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T H E Q U R' A N A N D M O D E R N S C I E N C E

by

Dr. Maurice Bucaille
(French Academy of Medicine)

NOT FOR SALE - FREE DISTRIBUTION

ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ

REVIVAL OF ISLAMIC HERITAGE SOCIETY
Mosque's Buildings & Islamic Projects Management
P.O. Box 38130 - ALDAHIEH, KUWAIT

digitized by

Aminuddin Ahmad
Muslim Study Center, 3030 N.Maryland Ave.
Milwaukee, WI 53211.
Malaysian student at UW-MILWAUKEE, June 1990

ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ

In the Name of Allah, Most Gracious Most Merciful

WHAT THIS BOOK IS ALL ABOUT

In ÿthis book, ÿDr. ÿBucaille narrates his encounter
with the Qur'an. ÿ"It is not a faith in Islam," ÿsays Dr.
Bucaille, ÿÿ"that ÿfirst ÿguided my ÿsteps, ÿÿbut ÿsimple
research for the truth. ÿThis is how I see it today. ÿÿIt
was ÿmainly ÿfact which, ÿby the time I had ÿfinished ÿmy
study, had led me to see in the Qur'an a text revealed to
a prophet." ÿWhat led him to this conviction was the fact
it would be unthinkable "for a man of Muhammad's time ÿto
have been the author of such statements on account of the
state of knowledge in his days."

For the purpose of his study, ÿDr. ÿBucaille grouped
such ÿQur'anic ÿverses containing scientific ÿdata ÿunder
general headings as Creation, Astronomy, the Earth, etc.

Touching on Creation, he refutes the age old Western
notion ÿ(deliberate or through ignorance) ÿthat ÿMuhammad
only ÿcopied ÿthe ÿgeneral ÿoutlines of ÿthe ÿBible. ÿÿHe
compares the version of the Bible and that of The ÿQur'an
and ÿconcludes ÿthat the Bible version is ÿscientifically
unacceptable, ÿÿwhereas the Qur'anic version, ÿÿnot ÿonly
agrees ÿperfectly ÿwith ÿthe data ÿdiscovered ÿby ÿmodern
science ÿbut ÿalso is remarkably free from the ÿerroneous
notions of the time. ÿHow can we then, ÿhe asks, ÿimagine
that ÿa man who drew his inspiration from the Bible could
have ÿbeen ÿthe author of the Qur'an, ÿand, ÿof ÿhis ÿown
accord, ÿÿhave corrected the Biblical text to arrive at a
general concept concerning the formation of the Universe,
when ÿthis ÿconcept was not formed until centuries ÿafter
his death?

This ÿbook contains a precious message ÿfor ÿtoday's
scientist in particular and modern man in general, but it
should ÿnot ÿbe forgotten, ÿas the author himself ÿwarns,
that the Qur'an is not interested to be a scientific book
but ÿit is religious book, ÿpar excellence. ÿThe Qur'an's
purpose ÿin ÿinviting ÿman to reflect ÿupon ÿthe ÿnatural
phenomena is to stress Divine Omnipotence. The fact that,
in ÿthese reflections, ÿwe can find allusion to the ÿdata
connected with scientific knowledge is surely another ÿof
God's ÿgift ÿwhose ÿvalue must shine out in this ÿage ÿof
materialistic atheism.


ACKNOWLEDGEMENT

The ÿMuslim Convert's Association of Singapore wishes ÿto
thank The Islamic Academy of Science (20B Jalan Daud, Kg.
Bahru, ÿKuala Lumpur, Malaysia) for giving the consent to
publish this book.






THE QUR'AN AND MODERN SCIENCE

ON ÿ9 NOVEMBER 1976, ÿan unusual lecture was given at the
French Academy of Medicine. ÿIts title was "Physiological
and ÿEmbryological ÿdata in the Qur'an. ÿI ÿpresented ÿmy
study ÿÿon ÿthe ÿexistence ÿin ÿthe ÿQur'an ÿof ÿÿcertain
statements ÿconcerning ÿphysiology and reproduction. ÿÿMy
reason ÿfor ÿdoing this was that our knowledge ÿof ÿthese
disciplines is such, that it is impossible to explain how
a ÿtext ÿproduced ÿat the time of the Qur'an ÿcould ÿhave
contained ideas that have only been discovered in ÿmodern
times.
There ÿis indeed no human work prior to modern times
that contains statements which were equally in advance of
the ÿstate ÿof ÿknowledge at the time they ÿappeared ÿand
which might be compared to the Qur'an.
In addition to this, a ÿcomparative study of data of
a ÿsimilar kind contained in the Bible (Old Testament and
Gospels) ÿseemed desirable. ÿThis is how the project ÿwas
formed ÿof ÿa confrontation between modern knowledge ÿand
certain ÿÿpassages ÿÿin ÿthe ÿHoly ÿScriptures ÿof ÿÿeach
monotheistic religion. ÿIt resulted in the publication of
a ÿbook ÿunder ÿthe title, ÿTHE BIBLE, ÿÿTHE ÿQUR'AN ÿAND
SCIENCE. ÿÿThe first French edition appeared in May ÿ1976
(Seglers, ÿParis). English* ÿand Arabic editions have now
been published.
It ÿcomes as no surprise to learn that Religion ÿand
Science have always been considered to be twin sisters by
Islam ÿand that today, ÿat a time when science has ÿtaken
such great strides, they still continue to be associated,
and ÿfurthermore certain scientific data are used fro the
better understanding of the Qur'anic test. ÿWhat is more,
in a century where, ÿfor many, scientific truth has dealt
a ÿdeathblow ÿto religious belief, ÿit is ÿprecisely ÿthe
discoveries of science that, ÿin an objective examination
of ÿÿthe ÿÿIslamic ÿRevelation, ÿÿhave ÿhighlighted ÿÿthe
supernatural ÿÿcharacter ÿof ÿcertain ÿaspects ÿÿof ÿÿthe
revelation.
When ÿall ÿis said and ÿdone, ÿÿgenerally ÿspeaking,
scientific knowledge would seem, ÿin spite of what people
may ÿsay, ÿÿto be highly conducive to reflection ÿon ÿthe
existence of God.
Once ÿwe ÿbegin to ask ourselves in an ÿunbiased ÿor
unprejudiced ÿwas ÿabout the metaphysical lessons ÿto ÿbe
derived from some of today's knowledge, ÿ(for example our
knowledge ÿof ÿthe ÿinfinitely small or ÿthe ÿproblem ÿof
life), we indeed discover many reasons for thinking along
these ÿÿline. ÿÿÿWhen ÿwe ÿthink ÿabout ÿthe ÿÿremarkable
organization presiding over the birth and maintenance ÿof
life, ÿit surely becomes clear that the likelihood of ÿit
being ÿthe result of chance gets less and less, ÿÿas ÿour
knowledge ÿand ÿprogress in this field ÿexpand. ÿÿCertain
concepts must appear to be increasingly unacceptable; for
example, ÿthe one put forward by the French of the ÿNobel
price ÿof Medicine who tried to get people to admit ÿthat
living ÿÿmatter ÿwas ÿself-created ÿas ÿthe ÿÿresult ÿÿof
fortuitous ÿcircumstances ÿunder ÿthe effect ÿof ÿcertain
outside ÿinfluences ÿusing simple ÿchemical ÿelements ÿas
their base. ÿFrom this it is claimed that living organism
came into being, leading to the remarkable complex called
man. ÿÿTo me, ÿit would seem that the scientific progress
made in understanding the fantastic complexity of ÿhigher
beings provides strong arguments in favor of the opposite
theory: in other words, the existence of an extraordinary
methodical ÿorganization ÿpresiding over ÿthe ÿremarkable
arrangement of the phenomena of life.
In ÿmany ÿparts of the Book, ÿthe Qur'an leads, ÿÿin
simple terms, to his kind of general reflection. ÿBut it
also ÿcontain ÿinfinitely ÿmore precise ÿdata ÿwhich ÿare
directly ÿrelated to facts discovered by modern ÿscience:
these ÿare ÿwhat ÿexercise the ÿmagnetic ÿattraction ÿfor
today's scientist.



