Showing posts with label Science. Show all posts
Showing posts with label Science. Show all posts

Sunday, 25 June 2017

Is the Earth on a Whale's Back Narration Explained - Adnan Rashid

Here's Muslim apologist Adnan Rashid's message on this following his discussion with an ignorant man at Speakers Corner, Hyde Park (the comment is taken from the comment section).

Hello everyone,

I am Adnan Rashid, one of the debaters in the video. Now that none of the Islam-haters are willing to take up our challenge to debate this topic further, I will share few points to do away with this hilariously desperate attempt to attack Islam. Please see the following:

1. None of the Muslim scholars accept the whale story to be true. Just because they document it does not make it true. In fact many of them (including Ibn Kathir) highlighted the absurdity of this story. There is not even one report from the Prophet Mohammad on it. Ever wondered why? If the Prophet did not say it then we don't have to accept it.

2. Even Abdullah bin Abbas did not say this story is from the Prophet Mohammad (peace be upon him). Rather it was a story he learnt from a Jewish convert to Islam called K'ab al-Ahbaar. This is clearly mentioned in the very article some Islamophobes used to make their point. Why did they hide that information?

See the article here (must read): https://islamqa.info/en/114861

3. Abdullah bin Abbas, despite his authority in Tafsir, was not infallible. He was indeed the greatest scholar of Tafsir who ever lived. He held some erroneous opinions also and occasionally quoted from Jewish/Christian sources. His knowledge and authority, no doubt, is paramount but he never claimed to be infallible. To highlight his fallibility, he pleaded ignorance of certain topics such as he did not know the meaning of the word "fatir" the Quran:

Ibn `Abbas said, "I did not know what Fatir As-Samawati wal-Ard meant until two bedouins came to me disputing over a well. One of them said to his companion, `Ana Fatartuha,' meaning, `I started it.''' (Ibn Kathir Surah Fatir)

He held, until near the end of his life, that muta' marriage (temporary marriage) may be an option in Islam. This was an opinion he was rebuked for severely. He also presented a possible understanding of the crucifixion story, based upon Christian sources, stating it might be another person who was crucified instead of Jesus. Many more examples can be given to show how Abdullah bin Abbas had sometimes used extra-Islamic material to contextualise some of the Quran. Was he always right? The answer is no. Was he always wrong? The answer is an emphatic no. He was mostly correct, especially when he narrated from the Prophet Mohammad directly. Using Abdullah bin Abbas as the only authority in Islam, despite his occasional errors, is the peak of desperation.

4. Islam-haters selectively choose opinions from Islamic literature and present them as the only option. Anyone reading through the tafsir literature will realise that the scholars of Islam expressed opinions and brought supporting evidences to substantiate their claims. They would highlight what opinions they preferred. Amazingly, none of the tafsir scholars, despite mentioning it, took the whale story seriously. In fact many highlighted the fact that this story originates in "israiliyaat" i.e. Judeo-Christian literature. In other words it is not trustworthy.

5. Even if the reports reach Ibn Abbas via an authentic chain (which is not the case in most reports on this topic) the fact remains that he adopted the story from Jewish sources and presented it to contextualise the Quran. The part that the first thing created (before the creation of the heavens and the earth) was pen is authentic and is known from the Prophet Mohammad. Amazingly the whale part cannot be traced back to the Prophet.

6. The fact that Islam-haters ignore all other opinions and focus on only one shows how disingenuous they are. "Nun" is thought to be an ink-pot but the spin-doctors will completely ignore that opinion and jump to the one that sounds most controversial. Hence we cannot trust Islam-haters and their twisted view on Islamic theology.

7. Note how the Islamophobes completely ignore the very beginning of the relevant portion in Tafsir Ibn Kathir where he mentions the fact that these letters are from the "huruf muqatt'aat". We know that all scholars of Tafsir are unanimous that we do not find anything authentic from the Prophet Mohammad on the exact meaning of these alphabets in the beginning of certain suras (chapters), hence we cannot be certain about their exact meaning. That does not mean they do not have a meaning at all, rather we believe God has put these alphabets there for some purpose which remains hidden from us thus far. Some scholars, however, have attempted to attribute meanings to these alphabets and they expressed these opinions in their tafsirs.

8. Islam-haters are usually unable to have a decent discussion and often resort to insults and mockery. They will usually hide behind screens and not show their faces, as they lack confidence in their own content. Haters are good at mocking but bad at having decent academic discussions. So, if they wish to attack Islam truthfully then they should do so in a public debate, where their absurdities and ignorance (or even lies) can be exposed. But they will continue to hide behind screens unfortunately.

Finally, I encourage a decent dialogue with anyone interested in this topic. Not all the details can be shared on a YouTube comment. A face to face discussion is the best way to get the bigger picture :)

Kindest regards. Adnan.





Friday, 16 October 2015

A Comment on the Hadith of 42 Days


The following explanation is from Shaikh GF Haddad's Hadiths on the Formation of Human Life.


 THE ORGANOGENESIS HADITH

Imam Muslim narrated from Hudhayfa ibn Asad that the Prophet Muhammad said MHMD - upon him and his House blessings and peace:

After the sperm-and-ovum drop (nut.fa) has been [in the uterus] forty-two days, Allah sends it an angel that gives it form and fashions its hearing, sight, skin, flesh, and skeleton.

