36 ＂SCIENTIFIC ERROS IN THE QURAN＂ DEBUNKED - BEST ANSWER TO ATHEIST
Episode Stats
Length
2 hours and 55 minutes
Words per Minute
164.09239
Summary
In this episode, we discuss scientific errors, or the supposed scientific errors narrative, which is propounded by some anti-Muslim apologists. This series deals with the most notable contentions as per mentions of these particular objections on different anti-Islamic websites and publications.
Transcript
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Assalamu alaikum wa rahmatullahi wa barakatuh and welcome to this new series by Sapiens Institute.
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This new series is going to focus on scientific errors or the supposed scientific errors narrative
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which is propounded by some of the anti-Muslim apologists.
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This series deals with the most notable contentions as per mentions of these particular contentions
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on different anti-Islamic websites and publications.
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This is brought to you by Sapiens Institute, an institute which focuses on two primary things.
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Number one is to further the cause of Islam, to make rational arguments for Islam.
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And that ranges from making arguments from God's existence to the oneness of God,
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all the way through to the revelation of the Prophet Muhammad sallallahu alayhi wa sallam
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The second objective is that Sapiens Institute deals with the most contentious and controversial
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And this is where this series fits into the scheme of work, if you like, of what we do.
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We have decided to spend some months actually collating data and using the interdisciplinary approach
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where we consult with scientists, with theologians, with scholars of different backgrounds within the Islamic tradition
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to come to conclusions about the extent to which there is in fact a conflict, a supposed conflict
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between what is observable to us empirically, let's say, and the Quranic text.
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This of course requires knowledge in many different areas and I would like to thank all of those who contributed to this series
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Now, this video comprises of the, as I've mentioned, most common contentions.
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You may see the most common contentions in the description box below
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because you might not need answers to all of them.
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So you might have a particular contention that you would like answered, rather than all of them.
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And so you can go to the description box, which will act like a contents page
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and you can click on the particular objection that you would like to be answered.
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In this way, this will act like a virtual web database
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on the matter of supposed scientific discrepancies in the Quran.
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Now, here's the thing. Before we begin, it's very important
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that whatever school of philosophical thought you take on the philosophy of science,
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you must realize that even the best scientific theories
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with the best kind of predictive power are susceptible to change.
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This is the dynamism and the transient nature of the scientific method.
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If it were not so, then falsification would not be something which could happen.
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So science is not a set of eternal truths and incorrigible facts.
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To the contrary, science is transient and dynamic.
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Even that which is known to us as scientific fact
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As we know through the great works of Thomas Kuhn,
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where he refers to these as scientific revolutions.
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but the entire paradigm where in which science operates
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may undergo what is referred to as scientific revolution.
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And so it's important from the outset not to have an expectation
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and every single hadith that there is that is authentic.
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not least because the scientific method itself is in flux.
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we would say that truth cannot contradict the Qur'anic narrative.
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it's important to approach the topic of science in the Qur'an
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I hope this series is something which you can benefit from.
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It is certainly something which we have put a lot of time in,
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from morality all the way through to arguments,
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and share this video to all those who you think will benefit.
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Today, inshallah, we're going to be dealing with a hadith
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And they say this is unbelievable and impossible.
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let's talk about the Islamic stance on the theory of evolution.
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Generally speaking, it's talking about the theory of evolution.
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Muslims don't have an issue or shouldn't really have an issue
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with speciation, adaptation, or even evolution of animals.
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Because we believe that there's nothing explicit in the Qur'an
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And I've actually done a podcast with Abdullah al-Ajari.
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Sheikh Abdullah al-Ajari is a prominent figure in Saudi Arabia
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who researches these matters and well-published in this field.
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In my discussion with him, this was his opinion.
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or this prophet Adam was created directly by Allah,
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And there are many things which differentiate human beings
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And there's something special about human beings.
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you know, Darwinian evolution with other animals.
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there is something special about the human being.
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And that is why Allah created human being directly.
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There's people that are taller than six foot five,
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and people that are shorter than five foot five,
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and they say this is something which is problematic now first of all let's take a
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look at what the the latest cutting edge uh you know kind of research is saying on this i'm going
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to read this from directly because this is not my area of specialism so i'm just going to be
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doing or using this book which is the fundamentals of human embryology by john allen and beverly
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kramer to inform the discussion today let's start off with what they say about the development of
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limb musculature it says for many years and it's very interesting because science as we always say
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is a transient and dynamic and developing thing and so when maybe 20 or 30 years ago they were using
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these kinds of interrogations against the quran the fact that science has developed okay actually
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shows us that we have to be a bit careful making uh judgments about the quran using science either
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positively or negatively because listen to what they say uh she she says or he says because we
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don't know who's writing it here um for many years it was believed that limb muscles differentiated in
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situ from uh limb mesenchyme mesenchyme it is now known that myogenic cells invade the limb buds from
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the somites at the roots of the buds however it seems that tendons and other connective tissue elements
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of the muscles are formed in situ from the limb bud uh mesenchyme now the mesenchyme is not yet
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actualized or it's not really developed into one of the three main types of cell which would either form
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a skin bone or muscle but this the point of importance here is is this particular thing
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and this is very important here soon after the cartilaginous models of the bones have been
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established the myogenic cells which have now become myoblasts aggregate to form
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uh muscle masses on the ventral and dorsal aspects of the limbs these muscle masses in the relevant
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compartments form the flexors and extenders of the joints rotator muscles are also formed so that
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flexors and pronators are related and extend extensors and uh supinators are related now basically in
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lay language which people like me are more in need of than i'm i'm pretty sure are informed and
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educated audiences what we're talking about when they say myoblasts sorry myogenic cells so the
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myogenic cells would eventually become muscle tissue okay so what is being said here is that you've got
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these cartilaginous models right and the cartilaginous models would eventually become ossified through a
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process of osteogenesis or ossification which actually continues until puberty and this uh basically
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forms the bone it becomes um uh ossified so these uh cartilaginous zones basically you have these
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myogenic cells coming now forming over the cartilaginous zones now what are the cartilaginous zones or
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models they basically form what would then become muscles after the process of sorry bones after the
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process of ossification now the question is can cartilage in the arabic language be used to describe bone
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well i'm a bone a type of sorry is cartilage a type of bone in the arabic language because if it
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is then the whole issue from a scientific perspective has become becomes an issue straight away and the
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answer is yes the answer is the word gudroof in the arabic language which means cartilage the word
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gudroof in the arabic language which means cartilage according to fayruz abadi in his book in his dictionary
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and of course lisan al-arab which is one of the premier gold standard you know reference points from a
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dictionary perspective on the arabic language and when they describe gudroof it says you know uh
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or something like this or basically it is bone which is very smooth in other words cartilage
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is a type of bone in the arabic language so could it be the case could it be the case that this verse
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is talking about this process of the myogenic cells migrating uh to the cartilaginous models yes it could
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very well be and if it is the entire contention is completely uh solved but of course does it mean
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does i have to say does this necessarily entail taqib or chronology or sequentialism
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the answer is not really it could be conceived that the fa here is not necessarily chronological
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and uh we can bring uh evidences all over the quran and sunnah to evidence this case but suffice it for me
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to say that that is not necessary at this juncture since the whole issue has become a non-issue according
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to the current scientific information that we have but no definitely it could be that the fa is not
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the taqib it could be and also you have to remember one other thing that is it says it doesn't say
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it says we have clothed the izaam with meat or with flesh it doesn't say that we have yes uh created
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the flesh in other words it may be the case it may be the case that the meat also the flesh whatever you
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want to call it that it was already there but it was rearranged because al-kisu is different from al-khalq so
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clothing something is different from it being created especially from non-emergent properties
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or in other words coming from non-emergence there's a difference between those two things and in fact
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al-baydawi says something very interesting in his tafsir who is an early mufassir he talks about the
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stage which is referred to in surat al-haj as mukhalaqa or ghirmukhalaqa he talks about when it's formed and
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unformed the mudga which is another really interesting description because mudga is literally means
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something which is chewed a chewed like flesh or chewed like thing and this is what the dictionaries
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all the dictionaries uh will say to the arabic dictionaries so mudga really mudga really it could
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be very well corresponding with what is referred to today in embryology as somatogenesis the somites
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being formed on the uh in the on the embryo and the fact that is mukhalaqa or ghirmukhalaqa could be
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talking about the cells migrating in different ways and operating or operationalizing and
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functioning in different ways this is muhtamal very possible but if suffice it for me to say once
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again that if we accept the premise that the cartilaginous models or zones which have not been
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fully ossified and will not be fully ossified by the way because this is the assumption of the uh the
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the attack are sufficient to be named as aidam in the quran then according to the latest science
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that we have this becomes a non-issue straight away and hopefully that answers the question
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today inshallah we're going to be talking about one of the most spurious and specious claims that
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i've actually ever seen against islam that it beggars belief that people are actually using this as an
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argument against islam it's such a blow to the credibility of those individuals that they are
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making arguments so desperate and so pathetic as this what is the argument that we're talking about
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so this is one of the arguments they say that the quran says that there's thamaniyata azwaj that there
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are eight types of azwaj or pears and with that it's talking about the an'am and that there are four
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types of an'am an'am is loosely translated as cattle and the quran says you know minal minal
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that from the uh from the sheep there are two pairs and from the ma'az the goats there are two pairs
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and from the baqar ithnein from the cows there are two pairs and from the ibl ithnein and from the camels
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there are two pairs and they say look this is from what i've understood from their contention because
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it's so pathetic that it actually beggars once again belief if you take for example the collins
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dictionary definition of the word cattle what i've seen is that it says for example bovid mammals of the
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tribe of bovins especially those of genus boss and then you go to bovin bovid and potentially this
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is what they're referring to here that can relate to a family of hollow horned mammals including
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sheeps goats cattle antelopes and buffalo so my understanding of their contention is that they're
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saying that the word an'am is rich or cattle loosely defined or translated is limited in the quranic
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paradigm where it should be more expansive now the question is this why should we accept this
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definition if this is the definition you want us to accept this is clearly a case of the fallacy of
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equivocation you're you you're forcing one language into another language paradigm this is ridiculous
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behavior and in fact it actually assures me that you people anti-islamic apologists have no
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understanding at all of the arabic language and that you're relying heavily if not entirely on
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translations because if you just looked at tafsir tabari of chapter number 16 verse number five and he
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mentions what the word an'am means he mentions that it means those four things the word an'am itself
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means those four things the sheep and goats and cows and camels you could do better than this
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this is embarrassing wassalamu alaykum wa rahmatullahi wa rahmatullahi wa rahmatullahi wa rahmatullahi wa
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today inshallah we're going to be talking about a verse which is
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littered all over these kind of anti-islamic websites this is in chapter 86 verse number seven
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that let human beings see where he has been uh from what he has been created
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he has been created from a secreted or a gushing fluid that comes from or that he comes from and
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we'll talk about the differences in translation between the backbone and the ribs and obviously
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here is translated in more than one way and we'll come to this the contention is that this is
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actually unscientific because we know that spermiogenesis uh happens in the testicles and
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it doesn't happen between the backbones and the ribs for example and the assumption obviously is that