ENCYCLOPEDIA KNOWLEDGE NECESSARY TO UNDERSTAND THE QURAN

For ÿmany centuries, ÿman was unable to study ÿthem,
because he did not posses sufficient scientific mean. ÿIt
is ÿonly today that numerous verses of the Qur'an dealing
with natural phenomena have become fully ÿcomprehensible.
I ÿshould ÿeven go so far as to say that, ÿÿin ÿthe ÿ20th
century, ÿwhat is compartmentalization of ever increasing
knowledge, ÿÿit ÿis ÿnot ÿalways ÿeasy ÿfor ÿthe ÿaverage
scientist to understand everything he reads in the Qur'an
on such subjects, ÿwithout having recourse to specialized
research. ÿThis means that to understand all such ÿverses
of the Qur'an one is today required to have an absolutely
encyclopaedic ÿknowledge, ÿÿby which I mean, ÿÿone ÿwhich
embraces very many discipline.
I use the word 'science' to mean knowledge which has
been ÿsoundly ÿestablished. ÿÿIt ÿdoes ÿnot ÿinclude ÿthe
theories which for a time helped to explain the phenomena
or a series of phenomena only to be abandoned later on in
favor ÿof ÿexplanations which have become more ÿplausible
thanks to scientific progress. I basically only intend to
deal with comparison between statements in the Qur'an and
the ÿknowledge ÿwhich ÿis not likely ÿto ÿbe ÿsubject ÿto
further discussion. ÿWherever I introduce scientific fact
which are not yet 100% ÿestablished, I shall, ÿof course,
make this quite clear.
There are also some very rare examples of statements
in the Qur'an which have not, ÿas yet, ÿbeen confirmed by
modern ÿscience: ÿI ÿshall refer to these by pointing out
that ÿall the evidence leads scientist to regard them ÿas
being ÿhighly ÿprobable. ÿÿAn ÿexample ÿof ÿthis ÿis ÿthe
statement ÿin the Qur'an that life is of aquatic ÿorigin;
and ÿanother is that somewhere in the Universe there ÿare
earth similar to our own.
These scientific consideration should not, ÿhowever,
make ÿus forget that the Qur'an remains a religious ÿbook
par excellence and it cannot, ÿof course, ÿbe expected to
have ÿa ÿ'scientific' ÿpurpose per se. ÿWhenever ÿman ÿis
invited ÿto ÿreflect upon the works of creation ÿand ÿthe
numerous ÿnatural phenomena he can observe, ÿthe ÿobvious
intention, ÿÿin using such examples, ÿis to stress Divine
Omnipotence. The fact that, in these reflections, ÿwe can
find ÿÿallusions ÿÿto ÿdata ÿconnected ÿwith ÿÿscientific
knowledge ÿis ÿsurely another of God's gift ÿwhose ÿvalue
must ÿÿshine ÿÿin ÿan ÿage ÿwhere ÿscientifically ÿÿbased
materialistic ÿatheism ÿseeks ÿto ÿgain ÿcontrol ÿat ÿthe
expense of the belief in God.
Throughout ÿmy ÿresearch I have constantly tried ÿto
remain totally objective. ÿI ÿbelieve I have succeeded in
approaching ÿthe ÿstudy ÿof ÿthe ÿQur'an ÿwith ÿthe ÿsame
objectivity ÿthat a doctor has when he opens a file on ÿa
patient: In other words, by carefully confronting all the
symptoms ÿhe can find to arrive at a diagnosis. ÿI ÿÿmust
admit ÿthat ÿit was certainly not a faith in ÿIslam ÿthat
first ÿguided ÿmy steps, ÿbut simple ÿresearch ÿfor ÿthe
truth. ÿÿThis is how I see it today. ÿIt was mainly ÿfact
which, by the time I had finished my study, had led me to
see in the Qur'an text revealed to a prophet.
We ÿshall ÿexamine statements in ÿthe ÿQur'an ÿwhich
appear today merely to record scientific truth, but which
men in former times were only able to grasp the ÿapparent
meaning. ÿHow is it possible to imagine that, ÿwere there
any ÿsubsequent alterations to the texts, ÿthese ÿobscure
passages scattered throughout the text of the Qur'an were
able ÿÿto ÿescape ÿhuman ÿmanipulation? ÿÿThe ÿÿslightest
alteration to the text would automatically have destroyed
the remarkable coherence which is characteristic of them,
and prevented us from establishing their conformity ÿwith
modern knowledge. The presence of these statements spread
throughout ÿthe ÿQur'an looks to the ÿimpartial ÿobserver
like an obvious hallmark of authenticity.
The ÿQur'an is a preaching which was made ÿknown ÿto
man ÿin ÿthe course of a Revelation which lasted ÿroughly
twenty ÿyears. ÿIt spanned two periods of equal length on
either ÿside ÿof the Heigra. ÿIn view of ÿthis, ÿÿit ÿwas
natural ÿfor reflections having a scientific aspect to be
scattered ÿthroughout ÿthe Book. ÿIn the case of a ÿstudy
such ÿas ÿthe one we have made, ÿwe had to ÿregroup ÿthem
according to subject, collecting them sura by sura.
How should they be classified? ÿI could not find any
indications ÿin ÿthe ÿQur'an ÿsuggesting ÿany ÿparticular
classification. ÿÿSo ÿI ÿhave ÿdecided ÿto ÿpresent ÿthem
according to my own personal one.
It ÿwould seem to me, ÿthat the first subject to ÿbe
dealt ÿwith ÿis ÿthe Creation. ÿHere it ÿis ÿpossible ÿto
compare ÿthe ÿverses ÿreferring to this ÿtopic ÿwith ÿthe
general ÿideas ÿprevalent today on the formation ÿof ÿthe
Universe. ÿÿNest, ÿÿI ÿhave divided up verses ÿunder ÿthe
following general headings: ÿAstronomy, ÿthe Earth, ÿÿthe
Animal ÿÿand ÿÿVegetable ÿkingdoms, ÿÿMan, ÿÿÿand ÿÿHuman
Reproduction ÿin ÿparticular; ÿthe latter ÿis ÿa ÿsubject
which, ÿin the Qur'an, is alloted a very important place.
To ÿthese ÿgeneral headings it is possible ÿto ÿadd ÿsub-
headings.
Furthermore, ÿÿI ÿÿthought ÿit is useful to ÿmake ÿa
comparison between Qur'anic and Biblical narrations ÿfrom
the point of view of modern knowledge. This has been done
in ÿthe case of such subjects as the Creation, ÿthe Flood
and the Exodus.