The time frame given cited above is in conformity with embryological observation. The embryo reaches the sixth week without showing the semblance of human form but by the seventh week of its life - about three centimeters in size and beginning to move - that semblance becomes visible in the formation of the essential organs including the sensory organs and grown bone tissue. The arms and legs have lengthened. The foot and hand areas are distinguishable and they have digits. The first recordable brain wave activity occurs.

This organogenesis peaks precisely at 42 days.


A response to 33 so called errors in the Quran

A refutation of 45 alleged historical/scientific errors in the Quran

Does the Quran say the Sun orbits the Earth?

AntiMuslim Sun Set Arguments Refuted by That Muslim Guy

Explanatory Comments on the Hadith of the Fly in Water

Numerical miracle in Quran

British Muslims Protested to Defend Jesus p

Sharia Law against terrorism

Christians having dreams and converting to Islam


Conversions to Islam

Learn about Islam

Email: yahyasnow@yahoo.co.uk 

 

Thursday, 15 October 2015

Child's Resemblance to Father/Mother Hadith Talking about Genes?


Yes this Hadith seems to be concerning genetics. The Arabic terms literally mean 'water/liquid/fluid of the father' and 'water/liquid/fluid of the mother'. The immediate audience was not familiar with the concept of genes. In 7th century Arabia, an over-arching term like that is understandable in that it carries the meaning of genes in everyday understandable language.

وَأَمَّا الْوَلَدُ، فَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدَ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ نَزَعَتِ الْوَلَدَ


Above is the part of the Hadith we are focussing on, translated; as for the child, if the fluid of the man SABAQA (beats) the fluid of the woman then the child resembles the man. And if the woman's fluid SABAQA (beats) the man's fluid then the child resembles the mother.

If a child is to have a phenotype of one of his/her parents then it means the genes of that parent SABAQA (beat) the other parent as in a competition. Both parents have genes which compete against one another. Remarkably, the word SABAQA does have the connotation of winning a competition.

Gene versions can be dominant, recessive and co-dominant. We must also remember that for most observable physical characteristics there's more than one set of genes at play (multiple genes) - this is an area in which geneticists have little understanding (such as nose shape).  So for a child to share a trait from the father or mother it's literally a case of whose genes beat the other.

One thing that is of interest for the seekers of truth, the Prophet (p) made a statement which is in conformity with our modern day understanding of genetics, namely if a child is to share a particular phenotype with the mother it means the mother's genes 'beat' the father's genes in that instance (the same applies vice versa). Looking at the overall picture, if the child resembles one parent more than the other it means that parent's genes won or beat the other parents genes.

When the news of the arrival of the Prophet at Medina reached `Abdullah bin Salam, he went to him to ask him about certain things, He said, "I am going to ask you about three things which only a Prophet can answer: What is the first sign of The Hour? What is the first food which the people of Paradise will eat? Why does a child attract the similarity to his father or to his mother?" The Prophet replied, "Gabriel has just now informed me of that." Ibn Salam said, "He (i.e. Gabriel) is the enemy of the Jews amongst the angels. The Prophet said, "As for the first sign of The Hour, it will be a fire that will collect the people from the East to the West. As for the first meal which the people of Paradise will eat, it will be the caudate (extra) lobe of the fish-liver. As for the child, if the man's discharge proceeds the woman's discharge, the child attracts the similarity to the man, and if the woman's discharge proceeds the man's, then the child attracts the similarity to the woman." On this, `Abdullah bin Salam said, "I testify that None has the right to be worshipped except Allah, and that you are the Apostle of Allah." and added, "O Allah's Apostle! Jews invent such lies as make one astonished, so please ask them about me before they know about my conversion to I slam . " The Jews came, and the Prophet said, "What kind of man is `Abdullah bin Salam among you?" They replied, "The best of us and the son of the best of us and the most superior among us, and the son of the most superior among us. "The Prophet said, "What would you think if `Abdullah bin Salam should embrace Islam?" They said, "May Allah protect him from that." The Prophet repeated his question and they gave the same answer. Then `Abdullah came out to them and said, "I testify that None has the right to be worshipped except Allah and that Muhammad is the Apostle of Allah!" On this, the Jews said, "He is the most wicked among us and the son of the most wicked among us." So they degraded him. On this, he (i.e. `Abdullah bin Salam) said, "It is this that I was afraid of, O Allah's Apostle.


A response to 33 so called errors in the Quran

A refutation of 45 alleged historical/scientific errors in the Quran

Does the Quran say the Sun orbits the Earth?

AntiMuslim Sun Set Arguments Refuted by That Muslim Guy

Numerical miracle in Quran

British Muslims Protested to Defend Jesus p

Sharia Law against terrorism

Christians having dreams and converting to Islam


Conversions to Islam

Learn about Islam

Email: yahyasnow@yahoo.co.uk 

Sunday, 11 October 2015

Hypocritical Jonathan McLatchie on Hygiene in the Bible and Ahadith


I really dislike seeing Christians use double standards in their arguments against Muslim texts (Quran and Ahadith) i.e. using one standard to attack Islamic texts all the while not applying the same standard to their own text (the Bible). Jonathan McLatchie is amongst those Christians who does this. Perhaps he is just unaware of what exactly is in his Bible. McLatchie seemingly borrowed two arguments from a well known internet Christian Islamophobe who has a history of purveying hoaxes and googled lies in his attacks against Islam.