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what is being referred to in the verse when it says is sperm and therefore this verse is out of line
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with observable reality and it's a proof against islam this is the this is the contention so let's
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deal with one thing at a time first and foremost does the word what does the words sulba and taraib
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actually mean so there are three opinions which are represented in the classical literature and the
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dictionaries either we're talking about the backbone and the ribs of the man or we're talking about the
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backbones of the ribs and the backbones of the man and the ribs of the woman or we're talking about
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the backbone and the ribs of the woman and we're not talking about the secreted liquid or the secreted
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fluids but instead we're talking about the insan the human being himself because the verse says
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let the human being see from which or from that which has been created
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he has been created from a gushing or secreted fluid which comes from between the backbone and the ribs
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let the human being let the human being see which way he's being created from
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so the the opinion that says the classical apologetical approach or apologetics approach
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for those who take the view that it's talking about
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in the backbone and the ribs of the man is to say well actually this is saying
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it's saying secreted fluid it's talking about gushing fluid and we know that
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that yes spermiogenesis happens in the testes but it goes up the epididymis and um actually
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there is something called seminal vesicle and collect seminal fluids from there and it comes
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back down the urethra and then when ejaculation happens what what then takes place is obviously
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the emission happens and so the the seminal fluids right the seminal fluids are collected from
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either the seminal vesicles and all the prostate that's opinion one so they say
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that's bainu sulbi wa taraib here is anything above the coccyx and what's parallel to it because
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the coccyx or ajbal dhanab in the arabic language is where the backbone ends bainu sulbi
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the wa taraib between the the backbone and the ribs so that the backbone ends at the ajbal dhanab or the
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coccyx so every part of the intersection there and that means to say from a human reproductive
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perspective that anything which is above the penis because the penis is parallel to from an
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anatomical perspective to the coccyx and we know that the seminal vesicles and uh we know that also
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the prostate is above the penis and so they say this is uh in fact morse bucois in his famously said this
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is a scientific miracle of the quran but we're not going down that route we're just saying this is one
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unapologetic approach of answering the question and it may be satisfactory to some it may not be
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satisfactory to others and the language actually is facilitative of that now the second uh approach
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where we say that it's talking about the backbone of the man and the ribs of the woman they say this
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is talking about oogenesis because oogenesis happens in the ovaries of the woman and uh this is where
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the eggs are basically being formed and so that happens above the once again the vagina which is
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parallel to the coccyx and so the same kind of argument is made and they say so this is talking
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about the fluids because there's a fluid that carries uh either the egg or the sperm for both man
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and woman and so they say this is not talking about because the arabic word not far is not used here
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no not far is categorized as a minute quantity of liquid but the the phraseology used here is
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a gushing secreted fluid so that someone would notice the differentiation between the two kinds of
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words that are used that's the first thing that that is said so yes this is one approach the other
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approach but one other approach which has not been highlighted as much which also has classical
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precedent and is mentioned by ibn atiyya in his tafsir and also by al-qurtubi in his as one of the
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one of two main opinions that he mentions in this verse is that this is not talking about the secreted
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fluid at all it's talking about the insan because it says the human being see what he was created from
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the human being was created from a secreted fluid he says what is understood in the language here
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in the subtext is that the human being is comes from and this is talking about pregnancy and birth
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and this would be completely uncontroversial because obviously the baby is in the intersection between the
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backbone and the ribs of the woman and so these are three very legitimate ways to to answer the
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question and three very acceptable things no one can read especially with a third opinion i see no way
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i see no way anyone can say that's against observable reality and therefore to try and use this verse
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to indicate that only sperm which by the way that the word sperm is not mentioned in the scientific
00:47:58.640
senses in the quran the haywan which the arabs have now invented and put into biological textbooks
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is is created between the backbones and the ribs this is ignorance and it's not a comprehensive
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understanding of the quranic discourse wassalamu alaykum wa rahmatullahi wa barakatuh
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today inshallah we're going to be refuting debunking confuting and rejecting a claim that is made by the
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anti-muslim or anti-islamic apologists which is actually quite a week weaker than spiders web type of
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claim which is uh they say that the sky or the heaven or the universe is presented in the islamic
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cosmology in the quran in particular as a solid object and they to in order to kind of strengthen
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their case refer to two different verses of the quran one that is mentioned in chapter number 22
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verse number 65 where allah subhanahu wa ta'ala says that he holds the heavens and the earth
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uh sorry that he holds the heaven that it falls on the earth and they say look at this it's in order
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for that to be the case that the you know the heaven has to be a solid object and therefore the
00:49:16.080
presentation of the quran is that the heaven is a solid object and the other verse that they mention
00:49:20.960
is in chapter number two chapter number 35 verse number 41 where allah subhanahu wa ta'ala says
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uh that he uh that he holds the heavens and the earth that they would fall out of their place or
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they would come out of their place or that they would be moved out of their place
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from from the word means like something to be moved out of his place or to move
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move away in general so these are the two verses that they do istishad with or they try and evidence
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to suggest that the quran's picture the cosmological picture is one which is
00:49:54.240
uh that the heaven or the universe is a solid object now this is uh falls for two reasons and
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the second of which i think really is an undercutter by the way um so i don't want to hear this again
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i mean only an embarrassed person after hearing the second of my second of two or three points i'm
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going to make would dare to challenge this point it's just so embarrassing to be honest the first
00:50:15.280
point is this sometimes allah subhanahu wa ta'ala uh when he refers to something as a whole he can
00:50:22.400
refer to a part meaning the whole and this is part of the kind of phraseological myriological
00:50:28.880
um terminological usages of the quran so myriology is the parts of whole and
00:50:34.880
holes and parts allah subhanahu wa ta'ala for example in the quran says he mentions in surah
00:50:40.000
that the people of noah that they put their fingers in their ears now really did they put the
00:50:54.560
entire look at the size of the finger you put the entire it's impossible really to put the entire
00:50:58.560
finger in the ear so what is intended here is the banan the the anamel the the fingertip and you put it
00:51:06.960
it in the air but here you see the fingertip which are referred to in arabic as anamel and not this is
00:51:12.240
not he didn't say that he said they put their even though the enamel the fingertip is that which
00:51:18.720
there likewise now with this when allah says you uh it doesn't necessarily have to mean everything in
00:51:26.480
the uh heaven it could mean as tahir ibn ashur he says in his tafsir that is referring to certain things
00:51:33.120
like meteor it's referring to snow which comes from above and below it's referring to rain it's
00:51:38.320
referring to this referring to that all of these things that are above us can can do suqoot al-ad
00:51:44.080
that can from our anthropological phenomenological perspective fall on us yes what's the problem
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and this is a linguistically acceptable for the reasons aforementioned understanding of the verse but
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let's move a little bit further if really and this is the undercutter here so wait for it wait for it
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if really the quran's picture of the heaven the sama is that of a solid object my question to you
00:52:09.200
is this how could the prophet muhammad do israel or ma'raj through a solid object see how embarrassing
00:52:14.480
that must i mean as i say this to you now how embarrassed do you feel as the anti-islamic
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apologists very embarrassing isn't it and the quran even says it's mentioned in chapter number six
00:52:25.040
you know verse 125 he even says he's talking about whoever allah wants to misguide
00:52:36.720
he makes his chest constrained it's as if he is uh ascending in the heaven how is this conceivable if
00:52:48.000
the so if the heaven is a solid object i rest my case ladies and gentlemen wallahi i rest it i rest my
00:52:53.680
case yeah i mean sorry to say this should never be heard again now it's so embarrassing they are
00:52:58.400
saying that the quran says that the heaven is a solid object when one of the most uh uh central
00:53:04.720
things in the prophet sirah biography is that he done isra uh and he done isra and ma'raj he went up the
00:53:12.880
heaven uh how can you go up the heaven when it's a solid object come on please really really these
00:53:18.960
people do not employ critical reasoning when they're dealing with the quran now another ishkel that's
00:53:25.040
somewhat a problematized thing that someone can say is that how come now if we take it on face value
00:53:30.000
and we're not saying it's a part of the heaven that falls can we still understand it to mean that
00:53:35.200
the heaven is some kind of the fabric of space is going to implode upon itself or is going to create
00:53:39.840
a black hole or something like that and that it would appear to us as if it's falling if that is
00:53:43.840
the case allahu alam god knows best the k fear or the howness of how such um how such a thing would
00:53:51.440
take place and how it would look from our perspective if it was in this for example initial phases or if it
00:53:57.280
was in this end phases is something we cannot speculate on but we should remember that allah when
00:54:02.320
he's speaking to the human being he is speaking to him in his own anthropocentric
00:54:09.680
phenomenological perspective and that means from his his perspectival is from his perspective
00:54:16.000
and i i rest my case i don't think there's anything more to be said about this
00:54:23.920
today inshallah we're going to be talking about a hadith which is uh all over the anti-islamic
00:54:31.840
type websites and it's in their publications and their videos online which is a hadith which says
00:54:37.520
That whoever wakes up and consumes seven dates of ajwa kind, that poison will not afflict him and sihr, which is magic, will not afflict him.
00:54:57.000
And they say this is an unscientific type of hadith because they say, how could it be the case when the chemical agents or properties within the dates, there's nothing within them that would indicate to us from a scientific perspective that they could be immunizing to things as chemically destructive as poison.
00:55:18.300
So how can you understand this hadith and doesn't this hadith fly in the face of 21st century scientific discovery?
00:55:24.220
Now, first, in order to answer this question, let's take a look at what some of the commentators of this hadith of full time have mentioned.
00:55:31.760
So, for example, Al-Khattabi, who is a scholar of the 4th century, died 388 AH, he says actually it's not because of a specific property within the dates.
00:55:42.560
He says there's nothing within the date that actually has that immunizing capacity.
00:55:48.800
He says, it's not because of a specific characteristic or attribute within the date,
00:55:55.800
where innama is because of the da'wah of the Prophet Muhammad SAW or the blessings of the da'wah of the Prophet Muhammad SAW.
00:56:02.640
And many of the scholars have looked at this hadith in this kind of way.
00:56:07.920
Ibn al-Qayyim said, no, it's for a special time and a special place and it's not applicable to us.
00:56:12.400
Al-Khattabi said, it can only be seen to be applicable to us if it goes through the experimental method and succeeds in the sense that we can actually prove that the dates are in fact immunizing to poison.
00:56:27.860
And this shows us that the commentators of hadith had a very sober approach to science and hadith and science in Quran.
00:56:37.160
They understood that sometimes these are two separate areas of jurisdiction, if you like, and sometimes they have an overlap.
00:56:46.060
Now, before we continue with this hadith, the opinion of al-Khattabi, which says it's not a specific property in the date,
00:56:53.900
seems to be well represented, if we look at other hadiths, because there's another hadith,
00:56:58.240
which the Prophet Muhammad SAW, he told us in the, what you call the evening supplications,
00:57:03.200
which we should all be making, by the way, beautiful supplications we should be making in the morning and the evening,
00:57:17.320
I seek refuge with the perfect words of God from the evil from which he created.
00:57:28.380
And the Prophet Muhammad SAW, he said about this, he said, whoever says this,
00:57:33.320
He said that whoever says this, nothing will afflict him or no harm will afflict him.
00:57:39.400
Now, wait a minute, if the date hadith was intended to be an immunization,
00:57:49.320
then how comes we find similar or even more generic,
00:57:53.400
even more generic types of terminology used in other hadiths?
00:57:57.100
If you think about this, this cannot mean it's a physical thing,
00:58:01.300
because this is a supplication which doesn't necessitate any consumption of anything physical at all.
00:58:07.440
So, this hadith of the dates, from that perspective,
00:58:11.980
it follows that it wouldn't be because of the properties of the date,
00:58:16.400
but it's because of the ibadah or the worship of doing, eating seven dates.
00:58:22.220
So, it's a worship, just like drinking Zamzam water is a worship,
00:58:25.420
just like doing wudu is a worship, just like making dua is a worship.
00:58:29.320
And yes, we believe if you do that particular worship,
00:58:32.080
Allah will protect you, yes, from sum, from poison,
00:58:37.100
and yes, from sehr, yes, He will, unless there is a mana.
00:58:48.100
there is a hadith which says that if you make dua,
00:58:51.420
if you supplicate to God, but then your actions,
00:58:54.140
your income, and your consumption is all haram,
00:59:01.880
then how can it be that your supplication will be accepted?
00:59:23.480
So, Allah is telling us, He's going to answer a dua,
00:59:25.760
but in other parts of the sunnah and the Quran,
00:59:27.940
He indicates to us that actually there are mawana'a to dua,
00:59:31.640
which are, for example, if you have haram income,
00:59:34.240
if you have haram, if you commit sins, and so on and so forth.
00:59:37.220
Thus, the same kind of principle can be understood
00:59:41.680
which is that, in general, yes, you eat the seven dates,
00:59:44.660
and yes, you will be protected and immunized from these things
00:59:48.600
by Allah's will, so long as there's no mawana'a,
00:59:52.780
in much the same way as you ask Allah for whatever you like,
00:59:55.960
so long as it's halal, and it's not doing haram,
01:00:01.320
so long as there's no mawana'a, there's no preventer,
01:00:04.000
and that's impossible to disprove from a scientific perspective,
01:00:14.660
Today, inshallah, we're going to be talking about
01:00:19.000
that has come out of this science-era narrative,
01:00:22.440
which is this claim that there's a hadith of the Prophet,
01:00:25.200
which supposedly says that the earth is on the back of a whale,
01:00:30.040
is balancing on some kind of a rock or something to this effect,
01:00:36.060
I mean, I don't want to waste too much time with this video,
01:00:48.100
If you look at the sanad, let's start with that,
01:00:57.300
حَزِنَ عَبْدَ اللَّهِ بِنْ سُلَيْمَنَ الْطَوِيلِ
01:01:04.460
And in fact, Ibn Kathir mentions in his B'dayun,
01:01:08.160
that this is a fabrication that is taken from the Isra'iliyyat,
01:01:11.620
from the kind of tales of the Judo-Christian tradition,
01:01:19.300
So this is something which is absolutely fabricated,
01:01:27.260
because no doubt this is some kind of a mythological hadith.
01:01:30.420
But why can't you find something like this in the Qur'an?
01:01:58.040
Why do people have to resort to getting something
01:02:00.400
which is fabricated in order to make a case against Islam?
01:02:06.100
when you look at one of the compendious exegetical works
01:02:11.520
where they actually intentionally pour all the material in there,
01:02:16.860
so that the scholar who is trained and able to distinguish
01:02:19.800
between the weak and the fabricated narrations,
01:02:26.500
these kinds of varying levels of inauthenticity,
01:02:30.000
and they also put in there the authentic hadith,
01:02:33.060
do you think that as an unqualified personnel that you are,
01:02:36.320
the detractor of Islam coming into some tafsir,
01:02:47.200
reaches into the scholarly works of the Muslims,
01:02:58.700
that nobody accepts as absolutely embarrassing narration,
01:03:09.040
There's nothing that you'll find in the Qur'an,
01:03:16.040
wassalamu alaykum wa rahmatullahi wa barakatuh.
01:03:22.480
Today, inshallah, we're going to be talking about a contention,
01:03:26.620
something which you'll find in some of the anti-Islamic websites,
01:03:30.100
or in anti-Muslim, or anti-Islamic apologetics.
01:03:33.720
They claim that, look, your religion, they say,
01:03:50.360
and look, your religion wants to bring us back.
01:04:03.520
They're basing this claim on a hadith in Sahih Bukhari,
01:04:06.240
where some individuals came to the Prophet Muhammad SAW
01:04:11.800
and complaining of severe pain and torment from that disease,
01:04:21.700
Now, one might argue that this is completely unscientific,
01:04:27.400
Why would the Prophet Muhammad SAW do such a thing?
01:04:29.480
Is there any kind of scientific backing for this at all?
01:04:33.360
we need to understand that this hadith is not aam.
01:05:47.020
by way of medical advancement in the 21st century,
01:05:59.780
And the evidence of this is so clear in the Quran.
01:06:18.000
مَن تَطَبَّبَهُ وَلَمْ يَكُمْ بِالطُبِّ مَعْرُوفًا
01:06:58.540
about the prophetic medicine and so on and so on.
01:07:16.540
by way of relieving effect to those individuals.