CREATION OF THE UNIVERSE

Let ÿus ÿfirst examine the Creation as described ÿin ÿthe
Qur'an.

An extremely important general idea emerges: that is
its dissimilarity with the Biblical narration. ÿThe ÿidea
contradicts the parallels which are often, ÿand ÿwrongly,
drawn ÿÿby ÿwestern ÿauthors ÿto ÿunderline ÿsolely ÿÿthe
resemblances between the two texts.
When talking of the Creation, ÿas of other subjects,
there ÿis ÿa ÿstrong tendency in the West to ÿclaim ÿthat
Muhammad ÿonly copied the general outlines of the ÿBible.
It is indeed possible to compare the six days of Creation
as described in the Bible, ÿplus an extra day of rest ÿon
God's sabbath, with this verse from sura AL-A'RAF:

Your Lord is Allah Who created the heavens and the
earth in six days. (Quran 7:54)

We ÿÿmust ÿpoint ÿout ÿstraight ÿaway ÿthat ÿÿmodern
commentators ÿstress ÿthe interpretation of ÿAYYAM, ÿÿone
translation of which is 'days', as meaning 'long periods'
or 'ages' rather than periods of twenty-four hours.
What ÿto me appears to be fundamental importance ÿis
that, ÿÿin ÿcontrast ÿto the narration continued ÿin ÿthe
Bible, ÿÿthe Qur'an does not lay down a sequence for ÿthe
Creation of the Earth and Heavens. ÿIt refers both to the
Heavens ÿbefore ÿthe ÿEarth ÿand ÿthe ÿEarth ÿbefore ÿthe
Heavens, when it talks of the Creation in general, ÿas in
this verse of sura TAHA:

(God) who created the earth and the high heavens
(Quran 20:4).

In fact, the notion to be derived from the Qur'an is
one ÿof a con-comitance in the celestial and ÿterrestrial
evolutions. ÿÿThere are also absolutely fundamental ÿdata
concerning ÿthe ÿexistence ÿof an ÿinitial ÿgaseous ÿmass
(dukhan) ÿwhich is unique and whose elements, although at
first fused together (ratq) subsequently became separated
(fatq). This notion is expressed in the sura Fussilat:

God turned to Heaven when it was smoke (Quran 41:11)

And the same is expressed in sura AL-ANBIYA':

Do not the Unbelievers see that the heavens and the
earth were joined together, then we clove them
asunder? (Qur'an 21:30).

The ÿseparation process resulted in the formation of
multiple worlds, a ÿnotion which crops up dozens of times
in the Qur'an, ÿonce it has formed the first verse in the
sura AL-FATIHA:

Praise be to God, the Lord of the Worlds (Quran 1:1)

All ÿthis is in perfect agreement with modern ÿideas
on ÿthe ÿexistence of primary nebula and the ÿprocess ÿof
secondary separation of the elements that had formed ÿthe
initial ÿunique ÿmass. ÿThis separation resulted ÿin ÿthe
formation of galaxies and then, ÿwhen these divided, ÿÿof
stars from which the planets were to be born.
Reference ÿÿis ÿalso ÿmade ÿin ÿthe ÿQur'an ÿto ÿÿan
intermediary ÿCreation between the Heavens and the Earth,
as in the sura AL-FURQAN:

God is the one. Who created the Heavens, the earth
and what is between them (Qur'an 25:59).

It ÿwould ÿseem ÿthat ÿthis ÿintermediary ÿÿCreation
corresponds ÿto the modern discovery of bridges of matter
which are present outside organized astronomical systems.
This ÿsurvey certainly shows us how modern data ÿand
statements ÿin ÿthe ÿQur'an agree on a ÿlarge ÿnumber ÿof
points. ÿÿWe have come a long way from the Biblical ÿtext
with its successive phases that are totally unacceptable;
especially the one placing the Creation of the Earth ÿ(on
the ÿ3rd. ÿday) ÿbefore that of the Heavens (on the ÿ4th.
day), ÿwhen it is a known fact that our planet comes from
its own star, the Sun. In such circumstances, ÿhow can we
imagine ÿthat ÿa ÿman who drew his inspiration ÿfrom ÿthe
Bible could have been the author of the Qur'an, ÿand, ÿof
his ÿown ÿaccord, ÿÿhave corrected the Biblical ÿtext ÿto
arrive ÿat a general concept concerning the formation ÿof
the ÿUniverse, ÿÿwhen this concept was not to ÿbe ÿformed
until centuries after his death?



ASTRONOMY - LIGHT AND MOVEMENT

Let us now turn to the subject of Astronomy.

