Practise forgiveness, command what is right,
and turn away from the ignorant.
(Surat al-A‘raf: 199)
Believers are to one another like
whose parts support one other.
MIRACLES OF THE
THE STRUCTURAL DIFFERENCES BETWEEN THE
SUN, THE MOON AND THE STARS
We built seven firm layers above you. We installed a blazing lamp. (Qurâ€™an,
As we know, the only source of light in the Solar System is the Sun.
With advances in technology, astronomers discovered that the Moon was
not a source of light but that it merely reflects the light reaching it
from the Sun. The expression “lamp” in the above verse is
a translation of the Arabic word “sirajan,” which most perfectly
describes the Sun, the source of light and heat.
In the Qurâ€™an Allah employs different words when referring to
such celestial bodies as the Moon, the Sun and the stars. This is how
the differences between the structures of the Sun and Moon are expressed
in the Qurâ€™an:
Do you not see how He created seven heavens in layers, and placed the
moon as a light in them and made the sun a blazing lamp? (Qurâ€™an,
In the above verse, the word “light” is used for the Moon
(“nooran” in Arabic) and the word “lamp” for the
Sun (“sirajan” in Arabic.) The word used for the Moon refers
to a light-reflecting, bright, motionless body. The word used for the
Sun refers to a celestial body which is always burning, a constant source
of heat and light.
On the other hand, the word “star” comes from the Arabic
root “nejeme,” meaning “appearing, emerging, visible.”
As in the verse below, stars are also referred to by the word “thaqib,”
which is used for that which shines and pierces the darkness with light:
self-consuming and burning:
It is the star that pierces through darkness! (Qurâ€™an, 86:3)
We now know that the Moon does not emit its own light but reflects that
reaching it from the Sun. We also know that the Sun and stars do emit
their own light. These facts were revealed in the Qurâ€™an in an age
when mankind simply did not have the means to make scientific discoveries
of their own accord. It was an age when peoplesâ€™ knowledge of celestial
bodies was severely restricted, to say the least. This further emphasises
the miraculous nature of the book of Islam.
(For further reference, please see, Miracles
of the Qur'an, by Harun Yahya)
THE END TIMES
AND THE EMERGENCE OF THE MAHDI
SIGNS OF THE MAHDI'S EMERGENCE:
Eclipse of the moon and sun in Ramadan
There are two signs for the Mahdi... The first
one is the lunar eclipse in the first night of Ramadan, and the second
is the solar eclipse in the middle of this month. (Ibn Hajar al-Haythami,
Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 47)
There will be two solar eclipses in Ramadan
before the Mahdi's advent. (Mukhtasar Tazkirah Qurtubi)
... The solar eclipse in the middle of the month,
and the lunar eclipse at the end... (Al-Muttaqi al-Hindi, Al-Burhan fi
Alamat al-Mahdi Akhir al-zaman, p. 37)
It has reached me that before the Mahdi emerges
the moon will be eclipsed twice in Ramadan. (Related by Abu Nu'aym in
The most striking point here is that it is impossible for
there to be two solar as well as two lunar eclipses within one month.
Such things cannot occur under ordinary conditions. However, most signs
of the End Times are incidents that the human mind can grasp and realize,
depending on certain reasons.
If these incidents are examined carefully, some differences
become apparent. The best thing to do in such a situation is to locate
the areas of agreement. Theses are the following: There will be solar
and lunar eclipses during Ramadan, these will be spaced about 14-15 days
apart, and the eclipses will be repeated twice.
In line with these calculations, there was a lunar eclipse
in 1981 (Hijri 1401) on the 15th day of Ramadan, and a solar
eclipse on the 29th day of the month. There was a "second"
lunar eclipse in 1982 (Hijri 1402) on the 14th day of Ramadan,
and a solar eclipse on the 28th day of the month.
It is also particularly significant that in that particular
instance, there was a full lunar eclipse in the middle of Ramadan, a most
The occurrence of these incidents during the same period
coinciding with the signs of the Mahdi's emergence, and their miraculous
recurrence at the onset of the fourteenth Islamic century for two consecutive
years (1401-02) makes it possible for these events to be the signs foretold
by the hadiths.