McLatchie also offered a bit of mockery - admittedly he toned it down in comparison to the person whom he may have got the arguments from. Nevertheless, nobody wants to see the other mocking his opponent's text. Jonathan would do well to stop mocking other people's religions.

So what were Jonathan McLatchie's two arguments concerning hygiene? Jonathan presented the Hadith of the Fly and those on water purity. He styles these as 'blunders' of Prophet Muhammad p and mockingly writes 'I, for one, certainly would not want to follow Muhammad’s hygiene advice'.

Sahih Al-Bukhari 537: “Narrated Abu Huraira: The prophet said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.””

Sunan Abu Dawud 67: “I heard that the people asked the Prophet of Allah (peace be upon him): Water is brought for you from the well of Buda’ah. It is a well in which dead dogs, menstrual cloths and excrement of people are thrown. The Messenger of Allah (peace be upon him) replied: Verily water is pure and is not defiled by anything.”
Sunan Ibn Majah 520: “It was narrated that Jabir bin Abdullah said: “We came to a pond in which there was the carcass of a donkey, so we refrained from using the water until the Messenger of Allah came to us and said: ‘Water is not made impure by anything.’ Then we drank from it and gave it to our animals to drink, and we carried some with us.””

We have already explained these via video and text. There are perfectly reasonable explanations for these Ahadith. Jonathan clearly does not research whether the material he is copying from Islamophobes has been refuted previously or not.

Explanatory Comments on the Hadith of the Fly in Water

Response to 'Muhammad on Personal Hygiene (Science and Islam) acts 17 Apologetics

However, this is not a post to cover old ground. This is a post to appeal for consistency and highlight Jonathan's (as well as his source's) flawed methodology.

Jonathan McLatchie, if consistent will reject his Bible and write 'he will not take hygiene advice from Jesus'. IF consistent. I always find this interesting, Christians of Jonathan's ilk claim to have the Holy Spirit dwelling in them yet they operate a standard when discussing other people's faiths which upon application on the Bible ends up attacking the Bible. I'm not sure if Jonathan's intention was to refute himself and his belief that the Holy Spirit dwells in Christians - he did precisely that!

Here are some texts that I simply showcase for the purpose of highlighting Jonathan's lack of consistency. I'm not mocking and nor am I attacking Christian Scripture.

Keep in mind all these texts are believed to be from Jesus (p) according to Jonathan as Jonathan believes in something called a Trinity in which he believes there are three persons in one Godhead (one of these persons is Jesus p according to Trinitarians)

1. Jonathan, if consistent would claim Jesus did not offer hygienic advice with regards to the treatment of people with skin ailments. According to Trinitarians like McLatchie Jesus p taught people to sprinkle bird blood on people suffering from leprosy, sores, swellings, rashes and for defiling skin diseases (various diseases affecting the skin). Refer to Leviticus 14: 1-7 and 14:54-57.

To add to this Leviticus 14:25 teaches smearing the blood of an animal on a person's ear, thumb and on their toe.

Jonathan McLatchie has a problem here as sprinkling blood on a person is not seen as hygienic or safe practice and nor would it be seen as a cure for a skin ailment  - if consistent he will reject the Bible.

2. Jonathan, if consistent would claim Jesus p did not offer hygienic advice concerning mould removal in one's house. According to Trinitarians Jesus p taught people a purification ritual involving the sprinkling of bird blood around a house successfully treated for mould.

Jonathan McLatchie has a problem here as sprinkling blood of any kind (never mind of a bird) in one's house is not seen as a hygienic practice - if consistent he will reject the Bible.

3. Jonathan, if consistent would believes Jesus initially asked a group of people to bake bread using human faeces and then later changed the order to the use of animal faeces in the stead of human faeces. Ezekiel 4:14-15. This seems to be some sort of symbolic defilement.

Jonathan McLatchie, if consistent will call this instruction, which he believes is from Jesus p unhygienic.

4. Jonathan McLatchie believes Jesus taught a woman whose husband has died to spit in the face of the brother of the deceased husband if he refuses to marry her (see Deut 25:5-9). I'm sure Jonathan considers spitting in somebody's face is unhygienic.

Again, if he operates the same standard here as he does when he copies arguments from Islamophobes to attack Islam, he will reject the Bible.

5. Just to round it off I want to add some food for thought on this 5th point. A man who never met Jesus p, Paul of Tarsus, abolished circumcision (Galatians 5). Circumcision is more hygienic and aids with cleanliness and disease prevention. Jonathan McLatchie, will say Paul, offered unhygienic advice (which oddly he believe was inspired by Jesus - although Jesus was circumcised). However, that's not the matter at hand in this post.

In sum, Jonathan McLatchie, if consistent will reject the Bible based on his method of handling Islamic texts. If he's not going to do that then he may retract this line of argumentation (this will remove him from hypocrisy - I'd recommend this option) or alternatively he has another option in remaining in hypocrisy and continue offering such argumentation all the while knowing he is being inconsistent.

The choice is his.

What is evident is the desperation of Christian apologists to grab any old argument to attack Islam, so much so that they don't even think them through critically.