Whenever ÿI describe the details the Qur'an contains
on ÿcertain ÿpoints ÿof astronomy to westerners, ÿÿit ÿis
unusual ÿfor someone not to reply that there ÿis ÿnothing
special ÿin this, ÿconsidering the Arabs ÿmade ÿimportant
discoveries in this field long before the Europeans.
This ÿis, ÿÿin fact, ÿa ÿÿsingularly ÿmistaken ÿidea
resulting ÿfrom ÿan ignorance of history. ÿIn ÿthe ÿfirst
place, ÿÿscience was developed in Arabian countries at ÿa
time ÿthat was considerably after the Qur'anic Revelation
had ÿoccurred; ÿin the second, ÿthe scientific ÿknowledge
prevalent at the highpoint of Islamic civilization ÿwould
not ÿhave ÿmade ÿit possible for a human ÿbeing ÿto ÿhave
written ÿstatements on the Heavens comparable to those in
the Qur'an.
Here ÿagain, ÿthe subject is so wide that I can only
provide an outline of it.
Whereas ÿthe Bible talks of the Sun and the Moon ÿas
two ÿÿluminaries ÿÿdiffering ÿÿin ÿÿsize, ÿÿÿthe ÿÿQur'an
distinguishes ÿbetween ÿthem ÿby ÿthe ÿuse ÿof ÿdifferent
epithets: light (nur) for the Moon, torch (siraj) for the
Sun. The first is an inert body which reflects light, the
second ÿa ÿcelestial formation in a ÿstate ÿof ÿpermanent
combustion, and a source of light and heat.
The ÿword 'star' ÿ(najm) ÿis accompanied by ÿanother
qualifying ÿin which indicates that it burns and ÿconsume
itself as it pierces through the shadow of the night: ÿit
is the word THAKIB.
In ÿthe Qur'an, ÿthe KAWKAB definitely seems to mean
the ÿplanets which are celestial formations that ÿreflect
and do not produce light like the sun.
Today it is known how the celestial organization ÿis
balanced ÿby the position of stars in a defined orbit and
the ÿinterplay of gravitational forces related ÿto ÿtheir
mass and speed of movement, each with its own motion. But
isn't this what the Qur'an describes, in terms which have
only ÿbecome ÿcomprehensible ÿin our own ÿday, ÿÿwhen ÿit
mentions ÿthe foundation of this balance in the sura ÿAL-
ANBIYA':

[God is] the One Who created the night, the day, the
sun and the moon. Each one is travelling in an orbit
with its own motion (Quran 21:33).

The ÿArabic word which expresses this movement is ÿa
verb ÿSABAHA (YASBAHUN in the text); ÿit carries with ÿit
the idea of a motion which comes from any moving body, be
it the movement of one's legs as one runs on the ÿground,
or ÿthe ÿaction of swimming in water. ÿIn the case ÿof ÿa
celestial ÿbody, ÿÿone is forces to translate it ÿin ÿthe
original ÿsense, ÿÿthat ÿis, ÿ'to travel with ÿone's ÿown
motion'.
The ÿdescription ÿof the sequence of day ÿand ÿnight
would, ÿin itself, ÿbe rather commonplace were it not for
the fact that, ÿin the Qur'an, ÿit is expressed in ÿterms
that ÿtoday are highly significant. ÿThis is ÿbecause ÿit
uses ÿthe ÿverb KAWWARA in the ÿsura ÿAL-ZUMAR(39:5) ÿÿto
describe ÿthe way night 'winds' ÿor 'coils' ÿitself about
the ÿday and the day about the night, ÿjust as, ÿÿin ÿthe
original ÿmeaning of the verb, ÿa ÿturban is wound around
the head. This is a totally valid comparison; ÿyet at the
time ÿthe ÿQur'an was revealed, ÿÿthe ÿastronomical ÿdata
necessary to draw it were unknown.
The evolution of Heavens and the notion of a settled
place ÿfor ÿthe ÿSun ÿare also described. ÿÿThey ÿare ÿin
agreement ÿwith highly detailed modern ideas. ÿThe Qur'an
also ÿseems ÿto ÿhave alluded to ÿthe ÿexpansion ÿof ÿthe
Universe.
There is also the conquest of space. ÿThis has ÿbeen
undertaken ÿthanks ÿto remarkable technological ÿprogress
and ÿhas resulted in man's journey to the Moon. ÿBut this
surely springs to mind when we read the sura AL-RAHMAN:

O assembly of jinns and men, if you can penetrate
regions of the heavens and the earth, then penetrate
them! You will not penetrate them save with [our]
Power (Quran 55:33).

This power comes from All-Mighty, and the subject of
the ÿwhole ÿsura ÿis ÿan invitation ÿto ÿrecognize ÿGod's
Beneficence to man.



THE EARTH

Let us now return to Earth.

Let us examine, for example, this verse in the surah
AL-ZUMAR:

Hast thou not seen that God sent water down from the
sky and led it through sources into the ground? Then
He caused sown fields of different colors to grow
(Qur'an 39:21).

Such notions seem quite natural to us today, ÿbut we
should ÿnot forget that they were not prevalent long ago.
It ÿwas ÿnot until the sixteenth century, ÿÿwith ÿBernard
Palissy, that we gained the first coherent description of
the water cycle. ÿPrior to this, ÿpeople talked about the
theory whereby the water of the oceans, ÿunder the effect
of ÿthe winds, ÿwere thrust towards the interior ÿof ÿthe
continents. ÿÿThey ÿthen returned to the oceans ÿvia ÿthe
great abyss, ÿwhich, since Plato's time, ÿhas been called
the Tartarus. In the seventeenth century, a great thinker
such ÿas ÿDescartes ÿbelieved in it, ÿÿand ÿeven ÿin ÿthe
nineteenth ÿcentury there was still talk of ÿAristotle's
theory, ÿÿaccording to which water was condensed in ÿcool
mountain ÿcaverns and formed underground lakes ÿthat ÿfed
springs. ÿÿToday, ÿwe know that it is the infiltration of
rainwater ÿthat is responsible for this. ÿIf one compares
the ÿfacts of modern hydrology with the data to be ÿfound
in ÿnumerous ÿverses of the Qur'an on this subject, ÿÿone
cannot fail to notice the remarkable degree of ÿagreement
between the two.
In geology, a fact of recently acquired knowledge is
the phenomena of folding, ÿwhich was to form the mountain
ranges. ÿThe same is true of the earth's crust, ÿwhich is
like a solid shell on which we can live, while the deeper
layers ÿare hot and fluid, ÿand thus inhospitable to ÿany
form of life. ÿIt is also known that the stability of the
mountains ÿis linked to the phenomena of folding, ÿfor it
was ÿthe folds that were to provide foundations ÿfor ÿthe
reliefs that constituted the mountains.
Let us now compare modern ideas with one verse among
many ÿin the Qur'an that deals with this subject. ÿIt ÿis
taken from the sura AL-NABA':

Have We not made the earth expanse and the mountains
stakes? (Qur'an 78:6-7).