The rise of a comet
A star with a luminous tail will rise from the
East before the Mahdi emerges. (Ka'b al-Ahbar)
A comet will be appearing in the East, giving
out illumination before he arrives. (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar
fi `Alamat al-Mahdi al-Muntazar, p. 53)
The rise of that star will occur after the eclipse
of the Sun and the Moon. (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi
Akhir al-zaman, p. 32)
As referred to by the hadiths,
In 1986 (1406), Halley's comet passed by Earth. The comet
is a bright, shining star that travels from East to West. This happened
after the lunar and solar eclipses of 1981 and 1982 (1401-1402).
The concurrence of this star's rise with other signs of
the Mahdi's emergence indicates that Halley's comet is the star pointed
to in the hadith.
(For further reference, please see, The
End of Times and the Mahdi, by Harun Yahya)
THE EVOLUTION DECEIT
THE THEORY OF EVOLUTION CONFLICTS WITH
THE QURâ€™AN - IV
by Harun Yahya
That Creation first from Earth and then from Water Indicates Evolutionary
Do you then disbelieve in Him who created you from dust, then from a
drop of sperm, and then formed you as a man? (Surat al-Kahf: 37)
Imam at-Tabari comments on this verse as follows:
‘Would you deny Allah, who created your father Adam
from dust, then created you from a man and a womanâ€™s fluids, then
wrapped you in human form, who made you a man, not a woman? Allah, who
gave you these things and made you what you are, brought you into being
to make you another living thing after you die and return to earth.â€™
(Tabari Commentary, Imam Tabari, volume three, page 1268)
Omer Nasuhi Bilmenâ€™s commentary on the same verse is:
‘… Do you deny the Almighty Allah who created
the Prophet Adam (as), the origin of your race and the cause of your creation,
(from dust), who then created you and (formed you as a man after creating
you) from a nutfa and a drop of sperm, who brought you into being as a
complete human being as a result of different stages of life? Because
denying the afterlife means denying the Almighty Allah, who gives you
the news that it will happen and who has the power to make it happen.
(Omer Nasuhi Bilmen Turkish Edition of and Commentary on the Qurâ€™an,
volume 4, page 1958)
As can be seen from the above commentaries, it is a purely subjective
view to use that and other verses which mention that man was created from
water as evidence for evolutionary creation. The verse bears no such meaning.
The expression ‘creation from dustâ€™ in the verse describes
the creation of the Prophet Adam (as), and creation from water refers
to the development of a man, starting with the sperm. If the stages of
creation in the Qurâ€™an are read carefully, bearing in mind the consecutive
processes, it will immediately be realized that that view is incorrect.
Many Qurâ€™anic verses refer to the same subject:
The likeness of ‘Isa in Allahâ€™s sight is the same as Adam.
He created him from earth and then He said to him, ‘Be!â€™ and
he was. (Surah Al ‘Imran: 59)
If we assume for just one moment that we have accepted the comments of
those who support evolutionary creation, then we would have to conclude
that the Prophet Jesus (as), whose creation is described as similar to
that of the prophet Adam (as), was also created by evolution, and it is
clear how illogical that would be.
In the other verses where there is reference to creation from water and
earth, what is being described, as we have just seen in the above example,
is not the evolutionary stages of man, but the stages of human creation
before the womb, during it, and after birth.
Mankind! if you are in any doubt about the Rising, know that We created
you from dust then from a drop of sperm then from a clot of blood then
from a lump of flesh, formed yet unformed, so We may make things clear
to you. We make whatever We want stay in the womb until a specified time
and then We bring you out as children so that you can reach your full
maturity. Some of you die and some of you revert to the lowest form of
life so that, after having knowledge, they then know nothing at all. And
you see the earth dead and barren; then when We send down water onto it
it quivers and swells and sprouts with luxuriant plants of every kind.
(Surat al-Hajj: 5)
It is He who created you from earth, then from a drop of sperm, then
from a clot of blood, then He brings you out as infants, then so you may
achieve full strength, then so you may become old men -though some
of you may die before that time -so that you may reach a predetermined
age and so that hopefully you will use your intellect. (Surath Ghafir:
He created the two sexes - male and female -
out of a sperm-drop when it spurted forth (Surat an-Najm: 45-46)
The Error that the First Man was Created over Time
Your Lord said to the angels, ‘I am going to create
a human being out of clay.â€™ (Surah Sad: 71)
Another error in evolutionary creation stems from the faulty interpretation
of the above verse. The underlined statement is translated as ‘I
am creating a human being out of clay,â€™ and it is claimed that this
indicates a slow creation over time. However, the Arabic version of the
verse makes it clear that this is a purely subjective view and entirely
‘innee khaliqun basharan min teeninâ€™ means ‘I am He
who created a human being out of clay.â€™
The verse says nothing like ‘I am creating.â€™ In fact, the
verse continues ‘When I have formed him and breathed My Spirit into
him, fall down in prostration to him!â€™ and it is clear from this
that the verb ‘createâ€™ here takes place in a single instant.