01:07:41.400
you'd have to say for you to have a kind of valid scientific argument here if you want to call it
01:07:45.780
that you'd have to say that this cocktail of prescriptions that the prophet gave to those
01:07:49.980
individuals would have been useless in any disease that those individuals would have had and that's
01:07:55.540
an impossible claim because we know that there are nutrients they're nutrient rich those things
01:07:59.580
that cocktail of uh things that we've just talked about the camel urine and the milk has potassium
01:08:04.380
albumin and other things so unless you want to be brave enough to make a claim like that which can
01:08:09.400
be easily refuted and has been really if you think about what i've just said then i would say
01:08:13.980
stop being immature if urine is part of the drugs that we take consume in the 21st century this is
01:08:20.100
not a way of disproving the prophet heard of prophet muhammad salam really what this is is a cheap way
01:08:24.840
of trying to mock the religion of islam and the prophet of islam but the joke is on you oh detractor
01:08:30.640
because the truth of the matter the reality of the situation is that the prophet and islam gives us
01:08:36.000
clear directives to go to those who are specialists in the field including of course
01:08:40.360
medical professionals wassalamu alaykum wa rahmatullahi wa barakatuh
01:08:43.500
today inshallah we're going to be discussing the issue of geocentrism in the quran or the supposed
01:08:53.360
geocentrism that the retractors had supposedly found in the quran all over the verses in the quran
01:08:59.520
that is so glaringly obvious for us that we have not been able to detect it but let's take a look at
01:09:05.320
this claim and see how honest it is whether it's actually isegetical or exegetical in nature
01:09:10.300
what is the claim the claim is that in the quran in those verses where the orbits of the sun and the
01:09:16.520
moon are mentioned that this indicates to us at least it implies to us maybe in implicit reference
01:09:24.440
or inference that the sun is going around the earth this is their claim so what kind of verses do they
01:09:31.760
use before i get to what kind of verses they use we should point to the fact that we've done an
01:09:36.980
entire video on the hadith of prostration of abu dhalil ghafari and this can be found in the
01:09:43.100
description box below and you should be looking at inshallah also if you have your time all the
01:09:48.160
other videos we've done in this series because potentially we have other answers because a lot
01:09:52.580
of these videos are actually intertwined in terms of the themes and content of these videos so let's move
01:09:56.660
on and talk about where in fact they're talking about this uh these uh geocentric references in
01:10:03.960
the quran so they'll they'll mention for example chapter number 39 verse number five
01:10:08.180
he rolls the day into the night and he rolls the night into the day and he has made the sun move
01:10:20.140
subservient for you and each of them are running in an orbit so does this mean to say from this verse
01:10:26.420
or other verses but let's go with this verse first that the sun is going around the earth no there is
01:10:32.280
no such indication at all the only way in this verse and we'll see in other verses that they quote
01:10:37.780
that you could come to the conclusion that is saying that the sun is going around the earth is if you
01:10:43.220
impose you superimpose that understanding you have already a preconceived understanding of
01:10:49.220
geocentrism in the quran and now you are trying to force that interpretation onto the quran you'll
01:10:54.180
not find quite frankly you will not find quite frankly any verse in the quran which simply states
01:11:00.300
the sun goes around the earth and how easy would it have been for such a verse to be there look at
01:11:09.260
the sun and as it illuminates the day or the the rays of the light
01:11:20.600
and as the moon follows the sun now does this mean it's following in a in a geocentric orbit
01:11:30.400
no it doesn't have to mean that because in islamic cosmology we know that the the day follows the
01:11:35.860
night and the night follows the day and that's the anthropocentric phenomenological perspective
01:11:40.600
we see that the night these are sequences that we see from our perspective but actually quite frankly
01:11:47.920
the sun the moon does actually follow the sun i mean a lot of these individuals have not even touched
01:11:53.560
have not even touched the basics of cosmology uh i mean i don't it's very surprising that they're
01:12:01.120
making all these scientific claims and they don't realize that the sun is not just stationary it's
01:12:06.100
revolving around its own axis and it's running through the fabric of space taking with it all of
01:12:11.340
those planets that are around it and of course all the moons that exist within the solar system as well
01:12:15.740
so in in reality that the moon is actually following the sun and also from our perspective the moon is
01:12:22.060
following the sun look at the beauty and the brevity and the conciseness of the quranic expression
01:12:28.420
such that an individual doesn't have to do hermeneutical acrobatics or hermeneutical gymnastics
01:12:34.180
in order to come to a conclusion like this so we're not trying to force things into the book
01:12:38.580
they also mention chapter number 21 verse number 33 where it says that
01:12:43.060
the sun and the moon it says that all of it is in a falak yes but that's true the sun does have
01:12:51.240
a falak the moon does have a falak how is that wrong from a heliocentric perspective
01:12:55.920
once again the argument is so lacking quite frankly so lacking is actually i was contemplating whether
01:13:02.880
or not to dignify this with a response i really was because it's so weak now what is the strongest
01:13:11.440
part of their argument let me discuss it with you the strongest part of their argument which is not
01:13:16.340
strong at all but let's just go with it it's those parts of the argument where they mention for
01:13:21.020
example the qissa or the story of ibrahim alayhi salam and his interaction with nimrod which is in
01:13:26.080
chapter number two verse number 258 where allah narrates that ibrahim alayhi salam says
01:13:32.160
that allah brings the the sun from the east so bring it from the west and so this nimrod this king that
01:13:42.200
he was having a conversation with the interlocutor was not able to do so and then he was dumbfounded
01:13:46.900
and bedazzled and he realized you know he was dumbstruck if you want to call it that whatever it
01:13:52.460
may be for buhit aladhi kafir the one who disbelieved let's say look it's saying here from the east and
01:13:57.680
from the west and therefore the assumption is a stationary earth and that the sun is going around the
01:14:02.960
earth really because let's look at chapter number 18 verse number 17 where allah subhanahu wa ta'ala says
01:14:09.380
that you see that when those individuals are in the cave you see the sun when it has rise it goes to
01:14:26.800
the left of them and when it sets it goes to the right of them when it's setting it's going at the
01:14:37.840
left so it's the right when it's when it's rising and the left when it's setting now what is right
01:14:42.760
and left take about this for a second right and left will be absolutely useless references unless
01:14:48.720
there is a point of reference what do you mean by that even on a stationary earth model or a stationary
01:14:55.680
stationary flat earth or stationary round earth whatever you want to say that the the right and left
01:15:01.720
have no meaning unless we're talking about a specific reference point and if the quran is
01:15:09.460
talking about the right and left of them yes then this is perspectival there's no doubt about that
01:15:16.400
then it has to be but through the perspective of those individuals there and what in what perspective
01:15:21.740
is it it's the anthropocentric phenomenological perspective it has to be like that otherwise it
01:15:26.080
wouldn't make sense it would be meaningless statements from the left and the right because
01:15:31.340
yeah i mean if you don't understand this wallahi this shows illiteracy intellectual illiteracy
01:15:37.500
intellectual foolishness clear clearly is from the anthropocentric central perspective from the
01:15:46.200
human perspective as a reference point so if you look at all of those verses in the quran and
01:15:51.180
something quite interesting for your information that if you look at chapter number 36 verse number
01:15:56.140
40 and that's actually funny enough funny enough and interestingly enough that's something they also
01:16:00.660
mention chapter number 36 number 40 uh before and even the literalists our literal scholars like
01:16:10.380
you want to call him a literalist or whatever you want to call him al-abani uh he looked at this verse
01:16:15.540
and he says it starts from i think it was verse number 24 or something like this when allah subhanahu wa ta'ala says
01:16:20.800
that a sign for them is the the dead earth so he moves from the earth and then he goes to the sun
01:16:39.640
showing he he makes the claim that linguistically this is possible linguistically absolutely possible
01:16:45.940
it's conjunctive so it could absolutely be the case that the the earth the sun and the moon all of them
01:16:53.540
are in orbit and that is linguistically possible we're not going to say jazman like absolutely this
01:16:58.800
is the case but it's a possibility and from all of those perspectives and more we show that the quran
01:17:03.840
is a timeless book with multi-layered facilitation meaning that if someone from the seventh century were
01:17:09.680
to look at it and approach it with their naturalistic understanding and outlook they would not be
01:17:15.460
confused and one when someone from our from from our century 21st century looks at it we would not
01:17:21.820
be confused and we don't even find it quite frankly against the cosmology of uh of today or the popular
01:17:27.100
cosmologies of today so from all of those perspectives and more it would seem that they are clutching at
01:17:31.960
straws trying their best really trying their best to force an eisegesis of the quran with their
01:17:38.720
superimpositions and their contriving the pretextual contriving into the verses of the quran and i would
01:17:47.180
say that this is a fool's attempt and it has been disproven and debunked and it should be left in the
01:17:53.040
dustbin of history and i hope this answers the question was salam alaikum warahmatullahi wabarakatuh
01:18:01.960
today inshallah we're going to be talking about another claim that is made by the proponents of
01:18:07.840
scientific miracles and we're not saying by the way that all of their claims are false we're saying
01:18:12.180
that the method itself has limitations and we've discussed this the limitations of the methods in
01:18:18.520
the in the video about big bang and there will be a discussion another video about the multi-layered
01:18:23.540
approach which is we believe a more sophisticated approach to dealing with naturalistic verses in the
01:18:28.520
quran but in terms of this now the uh the claim that is usually made when trying to prove islam is
01:18:35.020
scientific is a claim uh in chapter number 79 verse number 30 where allah subhanahu wa ta'ala says
01:18:41.120
and they said or they they translate this to mean and the earth we have made it into an ostrich egg
01:18:48.740
now this is a false translation with all due respect to all of those who are making this or saying this
01:18:54.760
it's a false translation which is why to my knowledge i don't think anybody has ever translated
01:18:59.140
that into the english language in this way and not only this but we would see that all of the exegetes
01:19:05.540
of all time in the medieval period practically all of them or none of them had said anything like this
01:19:10.780
so this is probably one of the worst examples with all due respect once again of distortion and
01:19:17.160
superimposition and contriving meanings into the verse which are not actually there in any way shape or
01:19:22.300
form so what does this verse actually mean it means that allah subhanahu wa ta'ala has smoothed over
01:19:28.280
the earth in other words he hasn't made it craterous in such a way as the moon is for example we can move
01:19:34.120
around the earth and there are flat surfaces all over the earth now why do these individuals or what
01:19:40.360
potential tenuous link could individuals make between an ostrich egg and this verse well an ostrich egg is
01:19:48.280
referred not even the ostrich egg by the way sorry uh the place wherein which and this is the uh degree
01:19:54.260
of uh tenuousness uh in this in this attempt here the place wherein which the ostrich lays this egg is
01:20:03.020
called a mudha this is called that not not the ostrich egg the bayda itself of the naana not the ostrich egg
01:20:11.240
itself but the place in which the ostrich puts this egg is called a mudha now this isn't the noun
01:20:17.840
but this verb in the sorry this verse in the in this in the area is not mentioning a noun so how can
01:20:24.580
you translate it as a noun because the verse is a verb dahaha he done dahaha to it ha is aida
01:20:31.200
yeah it is because ard is mu'annatha is feminine in the arabic language so allah has smoothed the
01:20:41.220
over and he's kind of removed the craters or has made it not removed the craters hasn't made it craterous
01:20:45.900
in such the same way as maybe the moon is or has put so many mountains that would find difficulty to
01:20:51.460
move around in the environment this is what is practically all the mufassirun have said from
01:20:57.440
al-tabari to ibn kathir to al-razi to i haven't seen anybody quite frankly who has understood this
01:21:03.840
meaning to mean that it's a place where the where the air sorry the the earth is made into an egg now
01:21:09.440
this doesn't mean that the earth is projected in the quran as being flat as we've said before there's
01:21:15.000
there is precedent using verses from the quran using verses from the quran that indicate the
01:21:21.180
rotundity or the rotundity sorry or the roundness of the earth and we have actually an entire video which
01:21:26.420
you can see in the description box which elaborates upon them but briefly i'll just mention that this
01:21:31.000
is chapter number 39 verse number five he rose the night into the day and he rose the day into the
01:21:39.980
night so takweer here comes from the arabic word quran which means ball and this is what ibn hazm
01:21:47.000
in his book al-fisal he mentions he mentions that this and by the way he was like fourth century or
01:21:52.520
fifth century so he is a medieval scholar uh that came before you know the scientific revolutions
01:21:57.760
and he said he used this verse he used this verse in surat al-zumar chapter number 39 verse number five
01:22:03.840
to indicate that the earth is round and this is not just him we talked about ibn tamir mentioning
01:22:09.600
tabais like ibn moneda who uh say that the earth is round and in fact he says it's ishmaa it's a
01:22:15.240
consensus not only this but ibn jawzi who we mentioned in the previous video about the big bang
01:22:19.860
uh ibn jawzi also mentions the rotundity of the earth many scholars fakhruddin al-razi does and
01:22:26.920
his tafsir and many other people do and they they they they can do this like i've just mentioned with
01:22:32.080
ibn hazm by looking at verses of the quran which linguistically indicate the rotundity of the earth
01:22:37.100
now having said this okay we've said that there was this difference of opinion and we're not saying
01:22:41.940
that no one in islamic history has ever said that the earth is flat and there have been individuals
01:22:45.920
that have tried to use the quran to indicate the flatness of the earth that might be true as well
01:22:50.040
but we always say that is definitely not the only interpretation and islam is quite unique quite
01:22:56.600
frankly in that it has exegetes who use verses from it to indicate the rotundity of the earth whereas
01:23:04.520
you'll find uh in in other scriptures like for example the old testament uh and the new testament the
01:23:10.880
patristic scholarship all the way up to probably uh augustine that have uh done exegesis of of the
01:23:16.280
bible on these matters none of them uh probably up until the time of augustine believed that the
01:23:21.640
earth was round anyway and those who did never use verses from the bible including that tenuous verse
01:23:27.400
in uh the book of isaiah uh chapter number 40 where it says the circle of the earth no one understood the
01:23:32.740
circle of the earth as meaning the ball of the earth and therefore no one used the bible
01:23:36.900
in uh in in patristic scholarship as we see as we can see by looking at all of the exegesis
01:23:42.680
uh in the first 300 years of christianity using the bible or even the the midrash the uh the the the
01:23:50.420
the jewish texts which are which were written quite astonishingly and interestingly enough sometimes
01:23:55.700
after the patristic uh texts were uh exegeted they don't use the biblical verses to indicate the
01:24:02.660
rotundity of the earth the spherical nature of the earth if they do believe it it might be due
01:24:06.800
to the fact they they had greek influence and this tenuous verse the circle of the earth does not
01:24:12.240
and has not meant for the uh uh the authors of uh midrash meaning the uh the the exegesis of the
01:24:20.680
old testament to mean rotundity and there's no scholar that has ever used in the first 300 years
01:24:26.280
of christianity or even in the midrash any verse to indicate that the earth is round in the bible
01:24:32.540
but there have been uh scholars who have used verses from the quran uh very early scholars to
01:24:38.280
indicate that the earth is round now why am i saying this because i'm offering a solution
01:24:43.300
but why don't what we can't endorse with all due respect is superimpositions onto the text i actually