The stakes (AWTAD), which are driven into the ground
like ÿthose ÿused ÿto ÿanchor ÿa ÿtent, ÿÿare ÿthe ÿÿdeep
foundations of geological folds.
Here, ÿas in the case of other topics, the objective
observer ÿcannot ÿfail ÿto ÿnotice ÿthe ÿabsence ÿof ÿany
contradiction with modern knowledge.
But more than anything else, I was struck, at first,
by ÿstatements in the Qur'an dealing with living ÿthings,
both ÿin the animal and vegetable ÿkingdoms, ÿÿespecially
with regard to reproduction.
I must once again stress the fact, ÿthat it is ÿonly
since modern times, that scientific progress has made the
content ÿof many such verses more comprehensible ÿto ÿus.
There ÿare ÿalso ÿother ÿverses ÿwhich ÿare ÿmore ÿeasily
understandable, ÿÿbut which conceal a biological ÿmeaning
that is highly significant. ÿThis is the case of the sura
AL-ANBIYA', a part of which has already been quoted:

Do not the unbelievers see that the heavens and the
earth were joined together, then We clove them
asunder and We got every living thing out of water.
Will they then not believe (Quran 21:30).

This ÿis an affirmation of the modern idea that ÿthe
origin of life is aquatic.
Progress in botany at the time of Muhammad was in no
country ÿadvanced ÿenough for it to be established ÿas ÿa
rule ÿthat ÿplants ÿhave ÿboth ÿmale ÿand ÿfemale ÿparts.
Nevertheless, we may read the following in the sura TAHA:

(God in the One Who) sent water down from the sky
and thereby We brought forth pairs of plants each
separate from each other (Quran 20:53).

Today, ÿÿwe know that fruits comes from plants ÿthat
have ÿsexual ÿcharateristics ÿ(even when ÿit ÿcomes ÿfrom
unfertilized flowers, ÿlike bananas). In the sura AL-RA'D
we read:

Of all fruits [God] placed [on the earth] two of a
pair (Quran 13:3).

Reflections ÿon reproduction in the ÿanimal ÿkingdom
were ÿlinked ÿto those on human reproduction. ÿÿWe ÿshall
examine them presently.
In ÿthe ÿfield ÿof physiology, ÿthere is ÿone ÿverse
which, to me, appears extremely significant: one thousand
years ÿbefore the discovery of the circulation of ÿblood,
and ÿroughly thirteen centuries before it was known ÿwhat
happened ÿin the intestine to ensure that the organs were
nourished by the process of digestive absorption, a verse
in the Qur'an describes the source of the constituents of
milk, in conformity with these notions.
To ÿunderstand ÿthis ÿverse, ÿwe have to ÿknow ÿthat
chemical reactions occur in the intestine and that, ÿfrom
there, ÿÿa ÿsubstances extracted from food pass into ÿthe
bloodstream via a complex system, sometimes by way of the
liver, ÿÿdepending on their chemical nature. ÿÿThe ÿblood
transports ÿthem ÿto all the organs of the ÿbody, ÿÿamong
which are the milk-producing mammary glands.
Without entering into detail, let us just say that,
basically, ÿÿthere is the arrival of ÿcertain ÿsubstances
from ÿthe contents of the intestines into the vessels ÿof
the ÿintestinal wall itself, ÿand the ÿtransportation ÿof
these substances by the bloodstream.
This concept must be fully appreciated, if we are to
understand this verse in the Qur'an AL-NAHL:

Verily, in cattle there is a lesson for you. We give
you drink of what is inside their bodies, coming
from a conjunction between the contents of the
intestines and the blood, a milk pure and pleasant
for those who drink it (Quran 16:66).



THE CREATION OF MAN

In ÿthe ÿQur'an the subject ÿof ÿhuman ÿreproduction
leads ÿto ÿa multitude of statements which ÿconstitute ÿa
challenge to the embryologist seeking a human explanation
to ÿthem. ÿÿIt ÿwas ÿonly after the birth ÿof ÿthe ÿbasic
sciences ÿwhich ÿwere to contribute to our ÿknowledge ÿof
biology, ÿÿand ÿespecially ÿafter the ÿinvention ÿof ÿthe
microscope, ÿÿÿthat ÿman ÿwas ÿable ÿto ÿunderstand ÿsuch
statements. ÿÿIt ÿwas impossible for a man living in ÿthe
early seventh century to have expressed such ideas. There
is ÿnothing to indicate that, ÿat this time, ÿmen in ÿthe
Middle ÿEast ÿand ÿArabia knew anything more ÿabout ÿthis
subject ÿthan ÿmen ÿliving in Europe ÿor ÿanywhere ÿelse.
Today, ÿÿthere are many Muslims with a thorough knowledge
of ÿthe ÿQur'an ÿand natural sciences ÿwho ÿhave ÿclearly
recognized ÿthe comparisons to be made between verses ÿof
the Qur'an dealing with reproduction and human knowledge.
I ÿshall always remember the comment of an eighteen ÿyear
old ÿMuslim, ÿbrought up in Saudi Arabia, ÿreplying to ÿa
reference to the question of reproduction as described in
the ÿQur'an. ÿÿPointing to it, ÿhe said, ÿ'But this ÿbook
provides ÿus ÿwith all the essential information ÿon ÿthe
subject. ÿÿWhen ÿI was at school they used the Qur'an ÿto
explain to me how children were born; ÿyour books on sex-
education are a bit late on the scene!'
It is on this point in particular, that a comparison
between ÿthe beliefs current at the time of ÿthe ÿQur'an,
that ÿwere ÿfull ÿof superstitions and ÿmyths, ÿÿand ÿthe
contents of the Qur'an and modern data, ÿleaves us amazed
at ÿthe degree of concordance between the latter and ÿthe
absence ÿof ÿany reference in the Qur'an to the ÿmistaken
ideas that were prevalent at the time.
Let us now isolate, ÿfrom all these verses, ÿprecise
ideas concerning the complexity of the fertilizing liquid
and ÿthe ÿfact ÿthat ÿan ÿinfinitely ÿsmall ÿquantity ÿis
required to ensure fertilization, its 'quintessence' - if
I may so translate the Arabic word 'SULALA'.
The ÿimplantation of the egg in the ÿfemale ÿgenital
organ ÿis ÿperfectly described in several verses ÿby ÿthe
word 'ALAQ, ÿwhich is also the title of the sura in which
it appears:

God fashioned man from something which clings
(Quran 96:2).