Jonathan McLatchie Using Atheist Arguments to Attack Quran

Christian Polemicist Jay Smith and The Christian Apologetics Alliance Debunked Again

Did Jonathan McLatchie Copy Nabeel Qureshi?

Hate Speech at St. Timothy's Parish Church, Middlesbrough (UK)

Does Jonathan McLatchie Believe the Bible Teaches a Flat Earth?

Dhul Qarnayn and the Exegetes' Speculation of Alexander The Great

Jonathan McLatchie's Amazing Admission on the New Testament and Sola Scriptura

Numerical miracle in Quran

British Muslims Protested to Defend Jesus p

Sharia Law against terrorism

Christians having dreams and converting to Islam


Conversions to Islam

Learn about Islam

Email: yahyasnow@yahoo.co.uk 

Explanatory Comments on the Hadith of the Fly in Water


Firstly here are the Hadith under discussion:

Narrated Abu Huraira: "Allah's Apostle said, "If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease."  (Translation of Sahih Bukhari, Volume 7, Book 71, Number 673)"

Narrated Abu Huraira: "The Prophet said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease."  (Translation of Sahih Bukhari, Volume 4, Book 54, Number 537)"


Some critics talk about a hygiene issue here. However, we must remember the immediate audience Prophet Muhammad p is addressing - people living in arid conditions where water is not plentiful. Nobody in those arid conditions discards their drinking water upon noticing a fly falling in it thus the Non-Muslim and the Muslim on the face of it are actually doing the same thing - discarding the fly and drinking the water.

The only difference here is, the Non-Muslim takes the fly out without submerging it while the Muslim submerges it before removing it. Thus the argument that this is not hygienic goes out of the window as both parties do the same thing - they drink the water. Sure, here in the West the majority of us just discard the water and pop over to the tap and get some more water. In arid environments one cannot afford such a luxury, the water has to be used.

Having said that, there has been some preliminary research which shows water in which a fly was fully submerged is safer (contains less disease causing bacteria) than the water in which it was the fly was not fully submerged (partially submerged). See here.

There's also some research which has found the fly contains antibiotic agents on its exterior. The surface of flies is the last place you would expect to find antibiotics, yet that is exactly where a team of Australian researchers is concentrating their efforts. Read more here

The interesting point for critics and Muslims to ponder upon is how did the Prophet know the fly carried a cure on its exterior? Sure, one can guess there is a disease on the fly through observing the places the fly visits but how can one guess it carries a cure (antibiotics)? Food for thought.

Here's a video on the Hadith of the Fly



If the video does not play please see here

A comment I received on this:

In addition to the above possible explanation, I wanted to make a quick comment:

A Muhadith (the one who collects and gauges the reliability of a Hadith) is not a Faqeeh (the one who makes fatwas, and develops rulings based on scripture). Muslims who do not qualify to do so, should not take their Fiqh directly from a Hadith. Consult a Faqeeh instead. Just because a Hadith is authentic, doesn't mean it necessarily should be followed by Muslims. Even the four great Imams of Fiqh ignore some authentic Hadiths when they developed their schools of thought (Hanafia, Hanbalia, Shafi'ia, Malikia).

With the above in mind, it's possible that the Hadith of the fly is one such Hadith, even if no scientific evidence to back it up existed. i.e. a Hadith that may have been authentic, but that should not be followed by Muslims because of other possible contexts (the Prophet ﷺ only making the ruling in reference to a single incident during his time for example, and not to all cases where a fly falls into a drinking vessel, amongst other possible contexts).


That said, it's interesting that you
have found some research regarding this, and I'll definitely look into it. Jazzakallahkhair.

There's another view on the subject which I came across. I don't necessarily agree with this view but I will reproduce it here. These comments are by Abdullah Rahim:

The hadith has been narrated from three companions, Abu Hurayra, Anas ibn Malik and Abu Sa’id al-Khidri (ra-hum).

In answering another question about the advantages of a particular type of date I wrote: 

The Prophet (pbuh) was a human being and as any human being had views about the affairs of the world based on his personal knowledge and experience. We are bind to follow those directives of the Prophet (pbuh) that are about or relate to our religion. As for those sayings of the Prophet (pbuh) that are entirely limited to the affairs of this world he himself has advised us to the effect that we should not treat them as divinely approved sayings.

It is narrated that when the farmers listened to the advice of the Prophet (pbuh) about not artificially fertilizing the palm trees, the trees did not produce any dates the year after. When they brought this to the attention of the Prophet (pbuh) he said: "You know better about the affairs of your world". When Al-Nawawi comments on this, he puts it under the following title: باب وجوب امتثال ما قاله شرعا دون ما ذكره صلى الله عليه وسلم من معايش الدنيا على سيبل الرأي
"The chapter on obligation of following what he (pbuh) says related to Shar' (religion) and not what he (pbuh) says about the affairs of the world as a personal opinion."
I categorise the Hadith that you mentioned as one that is about the worldly affairs too and therefore do not invest on it as divinely guided information. The prophet (pbuh) was simply advising people about a hygiene issue, not as a prophet but as an elder of the community, based on his own experience and the information that was available to him at his time and at the place of his residence.

Anyone who would criticise the prophet (pbuh) on the basis of this hadith needs to be reminded that we do not consider our prophet (pbuh) or any prophets (pbut) to be divine (godly) beings. The prophets of God were human beings who were supported by the Almighty in delivering the message of Islam to their nations. They were immune in delivering this divine message and anything related to it, but not in other matters.