01:24:49.760
believe a retraction is necessary here because there is no precedent for this there's no precedent for
01:24:55.180
anyone saying that this verse means that we have made the earth ostrich egged no one has said that
01:24:59.920
of all due respect and therefore we have to be humble and we have to be sincere and we have to
01:25:04.940
make a retraction here because this is the quran we're talking about and allah subhanahu wa ta'ala
01:25:09.700
says he mentions many things and of the worst things that you can do and he says at the end of
01:25:17.080
the verse that you say about allah which you don't know and so this is not what allah has intended
01:25:24.080
because it's not uh facilitated by the language and there should be a healthy retraction
01:25:28.600
by those proponents of the scientific miracle narrative who have said this um who have said
01:25:34.140
there should be a retraction because we can't be demanding from all of those scientific error people
01:25:39.400
okay the anti-muslims anti-islam apologists all these retractions and not be introspective and
01:25:46.880
self-reflective in our own communities and we have to try and get yani sanctify the words of allah
01:25:53.780
subhanahu wa ta'ala as much as we can and these are the dangers of the scientific miracles narrative
01:25:57.980
where you almost forcibly superimpose meanings of science into the into the text where there's no
01:26:04.360
requirement to do so because there's actually healthy alternatives with great precedent and which
01:26:08.460
are facilitated by the language in the very quran that we believe in so uh this uh one of the
01:26:14.440
weakness uh weaknesses of the scientific miracles narrative but as i've said in the beginning of
01:26:18.540
this video that we will be talking about the multi-layered approach and how it solves these
01:26:23.040
problems and more and it's much more sophisticated and it doesn't fall into the pitfalls uh of the
01:26:28.500
scientific miracles narrative that we've seen for the last uh maybe 20 years and i hope that answers
01:26:32.580
the question was salaamu alaykum wa rahmatullah
01:26:34.020
today inshallah we're going to be talking about the big bang and whether or not the quran
01:26:42.180
talks about the big bang or actively teaches the big bang and of course this is a ubiquitous
01:26:48.200
kind of claim that you find with those who espouse the scientific miracles narrative both in the
01:26:53.820
western world in the english-speaking world and of course the middle east as well i'm sure in other
01:26:57.980
parts of the world that i don't have access to unfortunately because my language skills are
01:27:02.380
limited but let's say um let's answer this question the question of whether the quran or not actively
01:27:08.760
speaks about the big bang before we do this though i think it's very important to note that here at
01:27:14.960
sapiens institute we think that the most sophisticated way of dealing with the quran in in so much as it
01:27:22.260
talks about the naturalistic phenomena of the world is to apply a multi-layered approach and this approach
01:27:28.300
really says that the quran speaks in a simple and concise yet powerful and rich way which communicates
01:27:34.400
with different audiences from the 7th century all the way through to the 21st century and it also says
01:27:41.800
that when we're looking at verses when we're looking at verses we need to allow ambiguities to remain as
01:27:48.840
ambiguities in other words picking one of many different interpretations and claiming that this is a
01:27:54.640
scientific miracle is a limitation now obviously this method requires or the multi-layered method requires a
01:28:00.340
video in its own right it deserves more attention and of course we're going to we're going to do that but for the
01:28:06.220
purposes of today we're not going to be going into much depth however there's one more thing i think
01:28:11.860
is important to put forward in terms of conceptual analysis which is david chats his conceptual
01:28:18.280
compartmentalization of concordism into two different types now what is concordism concordism loosely defined
01:28:25.720
is the propensity of a scripture whether it's the bible or the quran or whatever to be in agreement
01:28:32.140
with science or to actually actively teach science now david chats divides it into two different things
01:28:37.420
he refers to as bold concordism and modest concordism so bold concordism is really the postulation that
01:28:44.560
the scripture is actively speaking about said scientific phenomena and modest concordism is that the
01:28:50.360
scripture may not speak about it in such explicit terms but indeed is not against it in such explicit
01:28:57.480
terms whatever said phenomena is i think the modest concordist position is much more tenable from a
01:29:04.620
hermeneutical and exegetical perspective now let's move on to this uh this big bang example and look at
01:29:11.220
the verses so obviously this is chapter number 21 verse number 30 where allah subhanahu wa ta'ala says
01:29:16.100
you know that the unit the heavens and the earth canata ratqam fa fataknahuma they were both one piece
01:29:21.980
so we separated them this is a loose translation and it's a very legitimate translation because if you look at
01:29:26.900
the exegetes like tabari and ibn kathir and kurtobi and all of these major kind of exegetes of the past
01:29:33.460
and obviously also the arabic language ratq and fatq literally just means ratq for something to be
01:29:40.580
together and fatq for them to be separated however when you look at what these exegetes say they do
01:29:46.320
actually expound on different types of meaning so for example yes it does say that the heavens and the
01:29:53.240
earth were together and then we cleved them asunder or whatever way separated them or whatever way you
01:29:57.360
want to translate it but they also say that this could mean that this is when the uh the sama or the
01:30:04.460
skies started to rain and when the uh grounds started to produce vegetation this is another exegesis that is
01:30:11.920
of the same verse and many of the salaf and many of those medieval commentators took this as the as
01:30:18.020
the primary meaning in fact and that is why uh the next verse talks about we have made for more to
01:30:23.140
every living thing that says it makes more sense in that sense but we will leave both of those
01:30:27.200
interpretations as valid interpretations now those interpretations and more have been said about this
01:30:34.100
verse so to choose one of them are we justified in choosing one of them because the dominant scientific
01:30:40.140
theory of the day is uh espouses or is closer to that one of them i think we should be more reserved and
01:30:48.320
conservative with this because quite frankly of all the different kinds of sciences that are out there
01:30:53.260
you could argue making a strong argument that physics and especially astronomy is the most volatile in
01:30:59.180
terms of change i mean paradigm shifts we know not only the newtonian to einsteinian shift but all kinds of
01:31:05.720
theories have been elaborated upon in the last hundred years in science and astronomy i mean string theory
01:31:10.900
oscillating universe eternal universes i mean you could see from the from the writings of some of the
01:31:16.380
most prominent scientists that we have like roger penrose for example and in 10 or 20 years he changes his
01:31:21.480
mind on very foundational issues when it comes to cosmology therefore to pin you know a verse in the
01:31:28.140
quran on the changing and corrigible and chain uh moving if you like scientific discourse i think is
01:31:36.620
quite dangerous because what if in in 50 years in 70 years or 100 years the dominant cosmology is
01:31:43.160
different and that is a very plausible scientific possibility it's extremely plausible for the dominant
01:31:50.120
cosmology to have shifted and for this reason this for me defines another limitation of saying that the
01:31:56.620
quran talks about the big bang theory which is that okay if you're saying this today let's see if you
01:32:02.140
remain consistent maybe if your grandchildren remain consistent that have your same methodology where
01:32:08.020
all of these western scientists are now changing their mind and it becomes an oscillating theory and then
01:32:14.080
maybe you go to another interpretation but this movement of science and also the fact that there are
01:32:20.200
different interpretations kind of says to me that we shouldn't be cherry-picking verses and trying to make
01:32:26.300
them match you know the interpretations match with modern day scientific phenomena because if we do
01:32:31.480
that we're actually outlining a failed hermeneutic and we're actually justifying for those individuals
01:32:39.040
who are attacking islam the detractors of islam who use one of many interpretations which might be
01:32:45.000
unscientific and legitimate through the language that this is a legitimate recourse so if we're saying that
01:32:50.720
we will will take one of many different interpretations and now we're going to elaborate upon that
01:32:54.880
then that what that does is it opens a can of worms because now the uh the detractor or anti-muslim
01:33:00.960
apologist is well justified in saying that according to the quran the heaven or sorry the earth was
01:33:06.480
created before the heaven for example and this is the opinion of this person and that that person
01:33:10.640
well we'll talk we'll come back and say well hold on the opinion of the other person and that person
01:33:14.360
is opposite to that well they'll say well hold on you have justified to yourself taking an ambiguous
01:33:20.480
verse and and saying that it means this when there are these other alternative linguistic alternatives
01:33:25.840
and exegetical alternatives so why are we not within our rights to choose unscientific
01:33:31.600
interpretations and say this is what it means well in fact this whole idea of using ambiguous verses
01:33:38.500
which have more than one interpretation and running with it is exactly the opposite exactly the opposite
01:33:44.420
of what allah subhanahu wa ta'ala tells us to do in the quran that there are this chapter three
01:33:52.580
verse seven it says that this book has uh verses which are foundational and others which are ambiguous
01:33:57.620
for those people who have swerving in their hearts or some kind of deviance in their hearts they will
01:34:06.260
choose yes those interpretations that they uh which are ambiguous and they don't know what the the verse
01:34:14.900
goes on to say they don't know what these interpret no one knows what these the interpretation actually
01:34:19.300
definitely definitively means except for allah and some say also those who are very grounded in the
01:34:25.860
knowledge and some say no not even those because the sentence starts and that's another discussion but
01:34:30.900
the idea is that choosing one of many different interpretations and insisting that this is what the
01:34:36.100
quran says is not the the sophisticated hermeneutical method and in fact it can go into
01:34:42.180
and that you may say about allah which you don't know it may go into that or it could go into what
01:34:49.360
the prophet says whoever lies about me intentionally then let him prepare his seat in the hellfire
01:34:55.940
where you know that there are other interpretations but you're intentionally choosing one so you can fit it
01:35:01.280
with a particular narrative and so this is problematic so from all of those perspectives
01:35:06.520
and that you have changing science that it's a cherry-picking approach that you know it's limited
01:35:13.440
and you know you could even say one of the possible assumptions i'm not saying it's a definitive
01:35:17.340
assumption is that if it is talking about the big bang if let's say that chapter 21 verse number 30
01:35:22.620
is talking about the big bang if it is talking about the big bang does that mean to say that those
01:35:27.920
people in the 7th century who had no knowledge of astronomy would have had this verse or the meaning
01:35:33.320
of this veiled to them like they wouldn't understand the implications of the big bang and so this verse
01:35:38.360
would be meaningless or very very close to being meaningless to them so that would be a yani this
01:35:45.300
this could be something which is also damaging the truth of the matter is this verse does indicate to
01:35:50.800
us that there was some kind of separation but we don't know what exactly cosmologically it's talking
01:35:56.120
about and similarly you know that the heaven we have in chapter 51 of the quran the heaven we have
01:36:04.000
created it with power and we we are steadily expanding it now yes there are some people even tabais that
01:36:10.520
i've looked at the tafasir in the exegetes that say that uh musion does mean expanding there are some
01:36:16.920
tabais you say that like for example abdul rahman ibn zayd ibn aslam and i've read this in uh uh ibn josey's
01:36:24.680
kitab uh zayd al-masir and so this is definitely represented in the literature i'm not taking that
01:36:30.180
away from uh from from that however there's a few issues it says it doesn't say samat al-dunya for
01:36:36.580
example and we know and we've talked about this in other episodes that samat means all that is in
01:36:40.840
all that is above and so this does not necessitate that it's just a worldly dunya that we associate
01:36:47.020
with the universe so this might be talking about something which is completely above and beyond
01:36:51.560
our understanding because we haven't even accessed the other six heavens for example and it could be
01:36:56.820
talking something above the six heavens because samat could involve the kursi and the arj technically
01:37:01.440
so why are we getting ourselves okay it's talking about the expanding universe for sure we don't know
01:37:06.220
allahu alam if it's talking about the expanding universe for sure because quite frankly the majority
01:37:10.720
of exegetes says inna lamusiaun ay inna laqadirun musiaun means we are able to do so like we are qadir we're
01:37:18.140
able to do so allah we created the heaven with power and we were able to do so and there's no
01:37:22.600
contradiction between the two meanings and yes it could mean both but to insist it's talking about
01:37:27.140
the expanding universe and redshift i think it's a bit uh it's a bit much and if you do insist it's
01:37:32.860
definitely talking about this and this is how we should understand the verse then once again the
01:37:36.180
cherry picking approach and the inconsistencies of it you'd have to afford for the hasm for the
01:37:41.580
interlocutor which in this case will be the anti-muslim apologist who's going to use
01:37:45.840
unscientific interpretations in much the same way as you're using scientific ones so what needs to
01:37:50.900
be done here is we need to remain consistent and we we need to understand the limits of of using this
01:37:58.020
kind of uh evidence and what quite frankly in the last 20 or 30 years we've seen the the strengths and
01:38:03.020
uh weaknesses of this the advantages and disadvantages the advantages if you from a dawah
01:38:07.960
perspective quite frankly if you try and bring people into islam because of this those people that
01:38:11.760
you bring into islam because of this will be most affected by the anti-islamic apologists when they
01:38:16.620
provide for them for for them uh equal or similar types of argumentation using equal or similar uh
01:38:23.660
methods and so it it could and we have seen and we have the evidence that it could increase apostasy
01:38:29.920
for those particular individuals who have been convinced of islam because of that reason so one
01:38:34.100
has to exercise extreme caution here and they have to be consistent and they have and they have to do
01:38:39.840
justice to the quran and leave that which is ambiguous as ambiguous and speak with um speak
01:38:47.000
with with a sophisticated tongue not when when it's when it's an ambiguous verse because no one knows
01:38:52.120
really what this verse exactly is talking about and i hope that answers the question but finally i will
01:38:57.860
say as the muslims can we believe in the big bang and can we believe in the expanding universe
01:39:01.840
and redshift in the beginning of the universe absolutely i don't see any problem with that and in other
01:39:06.040
videos you see that we're talking about for example the the days meaning something which is longer
01:39:10.560
an epoch or generational time period so it doesn't need to mean a 24-hour period so from those
01:39:16.380
perspectives i see no harm in believing the big bang theory so long as you believe that allah is the
01:39:21.540
one who created or who initiated it yeah i don't see any issue with believing it so long as allah is
01:39:27.880
the orchestrator of it and he is this is part of his khalq but you should uh from a scientific
01:39:32.380
perspective be a little bit more less eager and a bit more use the word agnostic really because we
01:39:39.000
don't know for sure how far this big bang theory is uh is true because quite frankly it's under
01:39:45.780
determined from a philosophy of science perspective there's like uh maybe 16 or 17 differing models
01:39:52.340
with very similar epistemic weight and so this under determination should allow us to realize that
01:39:58.420
from an islamic perspective of dhani and it's not qatai uh at dalala and therefore we should not
01:40:04.420
which means it's speculative and it's not something which is certain uh and so we shouldn't need to
01:40:10.760
feel the need to really uh overcompensate here with this issue and i hope that answers the question
01:40:15.220
today inshallah we're going to be tackling a contention that some of these anti-islamic
01:40:28.140
apologists have tried to put forth one that stipulates or that asserts we could say that the quranic
01:40:34.500
presentation of cosmology is one that says that the sun it sets into a murky water spring and why
01:40:41.480
do they say that because of a verse in surah al-kahf chapter 18 of the quran one of the