I ÿdo not think there is any reasonable ÿtranslation
of the word 'ALAQ other than to use its original sense.
The ÿevolution ÿof the embryo ÿinside ÿthe ÿmaternal
uterus is only briefly described, ÿbut the description is
accurate, ÿÿbecause ÿthe ÿsimple words ÿreferring ÿto ÿit
correspond ÿexactly to fundamental stages in its ÿgrowth.
This ÿis ÿwhat ÿwe ÿread in a verse ÿfrom ÿthe ÿsura ÿAL-
MU'MINUN:

'We fashioned the thing which clings into a chewed
lump of flesh and We fashioned the chewed flesh into
bones and We clothed the bones with intact flesh'
(Quran 23:14).

The term 'chewed flesh' ÿ(MUDGA) corresponds exactly
to the appearance of the embryo at a certain stage in its
development.
It ÿis ÿknown that the bones developed ÿinside ÿthis
mass and that they are then covered with muscle. ÿThis is
the meaning of the term 'intact flesh' (LAHM).
The ÿembryo passes through a stage where some ÿparts
are in proportion and others out of proportion with ÿwhat
is ÿlater ÿto become the individual. ÿMaybe this ÿis ÿthe
meaning ÿof ÿa verse in the sura AL-HAJJ which ÿreads ÿas
follows:

We fashioned [man] into something which clings into
a lump of flesh in proportion and out of proportion
(Quran 22:5).

Next, ÿÿwe have a reference to the appearance of the
senses and viscerae in the sura AL-SAJADA:

[God] appointed for you the sense of hearing, sight
and the viscerae (Qur'an 32:9).

Nothing ÿÿhere ÿÿcontradicts ÿÿtoday's ÿÿdata ÿÿand,
furthermore, ÿÿnone of the mistaken ideas of the time has
crept into the Qur'an.



QURAN AND BIBLE

We ÿhave ÿnow come to the last subject; ÿit ÿis ÿthe
confrontation, ÿwith modern knowledge, of passages in the
Qur'an that are also referred to in the Bible.
We have already caught a glimpse of the problem when
talking of the creation. ÿEarlier I stressed the ÿperfect
agreement ÿbetween ÿmodern ÿknowledge and verses ÿin ÿthe
Qur'an, ÿÿand ÿpointed ÿout that the ÿBiblical ÿnarration
contained ÿÿÿstatements ÿÿÿthat ÿÿÿwere ÿÿÿscientifically
unacceptable. This is hardly surprising when we know that
the ÿgreat ÿnarration ÿof the Creation contained ÿin ÿthe
Bible was the work of priests living in the sixth century
BC, ÿhence the term 'Sacerdotal' ÿnarration. ÿThis ÿseems
mainly to have been conceived as the theme of a preaching
designed ÿto ÿexhort people to observe the sabbath. ÿÿThe
narration ÿwas constructed with a definite end ÿin ÿview,
and, ÿÿas Father de Vaux (s former head of ÿthe ÿBiblical
School of Jerusalem) ÿhas noted, this end was essentially
legalist in character.
The ÿBible ÿalso contains a much shorter ÿand ÿolder
narration ÿof ÿthe ÿCreation, ÿÿthe ÿso-called ÿ'Yahvist'
version, ÿwhich approaches the subject from a ÿcompletely
different angle.
They are both taken from Genesis, ÿthe first book of
the Pentateuch or Taurah: ÿMoses is supposed to have been
its author, ÿbut the text we have today has, ÿas we know,
undergone many changes.
The ÿSacerdotal ÿnarration of Genesis is famous ÿfor
its ÿwhimsical genealogies, ÿthat go back to ÿAdam, ÿÿand
which ÿnobody takes very seriously. ÿNevertheless, ÿÿsuch
Gospel ÿauthors as Matthew and Luke have reproduced them,
more ÿor ÿless verbatim, ÿin their genealogies of ÿJesus.
Matthew ÿgoes back as far as Abraham, ÿand Luke to ÿAdam.
All ÿthese ÿwritings, ÿare ÿscientifically ÿunacceptable,
because they set a figure on the age of the world and the
time man appeared on earth, ÿwhich is most definitely out
of ÿkeeping ÿwith what has today ÿbeen ÿestablished ÿwith
certainty. ÿThe Qur'an, on the other hand, ÿis completely
free of data of this kind.
Earlier on, ÿwe also noted how perfectly the ÿQur'an
agrees with general, modern ideas on the formation of the
Universe, ÿÿwhereas ÿthe ÿBiblical ÿnarration ÿstands ÿin
contradiction ÿto them; ÿthe allegory of ÿthe ÿprimordial
waters is hardly tenable, nor is the creation of light on
the ÿfirst ÿday, ÿbefore the creation of the stars ÿwhich
produces ÿthe ÿlight; ÿthe existence of an evening and ÿa
morning before the creation of the earth; the creation of
the ÿearth on the third day before that of the sun on the
fourth; ÿÿthe ÿappearance of beasts of the earth ÿon ÿthe
sixth day after the appearance of the birds of the air on
the fifth day, although the former came first; ÿall these
statements ÿare ÿthe result of beliefs prevalent ÿat ÿthe
time ÿthis ÿtext ÿwas written and do not have ÿany ÿother
meaning.
As for the genealogies contained in the Bible, which
from ÿthe ÿbasis ÿof the Jewish calendar as ÿassert ÿthat
today ÿthe ÿworld is 5738 ÿyears old, ÿthese ÿare ÿhardly
admissible either. ÿOur solar system may well be 4« (four
and ÿa ÿhalf) ÿbillion years old, ÿand the appearance ÿon
Earth of man, ÿas we know him today, ÿmay be estimated in
tens of thousands of years, if not more.
It is absolutely essential, therefore, ÿto note that
the ÿQur'an ÿdoes not contain any such indications as ÿto
date, and that these are specific to the Biblical text.
There is a second, ÿhighly significant, ÿsubject ÿof
comparison between the Bible and the Qur'an: ÿthis is the
Flood. In actual fact, the Biblical narration is a fusion
of ÿÿtwo ÿdescriptions ÿin ÿwhich ÿevents ÿÿare ÿÿrelated
differently. ÿÿThe Bible speaks of a universal flood ÿand
places it roughly 300 years before Abraham. ÿAccording to
what ÿwe know of Abraham, ÿthis would imply ÿa ÿuniversal
cataclysm ÿÿaround ÿthe ÿtwenty-first ÿor ÿÿtwenty-second
century ÿBC. ÿÿThis ÿwould ÿbe ÿuntenable, ÿÿin ÿview ÿof
historical data.
How can we accept the idea that, in the twenty-first
or twenty-second century BC, ÿall civilization was ÿwiped
off the face of the Earth by a universal cataclysm, ÿwhen
we know that this period corresponds, for example, to the
one preceding the Middle Kingdom in Egypt, at roughly the
date of the first Intermediary period before the eleventh
dynasty?
None ÿof ÿthe ÿpreceding ÿstatements ÿis ÿacceptable
according to modern knowledge.
From this point of view, we can measure the enormous
gap separating the Bible from the Qur'an.
In contrast to the Bible, the narration contained in
the Qur'an deals with cataclysm that is limited to Noah's
people. They were punished for their sins, ÿas were other
ungodly people. ÿThe Qur'an does not locate the calaclysm
in ÿÿtime. ÿÿThere ÿare ÿabsolutely ÿno ÿÿhistorical ÿÿor
archeological objections to the narration in the Qur'an.
A ÿthird ÿpoint of comparison, ÿwhich ÿis ÿextremely
significant, ÿis the story of Moses, ÿand especially ÿthe
Exodus from Egypt of the Hebrews enslaved to the Pharaoh.
Here ÿI can only give a highly compressed account of ÿthe
study ÿof this subject that appears in my book. ÿI ÿÿhave
noted ÿÿthe ÿpoints ÿwhere ÿthe ÿBiblical ÿand ÿÿQur'anic
narrations agree and disagree, ÿand, for some details, ÿI
have ÿfound ÿpoints where the two texts ÿcomplement ÿeach
other ÿin a very useful way. ÿAmong the ÿmany ÿhypotheses
concerning ÿthe ÿposition occupied by the Exodus ÿin ÿthe
history of the pharaohs, ÿI ÿhave concluded that the most
likely is the theory which makes Mernepath, ÿRameses II's
successor, the pharaohs of the Exodus. ÿThe confrontation
of ÿÿthe ÿÿdata ÿÿcontained ÿin ÿÿthe ÿÿScriptures ÿÿwith
archaeological evidence speaks strongly in favor of ÿthis
hypotheses. ÿÿI ÿÿam pleased to be able to say ÿthat ÿthe
Biblical ÿnarration contributes weighty evidence ÿleading
us to situate Moses in the history of the pharaohs: Moses
was ÿborn during the reign of Rameses II. ÿBiblical ÿdata
are ÿtherefore ÿof considerable historical value ÿin ÿthe
story of Moses.
The ÿmedical ÿstudy ÿof the mummy of ÿMerneptah ÿhas
yielded further useful information on the possible ÿcause
of this pharaoh's death.
The ÿfact ÿthat ÿwe today posses the mummy ÿof ÿthis
pharaoh, ÿwhich, to be exact, was discovered in 1898, ÿis
one ÿof paramount importance. ÿThe Bible records that ÿit
was engulfed in the sea, but does not give any details as
to what subsequently became of the body. ÿThe Qur'an, ÿin
the sura YUNUS, ÿnotes that the body of the pharaoh, ÿwho
was to be damned, would be saved from the waters.