Does the Quran say the Sun orbits the Earth?

Explanation: Sun Sets in Murky Water Hadith (Sunan Abu Dawud, Musnad Ahmad)

Dr Yasir Qadhi: The Distortion that Prophet Muhammad 'Robbed Caravans'

Did Prophet Muhammad Have Epilepsy? No. Dr Yasir Qadhi

What does Awliya mean in Quran 5:51

Murder Rates in Muslim Countries Compared to Non Muslim Countries.

The Hitler Propaganda on Muslims

Numerical miracle in Quran

British Muslims Protested to Defend Jesus p

Sharia Law against terrorism

Christians having dreams and converting to Islam


Conversions to Islam

Learn about Islam

Email: yahyasnow@yahoo.co.uk 

Sunday, 27 September 2015

Jonathan McLatchie Using Atheist Arguments to Attack Quran


I'm surprised to hear Christians use this type of argument as they too believe in the unseen. If Christians are consistent then that means they would be arguing against teachings in the Bible. Of course if this was in the Bible the Christians would certainly be saying how unfair, uncritical and invalid this argument is. Inconsistency is the sign of a failed argument. Jonathan would do well to remember this - I'd imagine sincere Christians will be hoping he retracts this argument as it really does not bode well for the standing of current Christian apologetics. The level of this argument actually speaks volumes in saying the critics do not have any valid scientific arguments against the Quran.



If the video does not play please see here


An important video showing us how to refute the Atheist claim (also some Christians use it uncritically) that there is a scientific error in the Quran (claiming the Quran teaches the stars are missiles hurled at demons/devils/jinn). Don't be fooled by this Atheistic type of argument. Muslims do not believe it's the stars themselves which veer from their course to attack the Shayateen. On top of this, how can anybody say it's a scientific error when the Shayateen (demons) cannot be seen - this is about the unseen - it's not observable through scientific means. Watch the video to learn how to refute this argument quckly and simply

For more responses to claims of errors in the Quran, please see:

A response to 33 so called errors in the Quran

A refutation of 45 alleged historical/scientific errors in the Quran


Is the Trinity in the Old Testament?

Polygamy IS in the Bible - Christians Stop Being SCARED of Liberals

A Question for Dr Ben Witherington and Prof. Dan Wallace

Koine Greek Analysis: Did the Disciples Worship Jesus p? Ali Ataie.

Mary In The Qur'an

Does the Quran include Mary in the Christian Trinity? Ali Ataie Answers

Responding to Christians who boast they call God 'Father'. Ali Ataie.

What Non Muslim Women Really Think About Muslim Men

Prophecies of the Messiah - Reza Aslan

Numerical miracle in Quran

British Muslims Protested to Defend Jesus p

Sharia Law against terrorism

Christians having dreams and converting to Islam


Conversions to Islam

Learn about Islam

Email: yahyasnow@yahoo.co.uk

Wednesday, 9 September 2015

Does the Quran say the Sun orbits the Earth?

     From: http://quran-errors.blogspot.co.uk/2014/03/does-quran-say-earth-orbits-sun.html
 
Many verses of the Quran speak about the orbit of the Sun. For example:



21:33
Sahih International
And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
Muhsin Khan
And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.


36:38
Muhsin Khan
And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.
Yusuf Ali
And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

None of the verses in the Quran state that the Sun orbits the Earth. All the Quranic verses simply detail two things:

1. That the Sun is moving.
2. That it has an orbit.

These two statements are what match with scientific facts.
The Sun is currently traveling through the Local Interstellar Cloud (near to the G-cloud) in the Local Bubble zone, within the inner rim of the Orion Arm of the Milky Way. Of the 50 nearest stellar systems within 17 light-years from Earth (the closest being a red dwarf named Proxima Centauri at approximately 4.2 light-years away), the Sun ranks fourth in mass. The Sun orbits the center of the Milky Way at a distance of approximately 2400026000 light-years from the galactic center, completing one clockwise orbit, as viewed from the galactic north pole, in about 225–250 million years. [1]
Although many people quote these Quranic verses, they contain no references to the Sun orbiting the Earth.

References:
[1] Wikipedia article. http://en.wikipedia.org/wiki/Sun
 
Refuted Claim: 'The Sun Revolves around the Earth Because the Qur'an Says So'
 
Quran Does NOT Say Sun Orbits the Earth!
 
Polygamy IS in the Bible - Christians Stop Being SCARED of Liberals

Age of Consent for Jews and Christians?

Sharia Law against terrorism

Christians having dreams and converting to Islam


Learn about Islam

Email: yahyasnow@yahoo.co.uk
 

Monday, 24 August 2015

AntiMuslim Sun Set Arguments Refuted by That Muslim Guy


This was recommended by AC so I've reproduced it here. I have not had time to check it.
http://quran-errors.blogspot.co.uk/2013/10/did-sun-set-in-muddy-pool-according-to.html


Did the Sun set in a Muddy Spring according to the Quran? (Quran 18:86) [Detailed]
A number of Critics of the Quran put forth that there is a verse in the Quran that states that the Sun sets into a Muddy or Murky body of water. They claim it is a clear Scientific Error.