01:40:46.220
protagonists one of the characters of the quran he goes uh to a certain destination and he says
01:40:52.340
that he sees the sun that he sees he saw the sun uh setting in a muddy spring and they say this shows
01:41:00.640
because uh it's very clear in the quran they would argue that this shows that the sun according to the
01:41:05.120
quranic cosmology yes uh setting in a in a spring of uh murky water now let's let's look at what the
01:41:12.140
mufassirun the exegetes of the quran a full time have said look at baydawi look at ibn kathir look at
01:41:18.000
ibn taymiya even though he didn't do like a you know a tafsir of the quran but he mentions this by
01:41:23.540
mentioning that all of the spheres of the the the falak are mustadira or are spherical and
01:41:29.580
actually mentions in his tafsir that this you know because obviously he was preaching or he was
01:41:35.440
his homiletic type of exegesis was also being preached to a non-arab audience and a lot of
01:41:40.740
individuals they didn't understand that the word wajada could actually mean is perspectivalist from
01:41:45.220
the perspective of the individual he said this obviously not talking about the sun which is many
01:41:49.900
many times bigger than the earth in which we live in sinking into the you know the uh the the spring of
01:41:55.880
uh of murky water in that literalistic sense and what is the evidence of this from the arabic
01:42:00.880
language the evidence of this is the word wajada wajada which is what the word the operative word
01:42:05.920
that is used in this verse it means one of the key meanings of it according to al-as-fahani who wrote
01:42:11.440
obviously one of the most authoritative uh dictionaries for referencing the arabic language uh al-fazh
01:42:17.880
al-qur'an he says in it that this wajada could mean anything from the five senses so it's
01:42:24.400
perspectival and it's something from the five senses that is experienced from the person experiencing
01:42:28.320
them so this wajada is clearly in the arabic language perspectival and it's the anthropocentric
01:42:34.760
phenomenological perspective and so from this perspective it seems to me that this is really
01:42:38.860
flogging a dead horse or trying to put into the quran what they wish really was clear in the quran
01:42:43.740
and that they hoped was already in there now you imagine sometime after today maybe a hundred years
01:42:49.560
from now or 200 years from now some atheists that live on if the world continues to that that period
01:42:55.480
of time as they say look at these fools that lived in the 21st century they used to say that the sun
01:43:00.200
sets but we know from modern science that the sun doesn't set we say that these people are foolish
01:43:04.540
they don't understand how language works because sunset in the english language because it's not
01:43:08.220
something foreign sunset is is obviously from our perspective it's a linguistic kind of uh not idiom but
01:43:15.200
it's something which is uh common speech and it's not intended in that literalistic way
01:43:20.380
so we would be saying that to them obviously why can't you apply the same kind of common sense with
01:43:27.300
the quranic discourse it's because you're begging you're you're desperate to find some kind of thing
01:43:33.340
an entrance point for your narratives and this is weak another thing that i would add or that they say
01:43:39.040
is that well there's another hadith which corroborates our understanding which is the hadith when the
01:43:43.580
was asked supposedly asked where does the sun say and he says that it goes into a spring of muddy water
01:43:49.740
now this loves of the hadith this particular phraseology of the hadith was um uh was narrated
01:43:56.080
by one individual called uh who is seen as a modelist which means that he's weak basically this
01:44:02.140
individual does something called which means that he doesn't tell us where he gets his information from
01:44:06.740
uh he doesn't tell us who his teacher is and so this is a form of disqualification from the
01:44:13.000
hadith science perspective and so this particular phraseology is not to be understood as strong
01:44:17.920
the and that's why it's not mentioned bukhari in muslim in fact the hadith which is mentioned
01:44:21.840
bukhari is the one that we talked about in the other in the other video which of course you can
01:44:25.000
watch in conjunction with this one if you want more information the hadith of prostration now if
01:44:29.700
one argues that even though this is the case we can do tahsin of the hadith or some kind of
01:44:33.740
strengthening of this hadith and there are some scholars that say this hadith is strong
01:44:37.780
and so on and so forth well we can say that if you want to play with weak hadiths and weak
01:44:41.560
narrations we can also bring forward the qira of ibn mas'ud and qira of ibn abbas which is actually
01:44:46.960
weak uh but can be argued to be strong in the same or similar senses that this one where it says
01:44:53.020
that the sun runs and it has no place of setting there's actually something which is attributed to
01:45:00.820
both ibn abbas and ibn mas'ud now one can argue if we do take this on board within this one counter
01:45:05.640
to what the quran says that it runs to a place of uh appointed for it
01:45:11.480
well actually the jama'ah could be made or contradistinction can be made between or
01:45:16.000
harmonization could be made between the two in so much as that we can say that one is talking about
01:45:20.220
time or the day of judgment in the case of the the qira which is well known and the other one is
01:45:24.540
talking about place and of course we can make those arguments but i won't make those arguments
01:45:27.860
because we have to stick with the integrity of the islamic tradition of authenticating that which is
01:45:32.180
authentic and leaving inauthentic that which is inauthentic it does not have the um the apparatus
01:45:38.280
for being something which is an authentic hadith that should be taken as uh gospel if you like or
01:45:42.960
in this case uh quran wahi for for the muslim so uh i would say that if you want to play with weak
01:45:48.540
hadith we can all play with weak hadith and weak narrations and weak qira and in fact the one that i
01:45:52.320
have is much clearer in by way of trying to prove the heliocentric model than the one that they have
01:45:57.060
by way of trying to prove that the sun actually literally uh sets in the spring of muddy water
01:46:02.220
and this of course runs counter to the islamic understanding or the quranic reading where it
01:46:06.720
says that the sun is in its own orbit in chapter number 21 verse number 33 in chapter number 36
01:46:11.040
verse number 40 in chapter in many different chapter number 35 verse 39 verse number five
01:46:15.560
different places the quran so in summary therefore this is a weakened feeble uh contention a specious
01:46:21.120
claim which i hope now has been uh completely and utterly refuted and hopefully that answers the
01:46:26.960
question wassalamu alaykum wa rahmatullahi wa barakatuh
01:46:28.840
today inshallah we're going to be talking about a contention which is put forward by some of those
01:46:38.440
detractors namely one that talks about the noah's ark narrative now obviously we know this narrative is
01:46:44.060
also in the bible but this specific narrative or this specific uh contention i should say is leveled
01:46:50.360
directly at the quran in particular level that uh chapter 11 verse 40 of the quran where allah
01:46:56.500
subhanahu wa ta'ala says that bring on it from every pair or every kind a pair from every kind a pair
01:47:05.980
male and female so they say it's virtually impossible to fit all the species of the earth
01:47:12.420
all the species male and female on this ship what kind of ship would this be anyway it's virtually
01:47:20.060
impossible to put all these animals and when we say pair i mean they're saying from every it's not even
01:47:24.460
saying animals yes it's saying from every kind or anything that can have a pair really
01:47:33.620
now do we understand this literalistically so the answer to this question is this
01:47:42.620
the operative words here or the word in the arabic language which literally means
01:47:51.320
every in one of the translations of this term is what is the source of confusion because some people
01:47:59.840
read this and have a very literalistic interaction with this word this word does not only mean this
01:48:08.860
word in the arabic language does not only mean every single thing it can also mean many things
01:48:17.720
and what is the evidence of this the evidence of this can be found in the quran itself where in
01:48:24.220
chapter 46 in surah al-ahqaf of the quran in verse number 25 allah subhanahu wa ta'ala says
01:48:30.660
that it destroys everything with the command of your lord is talking about a wind
01:48:39.720
so they could not be seen except for their places of inhabitation or uh residence so in other words it's
01:48:51.600
not talking about everything because this verse is being very clear that this wind destroyed many types
01:48:57.920
of things it's destroys kulla shayin everything the same words here kulla shayin the word kull is there
01:49:07.020
meaning every right it destroys everything so nothing of the them was seen except for their homes
01:49:16.860
we can't see anything except for the places of residence yani their homes so clearly this is not
01:49:25.740
talking about everything this wind didn't destroy the universe the cosmos and this and that and almost
01:49:31.580
every usooli uh this is a branch of islamic science is called usool al-fiqh which is the principles of
01:49:38.860
jurisprudence they use this in their tracts and their treatises the word kull and it's called it's actually
01:49:44.860
a category of thing called al-am al-adhi yurad bihi al-khusus or khas that it's something which is general
01:49:52.780
and what is intended from it is a specific thing so it's a kind of usage of the language which was understood
01:50:01.180
by the scholars of islam one of the scholars of islam a suyuti who died 9 11 after hijri he in fact
01:50:09.020
wrote a book about this word kull uh al-kullu ma'alayhi tadul this is the name of the book and in it he shows that
01:50:16.460
there are usages of the word kull which is literalistically translated as every which cannot
01:50:23.100
mean every single such that nothing is excluded from that particular genus or circumstance whatever
01:50:29.980
it is we're talking about universal whatever it is we're talking about and so with this i should say
01:50:35.280
one more thing that as i started this discussion a lot of people are taking the genesis narrative and
01:50:41.320
putting onto the quran there are some very many differences for example a literal reading not a
01:50:47.460
literalistic one but a literal reading of genesis may take someone who's an evangelical or who takes
01:50:52.980
a literal understanding of the bible uh like answers in genesis and those individuals to the conclusion that
01:50:58.660
the whole world was consumed by flood and that all individuals had to be put on the ship or and
01:51:06.240
the animals and everything had to be put on the ship that is a a an interpretation for the bible
01:51:12.480
we are under no obligation to believe that it was a worldwide flood and we are under no obligation to
01:51:18.100
believe that all the entire world animals and species had to be put on the ship for the reasons
01:51:22.980
aforementioned but i hope with that the contention is cleared and with that i end this episode
01:51:36.240
today we're going to be responding to a contention which some people anti-islamic
01:51:42.120
apologists have used and even it's on some of their websites about a hadith which talks about
01:51:48.880
the black seed and if you wanted to translate it literalistically it would read that it's a cure for
01:51:55.680
every disease but is this the case how could it be the case i mean is it a cure for cancer for aids
01:52:02.880
for all of those things do we not need hospitals anymore cancer research needs to shut down because
01:52:09.880
now we have the black seed no the hadith does not mean uh all of the diseases barring none this is of
01:52:17.660
course a literalistic uh reading of the hadith which has no bearing on the actual meaning of that
01:52:24.600
hadith and this is not even how the medieval uh scholars the shurrah the commentators of this hadith
01:52:34.420
have understood it even from as far back as ibn hajar al-asqalani and others and other individuals
01:52:41.580
like ibn al-qaym al-jawziya and his kitab zat al-mi'ad and others who spoke about the black seed
01:52:48.020
and this hadith in particular and all of which who i've read anyway uh specify that it's not talking
01:52:53.940
about all the diseases uh but it's talking about many different kinds of uh diseases and this is
01:53:02.120
something which we know from the usage of the word kul which is in this hadith which is also used in
01:53:08.160
the quran where allah subhanahu wa ta'ala mentions in surah al-ahqaf chapter 46 verse number 25
01:53:15.080
where allah subhanahu wa ta'ala says tudammiru kulla shayin bi amri rabbiha fa asbahu la yura
01:53:22.180
illa masakinuhum that it destroys there's a wind that destroys everything uh with the command of its lord
01:53:30.880
so they came to be uh not seen except for their indwellings and of course uh this does not mean
01:53:39.580
that this wind that allah subhanahu wa ta'ala is talking about is a wind that destroyed everything
01:53:45.420
including animals and the earth and the cosmos even though there's the exception there
01:53:52.680
illa masakinuhum except for their indwellings it doesn't mean everything was destroyed except for
01:53:57.800
the indwelling so the kul here is not intended by any means or any stretch of the imagination
01:54:06.180
to mean every single thing on the face of the earth let alone the entire existence or entire universe
01:54:15.940
this is impossible to extrapolate from this verse and that is why many of the scholars have actually
01:54:22.400
written books and treatises about this word kul because many people that employ literalistic
01:54:28.900
understandings of uh the arabic language do not understand these kinds of usages so siyuti
01:54:36.280
wrote a book al-kul wa ma alayhi tadul or the word kul and what it implies or what it uh evidences or
01:54:46.360
shows so this should be very clear now that the uh the black seed is not actually a cure for every single
01:54:56.020
disease except death it's not a cure for every single disease because the prophet muhammad
01:55:01.780
himself told us that allah has not sent down any disease
01:55:07.780
except that he sent down with it except that he sent down with it you know a cure in other words
01:55:20.820
for every specific disease there is a lahu a wada lahu he all uh allah has prescribed for it
01:55:30.400
a cure a specific cure and thus uh if if uh this was not the case and black seed could solve all of
01:55:39.500
our problems then such a hadith would indeed indeed be a futile one and would not make any sense so
01:55:46.900
that is why we have to look at the entire corpus of hadith before we rush to conclusions in summary
01:55:54.380
therefore those individuals who try and use this hadith and others to try and mock islam and muslims
01:56:00.380
are but surely uh lost in their own ignorance and indeed have a very superficial understanding
01:56:08.060
newspaper understanding cursory understanding uh of the hadith tradition and i hope that is
01:56:16.440
intellectually as satisfying as is for you as it has been for me was salaamu alaikum warahmatullahi wabarakatuh
01:56:24.060
today inshallah what we're going to be doing is dealing with a very prominent hadith that you'll
01:56:34.160
find in many of the anti-islamic apologetics and anti-islamic websites of those individuals who are
01:56:41.480
trying to attack the deen the religion of islam so this is a famous hadith really a cosmological hadith
01:56:49.180
which is mentioned by abu dhar al-ghafari and the contention is that this hadith fully supports
01:56:55.760
without a shadow of a doubt a geocentric model and in fact some add to this and say it shows that
01:57:04.480
the quranic picture or that the islamic cosmology generally is that of not only a flat earth which
01:57:10.300
they've said and spoken about and we have a separate video on but one which is flat and stationary and
01:57:17.100
where in which the uh the sun is going around in in a geocentric way and thus it's confirming
01:57:23.820
the uh seventh century you know understanding of cosmology and this is an evidence that it's false
01:57:31.700
so as i've mentioned the uh discussion of flat earth versus round earth is in a separate video
01:57:37.500
which you can find on this series so if you want to see me talk about that you can pause the video
01:57:43.000
now watch that video and come back now in regards to this particular video let's read the hadith in
01:57:49.760
question and move on to what the specific contentions are so the hadith is narrated by abu dhar al-ghafari
01:57:57.080
may allah be pleased with him and he said that the prophet sallallahu alayhi wasallam said
01:58:02.140
do you know where the sun set do you know where it goes i said abu dhar says
01:58:11.040
allah and his messenger know best he said it goes and prostrates beneath the throne
01:58:16.580
then it asks for permission to rise and permission is given to it soon it will prostrate and it will ask
01:58:24.280
for permission to rise but permission will not be given to it it will be said to it go back to where
01:58:31.180
you came from so it will rise from its place of setting and that is what allah may allah be
01:58:39.020
glorified may he be glorified refers to in the verse and the sun runs on its fixed course for a term
01:58:46.100
appointed and that is the decree of the mighty the all-knowing he's mentioning uh the prophet
01:58:51.700
is mentioning an ayah surah yaseen chapter 36 verse number 38
01:58:55.980
that the sun runs on a on a fixed uh uh term decreed so let's talk about what the contentions