Indeed, the Islamic world does not translate it as ‘I am creating.â€™
For instance, the commentary of Suleyman Ates, an eminent Turkish Muslim
‘Your Lord told the angels “I am going to create a human
being out of clay.â€™
Allah told the angels He was going to create a human being out of putrid
clay. After giving the clay human form and breathing His own spirit into
him, he told the angels to prostrate themselves before him. The angels
all prostrated themselves before him. Only Satan did not prostrate himself
to manâ€™s ancestor, saying that he who was created from fire was
better than a human being created from clay.â€™
Ibn at-Tabari translates the same verse as ‘I am going to create
a human being out of clay,â€™ and provides this commentary:
‘… The Lord once told the angels ‘I am
going to create a human being out of clay. When I create him, order his
form and breathe my spirit into him, you will prostrate yourselves before
him.â€™ (Tabari Commentary, volume 4, page 1991)
(For further reference, please see, Why
Darwinism is Incompatible with the Qur'an, by Harun Yahya)
WAY OF SPEAKING
SPEAKING IN THE KNOWLEDGE THAT TASKS ARE
PERFORMED THROUGH ALLAH'S WILL
Another characteristic of the manner of speaking employed by the faithful
is that, when speaking of something they are to do, they say, "insha'Allah,"
that is, "If Allah wills." When they take the decision to perform
a particular task, they adopt all measures which are necessary. But, they
do not forget that it can only be accomplished through Allah's will. No
matter how much we want to accomplish something, or to what extent we
have done everything necessary, it will not be accomplished if Allah does
not will it. Allah reminds the faithful of this matter in the Qur'an:
Never say about anything, "I am doing that
tomorrow, without adding 'If Allah wills'." Remember your Lord when
you forget, and say, "Hopefully my Lord will guide me to something
closer to right guidance than this." (Surat al-Kahf: 23-24)
In order that the importance of this reminder be grasped, Allah prepares
a large number of examples in a person's in daily life. For example, one
might regard it as a sure thing that a holiday, which had been planned
in advance, and for which reservations and payments have been made, will
take place. It would appear as if there could be no reason whatsoever
for the holiday to be cancelled. The family, in plans for a holiday, could
go to bed early the night before a flight early the next morning, leave
home taking traffic conditions into account, and check over and over if
they have their tickets with them, but they will not make the flight if
Allah has not willed it. The fulfillment of the plan may be prevented
by a sudden illness, a traffic accident, a flight delay for whatever reason,
or the emergence of some duty which would take priority over the holiday.
If the family made plans without trusting in Allah, and saying, "We
will do this if Allah wills," they will be sorely disappointed if
they are confronted with some obstacle. Since they falsely believe that
tasks can be carried out without Allah's consent, our holiday-planners
will fret and grumble because they have not gone on holiday as expected.
They do not take into account, however, that if they had, they might have
suffered an unexpected accident, or met with some other unforeseen mishap,
and that, on the contrary, the failure to proceed as they had planned
may have actually been a blessing in many ways. To hold on to such error
can only cause anxiety, both in this world and in the afterlife.
Muslims know that Allah created everything for a certain purpose and
good. Therefore, if the family in our example is among the faithful, and
they instead proceeded on the assumption that they would go on holiday
only if Allah willed it, they will not be in any way disappointed by its
cancellation. They experience the peace of mind and comfort of knowing
that what is best and most beneficial for them depends on the will of
Saying, "Who knows what benefit there is in it for me?," they
attempt both to recognize that there must be some ultimate good, as well
as exhibit to those around them how true believers ought to think and
speak. Because they have surrendered themselves to Allah, and employed
behavior that demonstrates their gratitude and submission to Allah, they
enjoy the hope of reward in return for the morality they adopted, both
in this world and on the Day of Judgment.
