no evidence from the Quran and the Sunnah. These acts include celebrating this day, slapping one's face, tearing off one's clothes, using swords and blood-shedding. Indeed, none of these acts have any authentic relevance to 'Ashoora’; rather, they are pure innovations and bad deeds. The enemies of Islam use them to misrepresent Islam.

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger

Fasting on Muharram Ashura - Zakir Naik

اهمية يوم الجمعة عند المسلمين - ذاكر نايك Zakir Naik

.

 

[revol]

Once the egg has been fertilized in the fallopian tube, it descends to lodge itself inside the uterus. This process is called the ‘implantation of the egg’. Implantation is a result of the development of villosities, which, like roots in the soil, draw nourishment from the wall of the uterus and make the egg literally cling to the womb. The process of implantation is appropriately described in several verses by the word ‘alaq, which is also the title of the chapter in which one of the verses appears:

“God fashioned humans from a clinging entity.” Qur’an, 96:2



The evolution of the embryo inside the maternal uterus is only briefly described, but the description is accurate, because the simple words referring to it correspond exactly to fundamental stages in its growth. This is what we read in a verse from the chapter al-Mu’minoon:

“I fashioned the clinging entity into a chewed lump of flesh and I fashioned the chewed flesh into bones and I clothed the bones with intact flesh.” Qur’an, 23:14

The term ‘chewed flesh’ (mudghah) corresponds exactly to the appearance of the embryo at a certain stage in its development.

It is known that the bones develop inside this mass and that they are then covered with muscle. This is the meaning of the term ‘intact flesh’ (lahm).



The embryo passes through a stage where some parts are in proportion and others out of proportion with what is later to become the individual. This is the obvious meaning of a verse in the chapter al-Hajj, which reads as follows:

“I fashioned (humans) a clinging entity, then into a lump of flesh in proportion and out of proportion.” Qur’an, 22:5.

Next, we have a reference to the appearance of the senses and internal organs in the chapter as-Sajdah:

“… and (God) gave you ears, eyes and hearts.” Qur’an, 32:9

Nothing here contradicts today’s data and, furthermore, none of the mistaken ideas of the time have crept into the Qur’an. Throughout the Middle Ages there were a variety of beliefs about human development based on myths and speculations which continued for several centuries after the period.



The most fundamental stage in the history of embryology came in 1651 with Harvey’s statement that “all life initially comes from an egg”. At that time, when science had benefited greatly from the invention of the microscope, people were still arguing about the respective roles of the egg and spermatozoon. Buffon, the great naturalist, was one of those in favor of the egg theory.Bonnet, on the other hand, supported the theory of ‘the ovaries of Eve’, which stated that Eve, the mother of the human race, was-supposed to have had inside her the seeds of all human beings packed together one inside the other.

Embryology in Quran

كيف عثرتُ على الإسلام - آنتوني (عبد الرحيم) غرين

نصيحة من مسلم جديد: إسلامك أخلاقك - YouTube

 

[revol]

Ahmed Deedat and Samuel Green

Ahmed Deedat Answer - Mystery of the Godhead or is God Purely One?

Did you Read bible Properly..?

 

[revol]

comparison between modern knowledge and passages in the Qur’an that are also referred to in the Bible.

Creation

We have already come across some of the contradictions between scripture and science regarding the creation of the universe. When dealing with that topic, I stressed the perfect agreement between modern knowledge and verses in the Qur’an, and pointed out that the Biblical narration contained statements that were scientifically unacceptable.


This is hardly surprising if we are aware that the narration of the creation contained in the Bible was the work of priests living in the sixth century BC, hence the term ‘sacerdotal’ ( priestly ) narration is officially used to refer to it. The narration seems to have been conceived as the theme of a sermon designed to exhort people to observe the Sabbath. The narration was constructed with a definite end in view, and as Father de Vaux (a former head of the Biblical School of Jerusalem) has noted, this end was essentially legalist in character.



The Bible also contains a much shorter and older narration of Creation, the so-called ‘Yahvist’ version, which approaches the subject from a completely different angle. They are both taken from Genesis, the first book of the Pentateuch or Torah. Moses is supposed to have been its author, but the text we have today has undergone many changes.



The sacerdotal narration of Genesis is famous for its whimsical genealogies, that go back to Adam, and which nobody takes very seriously. Nevertheless, such Gospel authors as Matthew and Luke have reproduced them, more or less word-for-word, in their genealogies of Jesus. Matthew goes back as far as Abraham, and Luke to Adam. These writings are scientifically unacceptable, because they set a date for the age of the world and the time humans appeared on Earth, which most definitely contradicts what modern science has firmly established. The Qur’an, on the other hand, is completely free of dates of this kind.