Verses in Question

The verses in question are found in chapter 18 verses 83-90 of the Quran. Here, Dhul-Qarnayn is described as rightous ruler who travelled to spread the message of God. Please read these verses before reading the following.

The specific verse in question Chapter 18:86 says:

{حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ}


When taking a look through varyious translations we gather what the verse is actually saying:

Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud... [Saheeh International]

Until, when he reached the setting of the sun, he found it set in a spring of murky water... [Yusuf Ali]

[And he marched westwards] till, when he came to the setting of the sun, it appeared to him that it was setting in a dark, turbid sea [Muhammad Asad]


Until when he reached the place where the sun set, he found it going down into a black sea... [Shakir]


Until when he reached the setting-place of the sun, he perceived it setting in a miry spring... [Abdul Majid Daryabadi]


Until, when he reached the setting-place of the sun, he saw it setting in a spring of hot and black muddy water... [Ali Unal]


Till, when he reached the setting-place of the sun, he found it setting in a muddy spring... [Pickthall]


until, when he reached the setting of the sun, he found it setting in a muddy spring... [Arthur John Arberry]


until he reached the West and saw the sun setting in a pool of black mud... [N J Dawood]


After looking at a few translation of the verse it becomes clear what the verse is saying. The verse clearly says Dhul-Qarnayn travelled to the end of the land (i.e. until he reached the sea), as far west as he could travel. When he travelled west and reached the coast, there was no more land in this direction (on is route to travel westward), there was only the ocean, and the sun was setting. And as he looked across the murky body of water he saw the sun setting at the horizon.


So what does the Quran actually say, does it state the sun enters the murky spring as the critics claim? The Quran was revealed in Arabic so to answer this we need to do a linguistic analysis of the verse.


Linguistic Analysis




{حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ}

Until, when he reached the setting of the sun (maghrib), he found (wajada) it set (taghrubu) in a spring of murky water...


The main words in question in this verse are:

 مَغْرِبَ (Maghrib)


 وَجَدَ (Wajada)


 تَغْرُبُ (Taghrubu)


Meaning of  مَغْرِبَ (Maghrib)


 The word “maghrib” [مغرب] is literally meaning something that is doing غرب, or loosely (but commonly): “west” or “sunset”.


According to Almu'jam Alwaseet المعجمالوسيط( Arabic dictionary published by Academy_of_the_Arabic_Language ):


المغرب

مكان غروب الشمس
وزمان غروبها
وجهة غروبها
وبلاد المغرب البلاد الواقعة في شمال إفريقية في غربي مصر وهي ليبيا وتونس والجزائر ومراكش
ومملكة المغرب اليوم الجزء الواقع في أقصى بلاد المغرب في غربي الجزائر ويحدها البحر
المغرب

So, it's :

  1. Place of sunset
  2. Time of sunset
  3. Point of sunset
  4. Countries located in North Africa in the west of Egypt ( Libya, Tunisia, Algeria and Morocco)
  5. The Kingdom of Morocco ( Called Maghrib in arabic )

According to Vocabulary of the Holy Qur'an page 447:


According to Arabic-English Dictionary of Quranic Usage page 661:


According to Al-Mawrid Arabic-English Dictionary page 1077 Maghrib means:



According to Hans Wehr Arabic-English Dictionary, 3rd Edition Page 669 Maghrib means:


The words used in this verse are مَغْرِبَ الشَّمْسِ. The author of Hans Wehr defines مَغْرِبَ الشَّمْسِ as:





Maghrib is used in other verses of the Quran where the word does indeed mean “west”, such as {رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ} in Chapter 26:28 meaning “Lord of the east and the west”.

So according to:
  1. Almu'jam Alwaseet المعجمالوسيط
  2. Vocabulary of the Holy Qur'an page 447
  3. Arabic-English Dictionary of Quranic Usage page 661
  4. Al-Mawrid Arabic-English Dictionary page 1077
  5. Hans Wehr Arabic-English Dictionary, 3rd Edition page 669
 مَغْرِبَ (Maghrib) means:
  1. Place of Sunset, i,e west as the sun sets in the west
  2. Time of Sunset
  3. West
  4. Sunset
According to:
  1. Arabic-English Dictionary of Quranic Usage page 661
  2. Hans Wehr Arabic-English Dictionary, 3rd Edition Page 669
مَغْرِبَ الشَّمْسِ used in Surah 18:86 should be understood to mean:
  1. Time of Sunset
  2. Place of Sunset, i.e. west as the sun sets in the west.

So when Allah says "Until, when he reached the setting of the sun (maghrib)" it can either mean:
  1. He reached the time of Sunset.
  2. Or Dhul-Qarnayn reached the western part of his empire where there was no longer any land.
Meaning of  وَجَدَ (Wajada)

 وَجَدَ (Wajada) can mean to find/perceive/see/discover/experience.


According to Mini English-Arabic & Arabic-English Dictionary, Wagdi Rizk Ghali, Librairie du Liban Publishers, Page 340:





According to Al-Mawrid Arabic-English Dictionary page 1223:


According to Hans Wehr Arabic-English Dictionary, 3rd Edition, page 1049:


According to A Dictionary and Glossary of the Koran by John Penrice p.158:



According to H. Anthony Salmoné. An Advanced Learner's Arabic-English Dictionary. Beirut. Librairie du Liban. 1889:

a. يَجِدُ ] ( n. ac. جِدَة [ 2t ] , وُجْد 3 , وُجُوْد 27 , وِجْدَاْن 34 , إِِجْدَان وِجْدَاْن 34I ]), Found; met with, came upon; perceived.