NOT SPEAKING FROM THE LOWER-SELF AND FROM
Another superior moral characteristic reflected in the speech of the
faithful is that they avoid speaking on behalf of their selves and their
desires. Believers know that the lower self continually seeks to incite
them to behavior of which Allah will not approve. For this reason, they
speak not in the way their lower-selves suggest, but in the way inspired
by their consciences. In the Qur'an, the behavior of the Prophet Yusuf
(as) is offered as an example of this aspect of the morality of the faithful.
When he was falsely accused, and as a result imprisoned for years in a
dark dungeon, the Prophet Yusuf (as) refrained from defending himself,
but admitted that the lower-self would always lead people into evil:
I do not say my self was free from blame. The [lower] self indeed commands
to evil acts-except f or those my Lord has mercy on. My Lord, He
is Forgiving, Merciful. (Surah Yusuf: 53)
Speaking from one's desires is that which is done without taking into
consideration the approval of Allah, and instead thinking selfishly only
of one's own wishes. In communities which do not live by the values of
the Qur'an, people speak without thinking at all; they act on the spur
of the moment and out of the feelings that arise from within them. For
example, when a person makes a mistake, another may succumb quickly to
rage, and speaking out of this rage, uses a course, critical and inconsiderate
language, whereas one who hopes for the approval of Allah ought to use
a way of speaking which deals with the mistake with forgiveness, which
explains the mistake to the other person, and shows the way to correct
it. In that case, the faithful straight away employ their consciences
and say only whatever is most appropriate in accordance with the morality
explained in the Qur'an.
(For further reference, please see, Muslim
Way of Speaking, by Harun Yahya)
NAMES OF ALLAH
Everything in the heavens and everything in Earth belongs to Him. He
is the Most High, the All-Glorious. (Surat ash-Shura, 42:4)
Allahâ€™s might and grandeur is surely beyond humanityâ€™s grasp.
Yet, within the limits of their wisdom, people can still see and grasp
His might. Indeed, the entire universe abounds with countless examples
that indicate His greatness. A closer look at our own planet will make
people feel His sublimity.
The heavens carrying clouds that weigh many tons, mountains rising thousands
of meters in the air, oceans harboring millions of living beings, a lightening
flash and the noise of thunder following it, and billions of living beings
that have submitted to Allah—all of these and countless other details
are clear signs of Allahâ€™s existence.
To have a better grasp of our Lordâ€™s grandeur, letâ€™s move
beyond the limits of our world and think: We live in an unbounded space,
the universe, which contains billions of galaxies with countless billions
of stars. We live in one of these galaxies on a planet called Earth, which
rotates about its axis at a velocity of about 1.670 kilometers an hour.
Just thinking on these vast figures make us realize that our existence
in the universe is as insignificant as the existence of a dust particle
As this example also reveals, people given to sincere contemplation can
grasp the majesty of their Lord, Who creates billions of galaxies and
holds all of them in His hand. In one verse, Allah informs us about His
Allah, there is no deity but Him, the Living, the Self-Sustaining. He
is not subject to drowsiness or sleep. Everything in the heavens and Earth
belongs to Him. Who can intercede with Him except by His permission? He
knows what is before them and what is behind them, but they cannot grasp
any of His knowledge, except for what He wills. His Footstool encompasses
the heavens and Earth, and their preservation does not tire Him. He is
the Most High, the All-Glorious. (Surat al-Baqara, 2:255)
(For further reference, please see, Names
of Allah, by Harun Yahya)
WHAT DOES "REVELATION" MEAN?
Revelation is Allahâ€™s way of inspiring the personâ€™s
heart with whatever information He wills to provide. Based on the Qurâ€™anâ€™s
examples, revelation may be given by means of angels, "from behind
a veil," or be placed directly in the personâ€™s heart by Allah
without any intermediaries. Allah explains this matter as follows:
It is not for any human being that Allah should speak to
him, except by inspiration or from behind a veil, or He sends a messenger
who then reveals, with His permission, whatever He wills. He is indeed
Most High, All-Wise. (Surat ash-Shura, 51)
Prophet Musa (as) is given as an example. The Qurâ€™an
relates that when he saw a fire, he went to find out more about it:
Then when he reached it, a voice called out: "Musa!
I am your Lord. Take off your sandals. You are in the holy valley of Tuwa.