Earlier on, we noted how perfectly the Qur’an agrees with modern ideas on the formation of the Universe. On the other hand, the Biblical narration of primordial waters is hardly, nor is the creation of light on the first day before the creation of the stars which produce this light; the existence of an evening and a morning before the creation of the earth; the creation of the earth on the third day before that of the sun on the fourth; the appearance of beasts of the earth on the sixth day after the appearance of the birds of the air on the fifth day, although the former came first. All these statements are the result of beliefs prevalent at the time this text was written and do not have any other meaning.

Qur'an & Bible In The Light of Science - The Ultimate Dialogue

احمد ديدات محمد صلى الله عليه وسلم العظيم.wmv

 

[revol]

comparison between the Bible and the Qur’an; descriptions of the deluge. In actual fact, the Biblical narration is a fusion of two descriptions in which events are related differently. The Bible speaks of a universal flood and places it roughly 300 years before Abraham.

According to what we know of Abraham, this would imply a universal cataclysm around the twenty-first or twenty-second century BC This story would be untenable, in view of presently available historical data.


How can we accept the idea that, in the twenty-first or twenty-second century BC, all civilization was wiped off the face of the earth by a universal cataclysm, when we know that this period corresponds, for example, to the one preceding the Middle Kingdom in Egypt, at roughly the date of the first Intermediary period before the eleventh dynasty? It is historically unacceptable to maintain that, at this time, humanity was totally wiped out. None of the preceding statements is acceptable according to modern knowledge. From this point of view, we can measure the enormous gap separating the Bible from the Qur’an.


In contrast to the Bible, the narration contained in the Qur’an deals with a cataclysm that is limited to Noah’s people. They were punished for their sins, as were other ungodly peoples. The Qur’an does not fix the cataclysm in time. There are absolutely no historical or archaeological objections to the narration in the Qur’an.


Quran correct Bible Noahs Flood

Noah's Ark in the bible and the quran

 

[revol]

Moses was probably born during the reign of Ramesses II. Biblical data. are therefore of considerable historical value in the story of Moses. A medical study of the mummy of Merneptah has yielded further useful information on the possible causes of this pharaoh’s death.


The fact that we possess the mummy of this pharaoh is one of paramount importance. The Bible records that pharaoh was engulfed in the sea, but does not give any details as to what subsequently became of his corpse. The Qur’an, in chapter Yoonus, notes that the body of the pharaoh would be saved from the waters:

“Today I will save your dead body so that you may be a sign for those who come after you.” Qur’an, 10:92

A medical examination of this mummy, has, shown that the body could not have stayed in the water for long, because it does not show signs of deterioration due to prolonged submersion. Here again, the comparison between the narration in the Qur’an and the data provided by modern knowledge does not give rise to the slightest objection from a scientific point of view.



Such points of agreement are characteristic of the Qur’anic revelation. But, are we throwing the Judeo-Christian revelation into discredit and depriving it of all its intrinsic value by stressing the faults as seen from a scientific point of view? I think not because the criticism is not aimed at the text as a whole, but only at certain passages. There are parts of the Bible which have an undoubted historical value. I have shown that in my book, The Bible, The Qur’an and Science, where I discuss passages which enable us to locate Moses in time.



The main causes which brought about such differences as arise from the comparison between the Holy Scriptures and modern knowledge is known to modern scholars. The Old Testament constitutes a collection of literary works produced in the course of roughly nine centuries and which has undergone many alterations. The part played by men in the actual composition of the texts of the Bible is quite considerable.

The Qur’anic revelation, on the other hand, has a history which is radically different. As we have already seen, from the moment it was first commto humans, it was learnt by heart and written down during Muhammad’s own lifetime. It is thanks to this fact that the Qur’an does not pose any problem of authenticity.



A totally objective examination of the Qur’an, in the light of modern knowledge, leads us to recognize the agreement between the two, as has already been noted on repeated occasions throughout this presentation.

It makes us deem it quite unthinkable for a man of Muhammad’s time to have been the author of such statements, on account of the state of knowledge in his day. Such considerations are part of what gives the Qur’anic revelation its unique place among religious and non-religious texts, and forces the impartial scientist to admit his inability to provide an explanation based solely upon materialistic reasoning.

Such facts as I have had the pleasure of exposing to you here, appear to represent a genuine challenge to human explanation leaving only one alternative: the Qur’an is undoubtedly a revelation from God.



Scientific Miracles Of The Holy Quran - Preservation of pharaoh's body in the time of Moses

Musa (AS) and Firaun (Moses and Pharoah) - Nouman Ali Khan (Full Lecture)