01:59:07.140
are the contentions really you could say are three in number three main contentions the first one
01:59:13.060
relates to this prostration of the sun what do we understand from this uh hadith when we talk about
01:59:18.720
the prostration of the sun is it to be suggested that this is an anthropomorphic or a personified picture
01:59:24.680
of the celestial sphere that is the sun and isn't this more in line with mythology and ancient legend
01:59:31.120
than it is with the scientific contemporaneous reality that we know from examination and from
01:59:38.460
advances in science that's number one the second thing is about that the the going how could the sun be
01:59:45.560
going underneath the throne and this shows they say the fact that the sun is going somewhere in sunset
01:59:53.160
that it's confirming they say the geocentric picture thirdly they say the time of sunset so why is it
02:00:01.760
that the time of sunset is in any way significant knowing that sunset is at different times at different
02:00:07.140
points of the round earth i know there may be some flat earthers listening to this and as i've said
02:00:13.560
there's a video for you guys or for other people uh about the flowers so that's these are the three
02:00:19.220
main contentions so let's deal with them one by one and in terms of verses of the quran we will be
02:00:25.780
discussing those verses of the quran which people try to use to refer to geocentrism in an entirely
02:00:33.200
different video so the first issue that people have is in relation to prostration they say what is this
02:00:38.740
prostration the quran says in chapter 17 that everything in the heavens and the earth you know
02:00:52.600
glorifies allah and nothing in the heavens and the earth does anything but glorify allah but you do not
02:01:00.640
understand the way in which that takes place so this verse shows that the celestial bodies the inanimate
02:01:09.280
objects all of those things in the world whether living or not has a means of glorifying allah and
02:01:17.600
this is actually in the realm of the metaphysical so science does not tap into this and it has nothing
02:01:24.320
to do with science in fact the quran explicitly says in other words the sun and the moon and or the
02:01:35.260
universe it has a way of glorifying allah subhanahu wa ta'ala which is distinctly different distinctly
02:01:43.280
different from the way in which we do so so to try and impose and anthropomorphize or personified
02:01:49.180
understanding on the celestial spheres or the inanimate objects is nothing but going against
02:01:56.300
the quran and a misunderstanding of the entirety of the quran so the prostration is not a prostration
02:02:02.780
like you know where you put your head on the floor or the fact that prostration requires stationary
02:02:08.280
action from the human actor in fact with different species different animals different inanimate objects
02:02:16.640
different spheres the the prostration does not in any way need to be correlated with such human
02:02:22.260
prostration it's not like the sun is growing arms and a forehead and is throwing itself on the floor
02:02:27.940
this is not the understanding in fact the quran refutes this understanding very categorically so this
02:02:34.100
very literal it's not even literal it's a literalistic reading of the quran and the hadith is is is the first
02:02:42.040
point is the first point is the first point of confusion for those individuals who try and ask about the
02:02:46.940
prostration so clearly here the prostration is referring to something which is metaphysical and untappable by the
02:02:53.660
scientific method and one can say that you know the prostration not just the prostration but the submission of the
02:03:01.660
sun the istislam and the sujood of the sun is expected since Allah subhanahu wa ta'ala talks about that the heavens and the
02:03:11.320
earth will obey Allah willingly or unwillingly in other words they're obeying the laws of Allah subhanahu wa ta'ala
02:03:20.680
now some individuals will say so why does the hadith say that the prophet Muhammad is saying that the sun is going
02:03:28.360
somewhere or to an appointed destination in the first place now i want you guys to understand in the arabic language
02:03:37.000
there's two things something called dharf zaman and dharf makan that basically when you're referring to
02:03:43.580
destinations there are two types of destination time bound ones and place bound ones as we'll come to know
02:03:52.000
with this particular hadith and the ayah in which links with this particular hadith which the prophet
02:03:58.240
mentioned itself the sun we know from tafsir is going towards the day of judgment and this is the
02:04:07.840
tafsir of chapter 36 number 38 where it says that the sun is running to a destination what destination is
02:04:18.240
it is it a time bound destination or is it a place bound destination so the exegetes of islam the medieval
02:04:23.980
exegetes are talking about the end of day so this is eschatological in nature it's not talking about
02:04:30.420
a particular place where in which it is going uh whether this those who espouse the scientific
02:04:36.160
miracles narrative says the solar apex and those who want to talk about the uh you know the the
02:04:42.340
scientific errors narrative are going to say it's beneath the earth both of which are not indicated
02:04:46.960
by the primary text and what's the evidence of this the evidence of this is the exact phraseology
02:04:52.680
the exact terminology of the of the herb of going is mentioned in the quran where is it mentioned
02:04:58.980
it's mentioned in chapter 37 and verse number 99 well well where the allah subhanahu wa ta'ala
02:05:04.700
narrates that ibrahim is saying inni zahibun ila rabbi sayahdeen i am going to allah and he will guide me
02:05:14.980
the same exact phraseology zahib inni zahibun i am going now what does this mean does that
02:05:22.500
mean that somehow ibrahim is doing an isra ul ma'raj you know of his own no it doesn't mean that
02:05:29.300
it means as qatada says that this is in many ways a figurative kind of going or if you don't want to
02:05:36.320
say it's a figurative kind of going uh or something which is metaphoric then you could say he is going
02:05:41.880
with his as qatada says who's part of the salaf of the princesses he says this means that ibrahim is
02:05:49.140
going with his amal with his niya with his kalb with his niya meaning with his intentions with his
02:05:54.140
kalb meaning with his heart meaning this the herb or this going is not talking about a place bound
02:06:00.900
going now bear that in mind because there's another hadith which is extremely important
02:06:05.620
i maybe ironically but definitely interestingly narrated also by abu dharul ghafari i'll tell you
02:06:11.680
why this is important he says that the prophet ma'am said the seven heavens and the seven earth
02:06:17.480
in comparison to the kursi is nothing but a ring thrown in the desert and certainly the hugeness of
02:06:24.460
the arsh over the kursi is like the desert over that ring allahu akbar allahu akbar look at subhanallah
02:06:29.300
the the the magnitude of the khalk of the creation of allah subhanahu wa ta'ala look at that
02:06:36.680
that the entire seven heavens is like a ring thrown in the desert compared to the kursi now
02:06:42.960
the kursi is roughly translated as the footstool of allah subhanahu wa ta'ala but it's something which
02:06:47.400
is not it cannot be imagined and then that compared to the arsh which is the throne and also the ceiling
02:06:53.860
of creation is is is insignificant as well now why am i mentioning this because the question is
02:07:01.000
is there something that the sun does or could there be on the islamic cosmology something that
02:07:08.700
the sun does or somewhere where the insignificant sun which is placed in the sama'id dunya in the
02:07:16.600
worldly heaven how do we know it's in the worldly heaven because allah says laqad zayanna sama'id dunya
02:07:20.980
bi masabiha wa ja'al naheha rujumun lishateen anywhere where the celestial objects in chapter 67 verse number
02:07:26.240
four that is sama'id dunya so one of the seven heavens and then you have the kursi which is like
02:07:33.940
a ring compared to that the movement of the sun in in this context of the grand scheme the cosmological
02:07:41.520
grand scheme of things is completely insignificant does it mean to say that and this is another question
02:07:49.340
does it mean to say that if it's going under the arsh is the assumption the false assumption
02:07:54.840
that it wasn't under the arsh in the first place or the throne it must have been under the arsh because
02:08:01.300
according to this hadith i've just mentioned and other things in the quran as well other ayat
02:08:08.540
isharat that the throne is the ceiling of creation so there's nothing that can be contained within the
02:08:17.600
creation that would not be in any way under the arsh in the first place from the quranic cosmological
02:08:23.200
perspective thus the sun was always underneath the arsh in as much the same way as ibrahim was always on
02:08:32.460
the earth when he said inni zahibun ila rabbi sayahdeen and so it's not insignificant to say that i'm going
02:08:40.420
somewhere or that someone is going somewhere or to some time when in fact they are staying in the same
02:08:47.740
course that they are on a physical trajectory level so this question of going somewhere that they have
02:08:57.220
the going of the sun is one that has been confused by the compounded ignorance of those who fail to look
02:09:05.080
at the entire corpus of the quran and sunnah especially in the phraseological usage of the key
02:09:11.800
terms that we have just mentioned also to add it's very important we said we started this segment off
02:09:17.800
by talking about that there are two kinds of dharf zaman and makan or place and time okay in the arabic
02:09:24.020
language and both of them have for all intents and purposes exactly the same grammatical and usually the
02:09:29.500
same phraseological and semantical structures now here we said that the zahab of the sun or the going of
02:09:39.460
the sun is not in reference to the um actual going the physical going but in fact it's about it's a
02:09:47.400
time bound dharf zaman not dharf makan restriction and what is the evidence of this from the sunnah
02:09:55.060
the evidence of this from the sunnah is that the prophet muhammad sallallahu alayhi wasalam
02:10:00.700
he ended the hadith with the zikr or the mentioning of and the sun runs to an uh a determined uh a
02:10:15.860
determined to a a a a place slash time determined it can be either and we said here that almost all
02:10:23.640
the exegetes agree that it's an eschatological referencing meaning it's talking about the end
02:10:30.040
times and the day of judgment so this shows that when he was referring to abu darab about the the
02:10:36.800
of the sun it was for eschatological reasons rather than um cosmological reasons and now this is where
02:10:47.240
probably the biggest issue that people have with this hadith lies which is in the understanding that
02:10:54.540
is it why did the prophet muhammad sallallahu alayhi wasalam mention this at sunset time and they say this
02:10:59.540
is probably the biggest indication of geocentricity or geocentrism and the answer to this is actually
02:11:05.540
ironically that this is probably if you want to use anything if you want to mention cosmology in this
02:11:12.660
uh this this sense would would uh validate the heliocentric model how is that possible
02:11:18.780
it could validate the heliocentric well i'm not saying this is hadith is heliocentric but that's
02:11:23.620
not my claim just to be clear just as i would say it's not right to say it's talking about geocentrism
02:11:29.220
but why is that you see the prophet sallallahu alayhi wasalam he mentioned this hadith at the time of
02:11:35.260
sunset now if the assumption is since he mentioned it in the time of sunset that has to do with the
02:11:42.340
movement of the sun because the sujood he says that the sunset and then it asks for permission
02:11:49.440
to rise again from allah subhanahu alayhi goes to the throne and asks permission to rise again
02:11:53.300
now if you think about it there is a verse in the quran which is very powerful and telling
02:11:59.520
it is in chapter 22 verse number 18 where allah subhanahu wa ta'ala says
02:12:04.100
and then the verse continues do you not see that to allah prostrates all things
02:12:17.980
in the heavens and in on the earth and the shams the sun and the moon wait a minute wait a minute
02:12:27.260
why is it significant because if there is an inextricable link that is to be made between
02:12:33.680
the sujood the prostrate the prostrating to under the sun uh sorry the prostrating of the sun
02:12:42.100
and the sunset gurub if there's an inextricable link the quran says yes judulahu and it's mentioned
02:12:53.120
in fi'al mudara which means it's a continuous present tense wait a minute what does this mean
02:12:59.200
it means to say that the sun is always prostrating to allah subhanahu wa ta'ala it's not doing it
02:13:05.960
in the past it's not sajada lah and it's not doing it in the future or it's going to do it in the future
02:13:11.520
say yes judulahu or sawfa yes judulahu because these would be the things you'd have to put in the
02:13:17.500
prefix of the word it's saying yes judulahu which means it's happening continuously in the present
02:13:24.460
wait a minute if this means what it says that it would say it would suggest that so long as the sun
02:13:35.140
is prostrating it's also setting and obviously if we now want to introduce the flat earth stationary
02:13:44.580
earth cosmology which those detractors of islam are insisting on their websites and on their
02:13:53.160
anti-islamic apologetics that the quran depicts a flat earth stationary earth cosmology with the
02:14:02.040
sun going around it wait a minute but on such cosmology the sun would not be setting at all times
02:14:10.840
wait a minute wait a minute yes because if it was a flat earth stationary earth cosmology
02:14:17.140
the sun would go underneath the earth and there would be time periods where in which it's not setting
02:14:24.160
on anybody at all there would be no such thing as a constant hurub or a constant sunset
02:14:32.540
so this in fact ironically it actually takes away from the cosmology that they are trying to build
02:14:41.120
in their scientific era narrative and in fact on the heliocentric model and this is definitely the
02:14:48.400
case where in which the earth rotates around its own axis it's always setting it's always setting on
02:14:57.680
someone the sun is always setting on someone why because the earth is continually spinning around
02:15:03.800
its own axis thus if sujood or prostration is connected with hurub or setting of the sun
02:15:13.480
then it must always have be setting it must always be setting and this would in fact negate the flat
02:15:22.080
stationary flat stationary earth geocentric cosmology which these anti-muslims are trying
02:15:28.340
to project now they could say well this is a contradiction between the hadith and the quran
02:15:32.700
and if this was the case the muhaddisin would have rejected it and it would be seen as a illa of the
02:15:37.340
hadith the hidden defect of the hadith just like hadith al-turba for example was rejected on similar
02:15:42.440
grounds as a muslim so if it was a contradiction it would have been rejected because of metan criticism
02:15:48.100
or the criticism of the content of the hadith but the ulama did not see it as that so it's not
02:15:55.260
something it's as we have just done now we have reconciled it with the quran we have reconciled it
02:16:01.140
with a heliocentric model so i don't think there's an issue here and so with all of this having said
02:16:07.680
being said we can conclude quite safely that this hadith is not talking about the sun going under the
02:16:17.680
throne and it wasn't under the throne before that or it's not talking about the sun going under the
02:16:23.300
earth because if it was if it's a flat stationary earth it would not be setting and we know from the
02:16:28.400
quran it is the sun is constantly prostrating and if it's constantly prostrating it must mean it's
02:16:33.540
constantly setting and therefore the boomerang the intellectual boomerang has hit them once again
02:16:40.800
it's always ironic that when those individuals they try and attack islam
02:16:45.300
the very evidences they use are usually used against them wassalamu alaykum wa rahmatullahi wa barakatuh
02:16:52.140
insha'Allah today what we're going to be talking about is something which relates to the subject
02:17:02.520
of quran and embryology and a particular contention which people have which is that the quran allegedly
02:17:10.500
says according to these detractors that i've seen their material on anti-islamic websites
02:17:15.360
that the quran that the human being is made up from a congealed clots of blood and we know from
02:17:23.140
embryological study that that is not the case and they say the word alaqa which is the operative word
02:17:31.080
the important word it doesn't mean to cling or to be attached to something which is what many muslims of
02:17:39.320
today say which they say is a superimposition of modern scientific jargon into the vocabulary of
02:17:48.780
the quran so let's deal with these two contentions one by one the first thing i'm going to be dealing
02:17:54.560
with insha'Allah is the second thing i've just mentioned which is the fact that this word alaqa
02:17:59.940
cannot mean something which clings or something which is attached to something else and that in the
02:18:07.000
vast commentarial tradition and the vast exegetical tradition for a thousand four hundred years this
02:18:13.620
meaning was unknown to medieval scholars and this meaning was not used in this way to indicate
02:18:21.260
attachment or connection the truth of the matter is that is false that in fact medieval scholars from
02:18:28.600
the very early days of islam were mentioning in their treatises in their dictionaries and in their