This day We save thee in thy body do that thou
mayest be a Sign for those who came after thee
(Qur'an 10:92)

A medical examinations of this mummy, has, moreover,
shown ÿthat ÿthe body could not have stayed in the ÿwater
for long, because it does not show signs of deterioration
due to prolonged submersion.
Here ÿagain, ÿthe confrontation of the narration ÿin
the ÿQur'an ÿwith the data provided by ÿmodern ÿknowledge
does ÿnot ÿgive rise to the slightest ÿobjection ÿfrom ÿa
scientific point of view.
The ÿÿOld ÿTestament ÿconstitutes ÿa ÿcollection ÿof
literary ÿworks ÿproduced in the course of ÿroughly ÿnine
centuries ÿand which has undergone many alterations. ÿThe
part played by man in the actual composition of the texts
of the Bible is quite considerable.
The ÿQur'anic ÿRevelation ÿhas a ÿhistory ÿwhich ÿis
radically ÿdifferent. ÿÿFrom ÿthe ÿmoment ÿit ÿwas ÿfirst
communicated to man, ÿit was learnt by heart and ÿwritten
down during Muhammad's own lifetime. It is thanks to this
that ÿÿthe ÿÿQur'an ÿdoes ÿnot ÿpose ÿÿany ÿÿproblem ÿÿof
authenticity.
A totally objective examination of it, ÿin the light
of modern knowledge, ÿleads us to recognize the agreement
between ÿthe two, ÿas has already been noted on ÿrepeated
occasions. ÿÿIt makes us deem it quite unthinkable for ÿa
man ÿof ÿMuhammad's time to have been the author of ÿsuch
statements, ÿÿon account of the state of knowledge in his
days. ÿÿSuch ÿconsiderations are part of what ÿgives ÿthe
Qur'anic ÿRevelation ÿits unique place, ÿand ÿforces ÿthe
impartial scientist to admit his inability to provide ÿan
explanation ÿÿwhich ÿcalls ÿsolely ÿÿupon ÿÿmaterialistic
reasoning.






THE LIGHT OF REVELATION

Introduction

WHAT IS LIFE.

Man's ÿexistence ÿin this world and the creation ÿof
this ÿentire universe are not mere accidents or ÿproducts
of a fortuitous nature. This universe, ÿevery single atom
of ÿit, ÿmanifests and points us to the realization of ÿa
Loving, ÿÿMerciful and All-powerful Creator. ÿÿWithout ÿa
Creator nothing can exist. ÿEvery single soul knows ÿthat
he ÿis ÿexisting ÿand ÿthat ÿhe ÿcannot ÿcreate ÿhimself.
Therefore it is his duty to know his master creator-God.


MANKIND

Man is a unique creature. God establishes man as His
Representative or Deputy to govern all other creatures in
this ÿworld. ÿHe is endowed with the faculty ÿof ÿREASON,
which ÿdifferentiates ÿhim from all other ÿanimals. ÿÿThe
Prophet says:

Together with this faculty to discriminate and
discern, Man is given the freedom (free-will) to
choose fro himself a way of life worthy of his
position as God's Representative or to fall lower
than the lowest of all animals or creations. Man is
born pure and sinless. He is given the free to do
righteous deeds or indulge in sins.


DIVINE GUIDANCE.