I have chosen you, so listen well to what is revealed. I am Allah. There
is no god but Me, so worship Me and establish prayer to remember Me."
(Surah Ta Ha, 11-14)
Another verse relates that the Qurâ€™an was revealed
to Prophet Muhammad (saas) by means of Jibril:
It is nothing but Revelation revealed, taught to him [the
Prophet] by one immensely strong, possessing power and splendor. He [Jibril]
stood there stationary—there on the highest horizon. Then he drew
near and hung suspended. He was two bow-lengths away or even closer. Then
he revealed to Allahâ€™s servant what Allah revealed. (Surat an-Najm,
Allahâ€™s revelation may also come through an invisible
voice, as was the case with Prophet Musa (as):
When Musa came to Our appointed time and his Lord spoke
to him, he said: "My Lord, show me Yourself so that I may look at
You." He [Allah] said: "You will not see Me, but look at the
mountain. If it remains firm in its place, then you will see Me."
But when His Lord manifested Himself to the mountain, He crushed it flat
and Musa fell unconscious to the ground. When he regained consciousness,
he said: "Glory be to You! I repent to You and I am the first of
the believers!" (Surat al-A`raf, 143)
Allah revealed the following to Maryam, the mother of Prophet
`Isa (as), by means of a voice from under a stream:
A voice called out to her from under her: "Do not grieve.
Your Lord has placed a small stream at your feet. Shake the trunk of the
palm toward you, and fresh, ripe dates will drop down on you. Eat and
drink, and delight your eyes. If you should see anyone at all, just say:
"I have made a vow of abstinence to the All-Merciful,
and today I will not speak to any human being." (Surah Maryam,
On the other hand, Prophet Musaâ€™s (as) mother was
told something in her heart:
We revealed to Musaâ€™s mother: "Suckle him, and
then when you fear for him, cast him into the sea. Do not fear or grieve,
[for] We will return him to you and make him one of the Messengers."
(Surat al-Qasas, 7)
(For further reference, please see, Quick Grasp of Faith 1,
by Harun Yahya)
By Harun Yahya
We did not create the heavens and the earth and everything between them
as a game. We did not create them except with truth but most of them do
not know it. (Surat ad-Dukhan: 38-39)
Have you ever thought about the fact that you did not exist before you
were conceived and then born into the world and that you have come into
existence from mere nothingness?
Have you ever thought about how the flowers you see in your living room
everyday come out of pitch black, muddy soil with fragrant smells and
are as colourful as they are?
Have you ever thought about how mosquitoes, which irritatingly fly around
you, move their wings so fast that we are unable to see them?
Have you ever thought about how the peels of fruits such as bananas,
watermelons, melons and oranges serve as wrappings of high quality, and
how the fruits are packed in these wrappings so that they maintain their
taste and fragrance?
Have you ever thought about the possibility that while you are asleep
a sudden earthquake could raze your home, your office, and your city to
the ground and that in a few seconds you could lose everything of the
world you possess?
Have you ever thought of how your life passes away very quickly, and
that you will grow old and become weak, and slowly lose your beauty, health
Have you ever thought about how one day you will find the angels of death
appointed by Allah before you and that you will then leave this world?
Well, have you ever thought about why people are so attached to a world
from which they will soon depart when what they basically need is to strive
for the hereafter?
The purpose of this book is to invite people to "think as they should"
and show ways of "thinking as they should". Someone who does
not think will remain totally distant from truths and lead his life in
self-deception and error. As a result, he will not grasp the purpose of
the creation of the world, and the reason for his existence on the earth.
Yet, Allah has created everything with a purpose.
SITE OF THE
UNION OF FAITHS
As people who believe in God and follow
His revelations, let us rally to a common formula - "faith".
Let's love God, Who is our Creator and Lord, and follow His commands.
And let us pray God to lead us to an even straighter path. When
Muslims, Christians and Jews rally to a common formula this way;
When they understand that they are friends not enemies, When they
see that the real enemy is atheism and paganism, then the world
will become a very different place.
Here, Jews, Christians and Muslims
are called to join in the light of common objectives to wage a joint
struggle against atheism, social and moral degeneration, terrorism,
and to spread good morals throughout the world. This call is to
all the sincere, scrupulous, benevolent, agreeable, decent, pacifist,
and just Jew s, Christians and Muslims.
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