02:18:36.540
exegetical and commentarial works that in fact alaqa does mean to be attached to or connected to
02:18:44.940
so i'll give you one or two examples ibn al-jawzi he says this and he was a sixth century scholar
02:18:52.440
al-asfahani who has a dictionary talking about the mufradat of the quran or the singular words of the
02:19:01.780
quran he also mentions that one of the meanings of the word alaqa is something to be attached to
02:19:09.260
sahibu to its companion so something to be attached to something else to be connected to it so this is a
02:19:16.420
mispecious and uninformed claim quite frankly i'm quite surprised i'll be honest that these
02:19:23.260
individuals who are making these claims didn't do themselves the academic justice of looking at these
02:19:28.860
medieval books or they were foolish enough to to think that we were not going to do that indeed
02:19:36.040
these meanings are there they are codified they are written and they exist now the second contention
02:19:43.960
is they say well we okay let's give it to you it could mean to be attached to or connected to
02:19:50.140
something which will go in line with modern embryonic understanding of the embryo being attached to the
02:19:56.720
uterine wall and obviously through umbilical cord and and others other things uh you know taking from
02:20:05.500
the nutrients of the host in this case the mother they say fine it's in connection with this but this
02:20:11.740
other thing or meaning is completely unscientific which is the meaning of uh congealed blood because
02:20:21.300
they say it's not blood at all uh it's not blood the composition the chemical composition of the fetus
02:20:28.000
is not a bloody one it's not one that is composed primarily of blood and you see this is where their
02:20:36.580
argument is going to fall flat on its face because this again is a weakness of the understanding of the
02:20:47.220
arabic language and in fact a weakness of the understanding of the sunnah of the prophet muhammad
02:20:51.740
sallallahu alayhi wa sallam because the prophet muhammad sallallahu alayhi wa sallam himself said
02:20:55.020
he said in the hadith that two things have become allowed for us or two things which
02:21:01.920
uh may it or dead uh and two things and he referred to the word deman two bloods the word dem in arabic
02:21:11.420
means blood he says two dem two dems have become uh uh allowed for us and the two dems in particular
02:21:21.360
is the liver al-kabit and the spleen now we know that the kabit the liver
02:21:29.340
is not something which is composed primarily chemically from blood but why is it the case
02:21:38.060
that the prophet muhammad sallallahu alayhi wa sallam although some of the the mufassirs of the hadith
02:21:43.740
or exegetes of the hadith they say this hadith is malkuf which goes back to the sahabi if that is the
02:21:48.400
case which i don't believe it is from reading the hadith tradition and i believe it's marfu'a
02:21:52.740
going back to the prophet but even if it is malkuf it's still what you call istishad lugawi
02:21:57.340
it's still something to be uh you can use it as a way in which the language was used
02:22:03.340
either way it doesn't matter the blood was being in reference in this hadith
02:22:08.760
it was being in reference to something which is not chemically composed of blood but it looks ready
02:22:15.760
reddish so therefore we can conclude that something which is not blood in chemical composition
02:22:24.080
can yet be referred to as blood if it has the aesthetic appearance of that and we know
02:22:30.920
that the embryo has the aesthetic appearance of something which is congealed and bloody even
02:22:41.720
someone may say that the word alaqa shouldn't be treated the same way as the word dem because dem
02:22:53.680
means blood and it was being used to refer to something which isn't chemically blood but it
02:22:58.980
itself is chemically blood but this would not be applicable to the word alaqa we would say no this
02:23:04.060
is not the case because the hadith itself talks about two dead things and two blood things and
02:23:08.740
the two dead things in question were not actually dead so this shows that the word can be used in
02:23:14.960
the arabic language to reference aesthetics so in other words something might not be the thing
02:23:19.940
but you're using it to indicate the aesthetic similarity of the thing thus this is a specious claim
02:23:27.380
and a foolish one the real question is why use the word alaqa when the arabs had another word for
02:23:35.220
the word fetus which actually the quran uses which is the word janin which means fetus why did the
02:23:42.540
quran specify the word alaqa this is something because subhanallah it's true it's true the fact that
02:23:53.980
the embryo clings onto is attached to the uterine wall so it has this meaning which the word janin
02:24:01.440
does not have and in fact the quran could have said a congealed clot of blood but the quran did not
02:24:09.800
use this phraseology and indeed it used a phraseology which is more specific and more in line with our
02:24:16.120
understanding of embryology and though this fits in with the multi-layed approach that we believe in
02:24:22.560
here in sapiens institute which is the idea that the quran speaks to people in a timeless way
02:24:28.380
people of all times and all places including us in the 21st century and that is the reason
02:24:35.120
wallahu alam why allah subhanahu wa ta'ala used this very specific word was salamu alaikum warahmatullahi
02:24:42.300
today we're going to be talking inshallah about this issue of the earth being created or supposedly
02:24:53.060
created before the heaven as per the quran this is the claim that many of these detractors make and
02:24:58.860
it's littered all over their websites so what is the claim the claim is that the quran says that the
02:25:06.160
earth was created before the heaven and this is wholly unscientific something which is primitive and
02:25:11.360
something which is more indicative of a seventh century type of authorship rather than the
02:25:18.400
creator of the heavens and the earth so what are the verses that are being referenced with this kind
02:25:23.300
of shubha there are two main verses actually two only verses in the quran that they use to to make
02:25:30.200
this this claim the first is in chapter 2 verse 29 surah al-baqarah where allah subhanahu wa ta'ala says
02:25:35.680
that he is the one who created all that is in the earth and then he turned to the heaven and made them
02:25:48.580
as seven heavens and in chapter number 41 verse number 12 surah al-fussilat where allah subhanahu wa ta'ala
02:25:54.940
says that he is the one who ordained them as seven heavens in two days and he gave to each of those
02:26:07.660
heavens its affair or their command so they say look it's clear here that in the first verse that we've
02:26:14.180
mentioned the the creation of the earth is mentioned and then after that the creation of the heaven is
02:26:19.080
mentioned and therefore that shows a clear chronology and that is not a foolish interpretation of the
02:26:25.860
quran because aslan as the default position the word thumma which is critical here is usually used
02:26:32.940
as the arabic grammarian say or for subsequent chronology so if something is saying i did this
02:26:42.680
thumma this thumma this they're saying that they did this and then they did this afterwards and then
02:26:47.040
they did after they did this afterwards but the reality of the situation is that you find in the
02:26:52.620
quran itself examples where thumma is used conjunctively and not as or not used chronologically so for
02:26:59.520
example if you look at chapter number six verse 154 allah subhanahu wa ta'ala says thumma
02:27:04.040
atayna musa al-kitab tamaman yeah and then we gave moses the book uh completed uh min aladhi ahsana
02:27:14.220
and from the one who perfected all things and as a detail for everything so thumma here even at
02:27:22.560
tabari mentions in his tafsir does not mean uh conjunct it does not mean sorry a chronologically
02:27:28.400
subsequent it means here conjunctive so it works like well in other words it doesn't mean something
02:27:34.080
is happening after something else thus we know now as a principle of language that thumma can actually
02:27:39.700
mean something conjunctive and doesn't always have to mean something which is successive in the
02:27:45.600
chronological way but then what do we make of those two verses that we began this uh video with well
02:27:52.280
that the mufassirin or the exegetes of islam are in disagreement so for example you'll find qatada
02:27:59.180
one of the early commentators of uh the quran one of the most uh foremost commentators of the quran in
02:28:05.600
fact part of the salafis himself he believed that the heaven was created before the earth
02:28:12.120
and thus he doesn't believe the word thumma here indicates a transition or a subsequent uh movement
02:28:19.340
of chronology likewise many commentators medieval commentators believed the same thing ibn hayyan
02:28:25.540
being one of them uh al-qurtubi being another and obviously these individuals all lived in the
02:28:31.820
medieval period where you'll find that al-qatada sorry al-qurtubi takes qatada's view and he says
02:28:37.660
this is the correct view insha'Allah meaning he believes that there was um a a there was no
02:28:44.280
there was no um chronology indicated in these verses and that's why um actually many people like
02:28:50.780
fakhruddin al-razi and his his tafsir does not believe also that that is talking about something and
02:28:56.440
something else so here you have two valid ways of looking at these verses one of them is scientific
02:29:02.000
and the other one is unscientific now for all intents and purposes if we're looking at this
02:29:07.480
just purely exegetically both of those are fine interpretations and both of them's both of those
02:29:14.120
interpretations are supported by the language one can have an unscientific understanding and believe
02:29:20.580
that the heaven what uh the earth was created before the heaven and one can have the idea that
02:29:26.740
the earth was created the heaven was created before the earth both of those things are supported in fact
02:29:33.060
when qatada was making his argument he says in chapter 79 verse 30 that allah he uh after that he
02:29:42.500
smoothed over the earth he used this as a kind of evidence to suggest that the uh the heaven was already
02:29:47.320
there and if we really analyze these two verses that we talked about one in bakara and one in surat
02:29:52.980
it doesn't actually say allah created the heavens after he created the earth and this is critical here
02:30:00.640
it's extremely important he says so he proportioned them as seven heavens and a lot of people don't
02:30:09.240
realize that or the heaven is is actually more comprehensive than the seven heavens why
02:30:17.300
is that because as sama includes everything that is above which could include the seven heavens and
02:30:23.260
all those things which are above the seven heaven and in islamic cosmology we have the kursi and the
02:30:28.920
arsh which are above the seven heavens but are included in the sama so thus the sama because in
02:30:34.780
logat al-arab in the arabic language it means everything that is above includes the seven heavens and
02:30:40.340
includes more than the seven heavens thus if the sama was already created and allah proportioned them as seven
02:30:47.000
heavens it doesn't mean he created them after the event of creating the earth it just means that the
02:30:53.180
the finalization process when it came to proportionment had taken place after the earth had already been
02:30:59.120
created but that's something completely metaphysical to us because according to the islamic discourse we
02:31:04.000
live in sama ad-dunya the first of those seven heavens because the quran says you know we created in
02:31:09.340
surat al-mulk we made the we we put basically uh firmaments or luminaries in the uh in the in the first
02:31:18.540
heaven in sama ad-dunya wa laqad zayyanna sama ad-dunya bi masabiha wa ja'alnaaha rujuman li shayateen
02:31:25.580
we have created the sama ad-dunya the first of those heavens with masabiha which are luminaries and we have
02:31:32.620
made in pelting things for the shayateen thus uh one can legitimately exegetically have an unscientific
02:31:40.480
approach and one can have a completely scientific approach if you wanted to put it this way because
02:31:45.040
it's not just big bang cosmology it's almost all the theories out there would suggest that the
02:31:49.200
universe or the fabric of space was created before the earth so one can have that interpretation and
02:31:55.100
one can have the other interpretation which is unscientific but it's unfair it's really unfair
02:31:59.220
to say that the only interpretation which exists of these verses is an unscientific one in fact that
02:32:06.500
is a historical claim above all things because we know that the people from the salaf all the way
02:32:12.080
through the medieval times believed that the the heaven was created first the universe was
02:32:17.680
the universe you can call it the universe the heaven was created before the earth and in fact they use
02:32:23.820
they use the quran itself as an indication of that so these are two valid interpretations one side
02:32:31.400
point some people use a hadith which is mentioned in sahih muslim and in that hadith it says that the
02:32:37.840
earth was created on sunday yom al-ahad and then this thing was created on monday yom al-thnain and then
02:32:43.540
this thing was created on wednesday which sounds like a genesis kind of narrative although this hadith is in
02:32:50.180
sahih muslim almost all the scholars and nisai al-tirmidhi al-bukhari himself says this hadith is
02:32:56.840
muallal which means it has hidden defects and this hadith is weak it's rejected and there are some
02:33:01.940
hadiths a few of them in sahih muslim and a few of them in sahih bukhari which have been spoken about
02:33:06.800
in those terms so that hadith now can't be used as an additional kind of evidence for those individuals
02:33:13.400
who want to push the scientific error narrative because quite frankly it's a weak hadith according to
02:33:19.980
the major scholars of islam in summary in summary we can say there are interpretations of naturalistic
02:33:26.880
verses which are unscientific and this is probably one of the best cases to look at that however
02:33:32.480
one can't just say that and stop there is also or there are also those scholars and exegetes who
02:33:40.680
interpreted the same evidence in a scientific way or in ways which correlate with 21st century science
02:33:46.440
thus the exegete should be left to their own devices and from an islamic perspective this is not a
02:33:52.640
kufri thing someone cannot be a disbeliever for believing either of those things the two valid
02:33:57.440
interpretations but this is a specious claim if the claim is the correct interpretation is one was
02:34:05.240
created before the other because we know the language is muhtamal meaning it's inclusive enough
02:34:11.180
to include both possibilities wassalamu alaykum wa rahmatullahi wa barakatuh
02:34:15.180
so let's take a look at what they say they look at chapter 67 verse 5
02:34:23.500
where it says that we have thereby adorned the dunya the worldly heaven with luminaries and we have
02:34:36.660
made them pelting things for the devils and they say this means or how could this be the case their
02:34:41.640
question they say how could it be that you have these luminaries in the sky that are pelting devils
02:34:48.360
this is a very unscientific they say and moreover they would go and say that it's probably the case
02:34:54.460
that muhammad sallallahu alayhi wa sallam he confused between the meteors which are very small in size and
02:35:00.600
composition and stars because when they may have seen shooting stars they just they thought that
02:35:06.940
that were that there were actual stars and therefore they argue this is showing you the
02:35:12.520
unscientific nature of the authorship of the quran this is these are really the two arguments that are
02:35:17.500
being made and let's be honest the first argument is a foolish argument because science is predicated on
02:35:25.540
methodological naturalism so what they're doing is a category mistake fallacy they're using something
02:35:30.780
which is predicated on methodological naturalism to detect to attempt to detect that which is clearly
02:35:38.380
in the realms of the metaphysical which is in this case the devil the devil the jinn the angels the
02:35:44.000
heaven hell all of those things are seen as metaphysical things things which are not meant to be
02:35:50.640
detected or tappable by the scientific enterprise by the five senses and thus the first part of their
02:35:57.280
argument is actually uh shame on them really for for having this limited knowledge on this on this kind
02:36:03.640
of thing and entering an arena of polemics with this limited knowledge uh and embarrassing themselves
02:36:09.020
and everybody else but even more embarrassing is the fact that they are making this supplementary
02:36:15.420
argument now that well the prophet muhammad must have been uh confusing between the meteors
02:36:21.900
and uh the the the celestial uh spheres um the uh the the moon the sun the stars all those things
02:36:31.540
all of them are in one category for the prophet and therefore he couldn't distinguish between
02:36:35.600
a small rock-sized meteor and uh you know a huge uh uh star and obviously this is a foolish
02:36:44.540
understanding actually it's a foolish understanding of the verse itself because chapter 65 verse 5
02:36:49.280
according to ibn kathir he says ibn kathir who's a medieval scholar and exegete of the quran one of
02:36:55.760
the most prolific actually he says it's not the misbah itself it's not the star itself and yes he
02:37:01.920
believes it is a star the masabih are referring to a star even though the word masabih is not synonymous
02:37:07.380
with the word stars because masabih means luminaries things which illuminate in the sky which could be