God, ÿout of his abundant Love and Mercy for mankind
has not left us in darkness to discover the right path by
trial ÿand ÿerror alone. ÿCoupled with ÿour ÿintellectual
capability ÿto ÿreason, ÿÿGod ÿbestowed ÿupon ÿus ÿDIVINE
GUIDANCE ÿthat ÿoutline the Criterion fro truth ÿand ÿthe
knowledge ÿand reality of our existence in this world and
the Hereafter.


REVELATIONS.

From ÿthe beginning of mankind God sent prophets ÿto
convey ÿhis REVELATION and to invite to the path of ÿTRUE
PEACE and OBEDIENCE to One true God. This is ISLAM. ÿThis
message ÿwas ÿconveyed to successive generations ÿof ÿman
through different Prophets, ÿall inviting mankind to ÿthe
same path.
However all the earlier messages or revelations from
God ÿwere distorted by people of later generations. ÿAs a
result, pure Revelation from God was polluted with myths,
superstitious, ÿidol worship and irrational philosophical
ideologies. ÿÿThe religion of God was lost in a plethora
of religions.
Human ÿhistory is a cronical of man's drift ÿbetween
light and darkness, ÿbut God out of His Abundant Love for
mankind has not forsaken us.




FINAL REVELATIONS

When mankind was in the depth of the Dark Ages, ÿGod
sent the final Messenger, ÿProphet Muhammad (May peace be
upon him) ÿto redeem humanity. ÿThe revelation to Prophet
Muhammad ÿrepresents the ultimate and permanent source of
guidance for mankind.



CRITERIA FOR TRUTH

How do we know that a revelation like the Qur'an ÿis
the ÿword of God? ÿThe criteria for truth can ÿbe ÿeasily
understand by all:

1.RATIONAL ÿTEACHINGS: ÿÿSince ÿGod bestowed ÿreason ÿand
intellect ÿto ÿmankind, ÿÿit ÿis our duty to ÿuse ÿit ÿto
distinguish ÿtruth ÿfrom ÿfalsehood. ÿÿTrue ÿÿundistorted
revelation ÿfrom God must be rational and can be reasoned
out by all unbiased minds.

2.PERFECTION: ÿÿSince God is all perfect, ÿHis revelation
must ÿbe ÿperfect ÿand ÿaccurate, ÿÿfree ÿfrom ÿmistakes,
omissions interpolations and multiplicity of versions. It
should be free from contradictions in its narration.

3.NO ÿMYTHS OR SUPERSTITION: ÿTrue revelation from God is
free from myths or superstitions that degrade the dignity
or God or man.

4.SCIENTIFIC: ÿSince God is the creator of all knowledge,
true ÿrevelation ÿis ÿscientific and ÿcan ÿwithstand ÿthe
challenge of science at all times.

6.PROPHECY: ÿGod is the Knower of the past, ÿpresent ÿand
future. ÿÿThus ÿHis word of prophecies in His ÿrevelation
will be fulfilled as prophesied.

7.UN-IMITABLE ÿBY ÿMAN: ÿÿTrue ÿrevelation ÿfrom ÿGod ÿis
infallible ÿand ÿcannot be imitated by man. ÿÿGod's ÿtrue
revelation is a Living miracle, and open book challenging
all mankind to see and prove for themselves.




DEAR READER,

There is no compulsion for man to accept the TRUTH. ÿÿBut
it is certainly a shame upon the human intellect when man
is ÿnot even interested in finding out as to what is ÿthe
TRUTH!

Islam ÿteaches ÿthat ÿGod has given man ÿthe ÿfaculty ÿof
reason ÿand ÿtherefore expects man to reason ÿthings ÿout
objectively ÿand systematically for himself. ÿTo ÿreflect
and to question and to reflect.

Nobody ÿshould ÿpress ÿyou to make a ÿhasty ÿdecision ÿto
accept ÿany of the teaching of Islam, ÿfor Islam ÿteaches
that man should be given the freedom to choose. Even when
man is faced with the TRUTH, ÿthere is no compulsion upon
man to embrace it.

But before you begin to form an opinion about Islam, ÿask
yourself ÿÿwhether ÿyour ÿexisting ÿknowledge ÿhas ÿÿbeen
obtained ÿthrough ÿnon-Muslim ÿthird ÿparty ÿsources ÿwho
themselves ÿhave ÿprobably ÿbeen exposed to ÿonly ÿrandom
glimpse ÿof ÿIslamic writings and have yet to ÿreason ÿon
Islam objectively and systematically themselves.

It ÿis ÿfair that one should form an ÿopinion ÿabout ÿthe
taste ÿof ÿa particular dish just by heresay from ÿothers
who ÿmay themselves not necessarily have tasted the ÿdish
yet? ÿÿSimilarly ÿyou should find out for yourself ÿabout
Islam ÿfrom reliable sources and not only taste it, ÿÿbut
digest it well before you form an opinion. ÿThat would be
an intellect approach to Islam.

It is up to you to make the next move.

In ÿmaking ÿyour move, ÿIslam continuously reassures ÿyou
that your rights to freedom of choice and freedom to ÿuse
that ÿGod-given ÿfaculty ÿof thought and reason ÿwill ÿbe
respected. ÿÿEvery man has that individual will. ÿNo ÿone
else ÿcan take away that will and force you to ÿsurrender
to ÿthe will of God. ÿYou have to find out and make ÿthat
decision yourself.

May ÿyour ÿintellectual ÿjourney towards the TRUTH ÿbe ÿa
pleasant one.




ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ

* Published by:

American Trust Publications,
7216 S. Madison Ave.,
Indianapolis, Ind. 46227, USA

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
LEGEND

Qur'an - Koran
Sura - Chapter

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ





For further reading materials, please write to the
following address:


THE INSTITUTE OF ISLAMIC INFORMATION AND EDUCATION
P.O. Box 41129,
Chicago, IL 60641-0129
U.S.A

ISLAMIC TEACHING CENTER
P.O. Box 38,
Plainfield, IN 46168
U.S.A.

ISLAMIC INFORMATION FOUNDATION
8 Laurel Lane,
Halifax, N.S.
CANADA





  3 Responses to “Category : Science and Education
Archive   : ISLAM.ZIP
Filename : ISLAM-06

  1. Very nice! Thank you for this wonderful archive. I wonder why I found it only now. Long live the BBS file archives!

  2. This is so awesome! 😀 I’d be cool if you could download an entire archive of this at once, though.

  3. But one thing that puzzles me is the “mtswslnkmcjklsdlsbdmMICROSOFT” string. There is an article about it here. It is definitely worth a read: http://www.os2museum.com/wp/mtswslnk/