According to Arabic-English Dictionary by J.G.Hava p.884:



According to Dictionary Of The Holy Quran, by Malik Ghulam Farid, M.A p.817:



According to Arabic-English Dictionary of Quranic Usage page 1012:


The author says about the verse in question:


According to Edward William Lane’s Arabic-English Lexicon p. 2924:


He further writes:


Also according to the authoritative lexicon of Qur'anic terms Mufradat al-Quran of Imam Raghib Isfahani:
وجود بإحدى الحواس الخمس 
Perceiving something using one of the five senses

So according to:

  1. Mini English-Arabic & Arabic-English Dictionary, Wagdi Rizk Ghali, Librairie du Liban Publishers, Page 340
  2. Al-Mawrid Arabic-English Dictionary page 1223
  3. Hans Wehr Arabic-English Dictionary, 3rd Edition, page 1049
  4. A Dictionary and Glossary of the Koran by John Penrice p.158
  5. H. Anthony Salmoné. An Advanced Learner's Arabic-English Dictionary. Beirut. Librairie du Liban. 1889.
  6. Arabic-English Dictionary by J.G.Hava p.884
  7. Dictionary Of The Holy Quran, by Malik Ghulam Farid, M.A p.817
  8. Arabic-English Dictionary of Quranic Usage page 1012
  9. Edward William Lane’s Arabic-English Lexicon p. 2924
  10. Mufradat al-Quran of Imam Raghib Isfahani
 وَجَدَ (Wajada) means:
  1. To find.
  2. To discover.
  3. To perceive.
  4. To see.
  5. To experience.
  6. Finding by means of any one of the five senses.
Also this action of Wajada is done with a strong emotion.

So when Allah says "wajada it set (taghrubu) in a spring of murky water" it can mean:

he found/discovered/perceived/saw the sun set in a spring of murky water. 

This means it is from Dhul-Qarnayn perspective, where he saw or perceived the sun setting in murky water. This can be easily seen when one travels to a shore whilst it is sun set and he will find it setting in the sea:


It is important to note that if the Quran wished to give the implication that the sun entered the body of water it wouldn't of said:

Until, when he reached the setting of the sun (maghrib), he found/perceived/saw (wajada) it set (taghrubu) in a spring of murky water...


It would of said:


Until, when he reached the setting of the sun (maghrib), it set in a spring of murky water...


The usage of wajada shows that it is from Dhul-Qarnayn's perspective.


Meaning of  تَغْرُبُ (Taghrubu)

The word used to describe the setting of the sun ‘in the murky spring’ is تَغْرُبُ [stemming from the word غرب - meaning to leave, be absent, be hidden, to depart, to be distant].  تَغْرُبُ  just means setting or disappearing. Meaning Dhul-Qarnayn found/saw/perceived the sun setting/disappearing.

It is important to note that the word used doesn't mean to enter [دخل], neither to sink in/be swallowed up [خسف]. If the Quran wished to say the Sun entered the water it wouldn't have used 
تَغْرُبُ (taghrubu) as تَغْرُبُ (taghrubu) doesn't mean entering. It would of used  دخل meaning to enter.

Everything mentioned above is summarised in the following video:





Summary of Linguistic Analysis

So the verse says that Dhul-Qarnayn reached maghrib - the time of Sunset or the place of sunset (west) - and he found/saw/perceived (wajada) it setting/disappearing (taghrubu) into a body of murky water.

This verse doesn't state the sun goes into a body of water, there are no implications of this at all. What the verse states is that Dhul-Qarnayn found/saw/perceived the sun setting in a body of water, which would obviously be the case when he travelled as far west as possible until there was no more land to travel on. Just as one can easily do if they visit the sea-side and watch the sunset.

Tafsir and Opinions of classical scholars

How did Classical Tafsirs and Scholars understand this verse? Did they support the understanding above? Undoubtedly yes:



Tafseer al-Jalalayn co-authored by al-Suyuti (d. 911 A.H.) and al-Mahalli (d. 864 A.H.):
until, when he reached the setting of the sun, the place where it sets, he found it setting in a muddy spring (‘ayn hami’a: [a spring] containing ham’a, which is black clay): its setting in a spring is [described as seen] from the perspective of the eye, for otherwise it is far larger [in size] than this world; and he found by it, that is, [by] the spring, a folk, of disbelievers. We said, ‘O Dhū’l-Qarnayn — by [means of] inspiration — either chastise, the folk, by slaying [them], or treat them kindly’, by [merely] taking them captive. [Source]
Tafseer ibn Katheer (d. 774 A.H.):
Until, when he reached the setting place of the sun,) means, he followed a route until he reached the furthest point that could be reached in the direction of the sun’s setting, which is the west of the earth. As for the idea of his reaching the place in the sky where the sun sets, this is something impossible, and the tales told by storytellers that he travelled so far to the west that the sun set behind him are not true at all. Most of these stories come from the myths of the People of the Book and the fabrications and lies of their heretics.
(he found it setting in a spring of Hami’ah) meaning, he saw the sun as if it were setting in the ocean. This is something which everyone who goes to the coast can see: it looks as if the sun is setting into the sea but in fact it never leaves its path in which it is fixed… [Source]
Abu Hayyan al-Andalusi (d. 745 A.H) said in his Tafsir al-Bahr al-Muhit:

"And the meaning of setting in a spring is that it is according what the eye sees, not that it it actually does so, just as we see it (the sun)on the smooth earth (land) as if it as if it goes into the earth. It is also permissible (possible) that this spring a part of the sea"
(Abu Hayyan al-Andalusi, Muhammad bin Yusuf,Tafsir al-bahr al-muhit, 1993, First print, Dar al-kutub al-''ilmiyya, vol.6, p. 151)
Imam Al-Baidawi (d. 691 A.H.):
He probably reached shore of the ocean and saw it like that because there was but water at the furthest of his sight that’s why He says “he found it set” and does not say “it sets”. (Al-Baidawi, Anwar-ut-Tanzil wa Asrar-ut-Taw’il, Volume 3, page 394. Published by Dar-ul-Ashraf, Cairo, Egypt)
Imam Al-Qurtubi (d. 651 A.H.):
Al-Qaffal said: It is not meant by reaching the rising or setting of the sun that he reached its body and touched it because it runs in the sky around the earth without touching it and it is too great to enter any spring on earth. It is so much larger than earth. But it is meant that he reached the end of populated land east and west, so he found it – according to his vision – setting in a spring of a murky water like we watch it in smooth land as if it enters inside the land. That is why He said, “he found it rising on a people for whom we had provided no covering protection against the sun.” (Holy Qur’ân 18:90) and did not mean that it touches or adheres to them; but they are the first to rise on. (Al-Qurtubi, Al-Game’ le Ahkam-el-Qur’an, Volume 16, page 47. Published by Dar-ul-Hadith, Cairo, Egypt.)
Imam Fakhr-ud-Deen Ar-Razi (d. 587 A.H.) in At-Tafsir-ul-Kabir:
When Zul-Qarnain reached the furthest west and no populated land was left, he found the sun as if it sets in a dark spring, but it is not in reality. The same when sea traveller sees the sun as if it sets in the sea if he cannot see the shore while in reality it sets behind the sea. (Ar-Razi, At-Tafsir-ul-Kabir, Volume 21, page 166)
According to Al-Mawardi (d.450 A.H) in his tasir (al-Nukat wa al-'uyun) the verse can be understood as:

That He (Dhul Qarnayn) wajadaha (found it, saw it) setting behind the spring ('ayn) AS IF it was setting in the very spring" 
:فيه وجهان


الثاني انه وجدها تغرب وراء العين حتى كانها تغرب في نفس العين

(Al-Mawardi, 'Ali bin Muhammad bin Habib, Al-Nukat wa al-'Uyun, Unknown year, Dar al-kutub al-'ilmiyya, vol 3, p. 450)


According to Al-Qutaybi (Ibn Qutayba , the famous scholar of Arabic language, d. 276 A.H):
it is permissible for the verse to mean from the perspective of the eye (في راي العين
و قال القتيبي: يجوز ان يكون معنى قوله(( في عين حمئة)) اي عندها عين حمئة او في راي العين 

(Al-Baghawi, Al-Hussayn bin Mas'ud, Ma'alim al-tanzil, Dar Ibn Hazm, First print, 2002, p. 795) 
What about the hadeeth in Sunan Abu Dawud?

There is a narration reported in the Sunan of Abu Dawud and in other sources that reads:
Yazid bin Harun- Sufyan bin Husain- Al-Hakam bin ‘Utaybah- Ibrahim (b. Yazid al-Taymi)- Yazid al-Taymi- Abu Dharr said: I was sitting behind the Apostle of Allah who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water. (Sunan Abu Dawud, Hadith 3991)
So the question is - Is this hadeeth authentic?

The answer is no. The hadeeth is Shadh (anonymolous) and Mu'allal (defective), rendering the hadeeth da'if, as has been demonstrated here

The defintion of a Shadh hadeeth is the following:
“… the anomalous hadith is the one which a reliable transmitter relates and which is in conflict with what other people relate.” (An Introduction to the Science of Hadith, Translated by Dr. Eerik Dickinson, Garnet Publishing Ltd. Berkshire 2006 p.57) 

The definition of a Mu'allal hadeeth is the following:
“A defective hadith is one in which a defect impugning its soundness is detected, although it outwardly appears to be free of the defect. That may apply to an isnad made up of reliable transmitters which outwardly seems to fulfill the conditions of soundness. Someone being alone in transmitting the hadith as well as others contradicting him aid in catching the defect.” (An Introduction to the Science of Hadith, p.67)
The Shadh and Mu'allal narrations are rejected by the Muhadditheen and cannot be attributed to the Prophet.

Conclusion

The allegation put forth against the Quran is utterly baseless and is simply refuted by the Arabic language. The verse contains no reference at all of the sun literally setting or entering or going down into a muddy pool of water.

It simply tells the story of righteous servant of God - Dhul-Qarnayn - who traveled on a journey until he reached the time of sunset or the western part of his empire and saw the sun setting, from his perspective, in a body of water. As anyone is able to do if they visit the sea side.

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