02:37:12.940
anything i mean anything which illuminates from the anthropocentric perspective anything from our
02:37:17.920
humanly perspective which illuminates in the sky could be a misbah because misbah literally is a
02:37:22.180
lamp but ibn kathir takes the view it is the nujumah is the stars and he says he says actually it's not
02:37:27.980
the star itself which is pelting the devil he says it's not the star itself but the solar flame which
02:37:34.680
comes from this from the star and you'll say well this is a long shot how could he say that and why
02:37:38.720
would he say that well actually he was doing tafsir al quran bil quran because he was exegeting
02:37:44.200
the quran with the quran because if you look at chapter 38 verse number 10 it says
02:37:48.580
it says except for the one which follows it in course and therefore uh it follows it shihab which
02:37:59.620
is really a flame uh thakib so here this flame shihab un thakib uh is correlated with what is mentioned
02:38:07.880
in chapter 38 of the quran surah as-safat where allah subhanahu wa ta'ala says
02:38:12.640
we have therefore adorned the heavens with the zina with the adornment of al-kawakib
02:38:22.100
kawakib means once again it could mean stars so here if you correlate the two verses it would suggest
02:38:29.340
to uh to us that actually it's not the star itself but it's the shihab of the star and you say okay well
02:38:35.660
i'm not convinced yet maybe that is the case but i'm not convinced okay if you're not convinced no
02:38:38.940
problem because there's another hadith this one's in bukhari where the prophet himself he said he
02:38:44.640
said it could be the case when he was talking to his companion that that devil is being pelted by
02:38:50.800
shihab once again shihab means a solar flame so even if you look at the sunnah the hadith literature
02:38:56.720
once again we realize that it's not the uh the star itself which is pelting the devil but in fact it is
02:39:04.260
the solar flame which is being emitted from the star which is pelting the devil and once again
02:39:08.700
you'll never be able to see this from on a metaphysical perspective but once again it shows
02:39:13.200
the shallow research and the superficial uh reading cursory reading newspaper reading of those
02:39:19.700
individuals to the islamic literature so this is an education for them and inshallah will be benefit
02:39:24.960
for everybody else wassalamu alaykum wa rahmatullahi wa barakatuh
02:39:27.740
today we're going to be talking about the the matter of six days and what do we mean what does
02:39:38.520
the quran mean when it says six days the universe was created all the heavens and the earth were
02:39:43.420
created in six days does this mean six 24 hour days and if so how is it possible how can it be
02:39:49.800
conceivable that the universe which we know has been around for 13.9 billion years or at least
02:39:56.340
that's what science tells us can in any way have been created in six days well to answer this question
02:40:03.940
really what we have to look at is what the quran actually says and what the quran what the arabic
02:40:09.060
words actually mean to summarize this point really the word yawm which the plural of is ayam
02:40:15.700
means any time period and what is the evidence of that the evidence of that is the fact that
02:40:21.380
individuals like al-sulhani had written in their ma'ajim their dictionaries long time ago that the word
02:40:28.940
yawm is ayy zaman min al-azmina any period of time and that is why the quran has this usage of the term
02:40:35.380
in referencing different periods of time so you'll find in for example surah asajda chapter 32 of the
02:40:43.200
quran in verse number 10 allah subhanahu wa ta'ala says yudabbirul amr min as sama ilal ardi
02:40:49.620
thumma ya'arju ilayhi fi yawmin kana alfa sanatin mimma ta'udun that he that god controls the affair
02:40:56.120
from the heavens to the earth and then it ascends back uh to him in a day a fi yawmin kana alfa sanatin
02:41:07.440
mimma ta'udun that was a thousand years from how you count or from your reckoning so clearly here
02:41:13.660
the word yawm is used in reference to a thousand years and likewise in chapter 70 verse 5 in surah
02:41:19.540
al-ma'arij it talks about the day of judgment it says fi yawmin kana miqidaruhu khamsina alfa sanat in a day
02:41:27.040
which its length is 50 000 years so how could it be that you have one day that's 1000 years
02:41:33.540
and another day which is 50 000 years well ibn abbas uh the cousin of the prophet muhammad sallam and the
02:41:39.800
most qualified person after the prophet muhammad sallam to ever deal with exegesis he actually
02:41:46.280
replies to this question by saying these are two different days and this is mentioned in sahib
02:41:50.520
the most authentic book after the quran he says these are two completely different days
02:41:59.900
and so therefore you know a day in summary could be any period of time when allah talks about the
02:42:07.980
creations of the heavens and the earth in six days it could mean uh six 24 hour days that's a possible
02:42:14.700
meaning but that's not the only meaning it could mean any period of six days so really
02:42:20.460
six periods of time therefore this contention that well the universe is 13.9 billion years
02:42:27.780
and how could the quran say is six days is a fundamentally flawed question to begin with
02:42:34.340
because the sixth period of time could mean any period of time i think really what's happening
02:42:39.500
here is that there has been a conflation there has been a superimposition of the genesis narrative
02:42:45.480
as per um evangelical kind of fundamentalist if you want to call it that or literalist readings
02:42:51.840
uh of of genesis chapter one chapter two chapter five as well looking at all those um you know
02:42:57.960
lineage models that are mentioned in genesis chapter five in particular adding them all up and then
02:43:03.140
coming to you know conclusion that is six thousand years and we don't have the equivalent of genesis
02:43:08.840
chapter five in the quran we don't have the equivalent of genesis chapter five in the hadith
02:43:13.920
so this is not our really our contention because quite frankly it's not something we have to deal
02:43:20.940
with so in some in some you know the day could mean any period of time and so it's not in conflict
02:43:28.320
with the fact that the universe could have been 14 billion years or could be more than that it could
02:43:33.960
be less than that and really we don't know how long the universe has been around for obviously big bang
02:43:39.160
cosmology would would bring us to the conclusion that's been 13.9 billion years but science is far
02:43:44.760
from incorrigible and far from producing of eternal truths so we remain if you like happy to accept
02:43:52.180
whatever science says and there's no conflict at all between believing in a model of the universe
02:43:58.080
that is 13.9 billion years and believing in the quran that's fine but we don't need to be dogmatic
02:44:04.440
dogmatic on what it is that the quran says uh what it means by six periods nor do we need to be
02:44:10.540
dogmatic at all about the universe being 13.9 billion years and i hope that answers the question
02:44:16.340
today i'm going to be speaking about something which is actually littered all over the kind of
02:44:24.660
anti-islamic websites a specious argument really uh an argument saying that the you know the quran and
02:44:30.960
hadith or islam in this primary text indicates that the earth is flat let's take a look at the
02:44:37.340
quran and the commentaries of the early people because i think that's a very important place to
02:44:41.260
start so if you look at the entirety of the quran from fatah until nurse you'll find that really the
02:44:47.320
earth is being referred to in different ways you know in surah al-baqarah for example the very first
02:44:53.120
chapter after surah al-fatah the second chapter in the quran allah subhanahu wa ta'ala says
02:44:57.840
you know he's the one who has made for you the earth as a spread if you like and he sent down
02:45:10.840
from the sky water and if you look at the 88th chapter of the quran allah subhanahu wa ta'ala he
02:45:17.780
asks some rhetorical questions and one of them one of those rhetorical questions is have you not seen
02:45:23.460
the earth and how it's sutihat how allah subhanahu wa ta'ala has made it smoothed it over for this
02:45:30.840
reason some people actually in the early times as well as those individuals who are indicating that
02:45:36.360
this is the only interpretation islam are saying that well look the quran is indicating that the
02:45:41.080
earth is flat they'll even look at chapter number um chapter number 78 of the quran where in the
02:45:47.540
beginning of the surah allah subhanahu wa ta'ala says you know uh have we not made the earth as a
02:45:55.720
bed and this is another argument i say well a bed is flat and therefore the earth is indicated as flat
02:46:00.740
in the quran this is not the case uh because as early commentators have indicated people like ibn
02:46:07.900
hasm who is a you know fourth century fifth century scholar someone who was not influenced and could not
02:46:15.200
have been actually influenced by uh modern scientific discussions he says in his book al-fisal he
02:46:22.300
mentions that the quran indicates that the earth is round and his argument is in chapter 39 verse 5
02:46:29.320
allah says yukawwiru al-layl ala al-nahar wa yukawwiru al-nahar al-layl wa sakhhar al-shamsa wal-qamar
02:46:36.740
kullun yajari li-ajal musamma that in chapter 39 verse 5 god says he rolls the day into the night
02:46:43.960
and he rolls the night into the day and he has made subservient for you then the the shams the sun
02:46:50.420
and the moon and the kamar and every single one of those are running in an orbit uh yeah you know
02:46:57.820
to a time appointed li-ajal musamma to a place appointed so in other words chapter 39 verse 5 he
02:47:03.760
says that takweer this takweer that's taking place could not have been or could not be a takweer that
02:47:10.860
takes place on a flat surface he says that the takweer comes from the arab word qura which which
02:47:16.100
indicates that by necessity this would mean that the night is rolling into or onto a spherical
02:47:23.360
kind of surface and likewise the day and therefore the earth is round according to the quran so how does
02:47:30.100
he explain and other scholars explain those other verses which we started this this discussion with
02:47:34.840
which indicate that the earth is uh you know it's been it's been stretched out muddet or it's been uh
02:47:42.080
you know uh spread out and so on and so forth he says well if you look on a you know for example if
02:47:48.260
you look at a plane of the earth the earth word ard in in the first place actually means the ground below
02:47:53.860
so as we're looking at the ground below we're seeing that it's been smoothed over in opposition
02:47:59.440
to for example you know the craters of the moon so if you look at the moon and look at the kind of the
02:48:05.800
the the the ground on the moon the craters on the moon is very bumpy whereas the earth uh the
02:48:13.120
you know the the surface of the earth is very smooth and that's how they're able to harmonize between
02:48:17.860
the two kinds of verses likewise ibn taymiya in his kitab al-arsh which is part of majmuat al-fatawah
02:48:24.680
a literalist in his own right or a parentist whatever way you want to put it someone who
02:48:30.460
looks at the quran and doesn't even believe in metaphor in the quran this is one of the only
02:48:34.060
people in the history of islam who's actually said we don't i don't even believe in such a thing
02:48:38.220
as a metaphor in the quran he says that the earth is round that he he in fact even quotes an
02:48:43.940
ijma' on it he he quotes a consensus among the scholars on this on this point now this view he
02:48:50.480
says ibn taymiya goes all the way back to the early generation to a person who has a chain of narration
02:48:57.160
called ibn monada so ibn monada is someone who comes in the fourth century or the third century
02:49:02.140
and who says that the earth is round and he is one of the students of imam ahmad ibn hambal another
02:49:09.260
person who um he wasn't going to metaphorize verses of the quran especially those cosmological
02:49:15.740
ones which could be referring to certain phenomena therefore i think in sum if we were to be fair to
02:49:22.180
the tradition i think the most that can be said in terms of making an argument against the quran is
02:49:28.160
that the quran can be interpreted as saying the earth is flat but you can't say that that is the
02:49:33.140
only valid interpretation that's an impossible thing to say in fact it's ahistorical because it's
02:49:38.680
something which has been disproven by the very fact that the most apparentist and literalist scholars
02:49:44.200
of the early times people like ibn hasm who was a dhahiri he was someone who was a literalist
02:49:50.000
you know he does not believe in kiyas analogy or someone like ibn taymiya who does not believe in
02:49:55.480
majaz or um metaphorization of the quran people like that and ahmad ibn hanbal and his ashab
02:50:02.080
people like ibn munada they said the earth is round and they based their view on they based their
02:50:08.820
view on the quran and the verses of it so this specious argument that's leveled uh the uh the
02:50:16.180
quran or islam is exactly that it's it's really a weak argument with very little explanatory or
02:50:23.940
refutational power when it comes to the historical exegetical works of the muslim scholars and so for
02:50:30.960
this reason we say this is a null and void refutation which i can't even believe quite frankly i can't
02:50:38.400
even fathom how this has made the top 10 of the most if you like uh popular interrogations against
02:50:48.540
islam in these uh the weak uh websites against islam i can't believe it that people actually take
02:50:55.120
these arguments uh as carrying any kind of weight and they continually use these arguments despite
02:51:00.620
the fact that the evidences have been shown time and time again but these people are not ready and
02:51:08.140
listen uh ready and willing to listen to this evidence so we just have to put it out there
02:51:12.440
the quran says whoever wants to can believe and whoever wants to can disbelieve
02:51:20.680
wassalamu alaykum wa rahmatullahi wa barakatuh well i hope all of those videos that you have just
02:51:27.880
watched or indeed if you have just even watched some of those videos were able to challenge your
02:51:36.140
thought process or satiate your curiosity we would like your feedback if you are someone who was
02:51:43.000
suffering from some kind of doubt whether or not this series has helped you so we will link
02:51:49.440
a poll where you can tell us whether how satisfied and convinced you have been with the answers you
02:51:57.640
have been given this will give us a chance an opportunity to be able to introspect and to self-reflect
02:52:04.260
and to improve our service positive reinforcement is as good as negative reinforcement and vice versa
02:52:10.340
so tell us what you think needs to be changed uh by emailing us on the email below
02:52:17.720
or indeed as i've mentioned by telling us by polling uh how convincing you have thought these
02:52:24.600
answers to be the conclusion of all of this is the approach of trying to use science to attack islam
02:52:34.260
has really a failed been a failed approach not least because science it assumes scientism
02:52:42.540
the idea that science is omniscient if you like as one of its presuppositions
02:52:48.300
scientism is something which is almost rejected fully by the philosophical community except in
02:52:56.720
evangelical corners of new atheist propaganda and so the interlocutor who believes in this
02:53:05.960
must really come forward and explain himself or herself as to why they believe in scientism
02:53:11.040
is true in the first place or how can it be demonstrably proven to be true the truth of the matter is
02:53:18.240
as we have been showing throughout this series the quran has an inbuilt flexibility and facilitation
02:53:26.220
which allows people from the 7th century all the way through to the 21st century and beyond
02:53:32.160
to be able to make sense of the book according to the cosmologies and modern day scientific theories of
02:53:40.520
the day in other words i don't have to as a muslim sacrifice my understanding of science in order to be a
02:53:50.220
practicing muslim i don't have to have some kind of cognitive dissonance in seeing an observable reality
02:53:57.360
in one way and approaching the text in another i don't have to resort to huge conspiracy theories
02:54:03.920
relating to this to the age of the universe and the existence or lack thereof of dinosaurs or the
02:54:10.840
coexistence of dinosaurs and human beings or any of the kind of propaganda that we're seeing with
02:54:15.560
new age uh literalists from the christian from our christian co-religionists we don't need to do any of
02:54:22.760
that we can and this is unique within the islamic tradition maintain an absolute for the most part
02:54:31.920
literal understanding where the language is clearly literal of the naturalistic verses and not be out of
02:54:40.820
line with that which we generally know to be observed reality uh today in the 21st century i think this is
02:54:48.880
something which can easily be argued to be unique to the islamic tradition and something which once
02:54:55.060
again allows a rational person to be able to make life decisions about religion which doesn't compromise
02:55:04.580
a rationality for spirituality or vice versa this removes cognitive dissonance from the equation
02:55:12.040
and allow someone to become fully actualized spiritually and rationally and this is why
02:55:18.920
uh you could argue one of the clear reasons this multi-layer approach of the quran of facilitation
02:55:25.800
why a proof you could say of the quranic authorship from a divine all-knowing all-wise god