If Holy Quran is for all people and for all times, why there are some verses in it which are outdated?

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timesQuestion
If Holy Quran is for all people and for all times, why there are some verses in  it which are outdated. For example, mentioning that God has created horses, mules, and donkeys to ride and use for show; and stating that He has created other things “of which mankind has no knowledge” while These days, no person needs horses or donkeys for transport, today there are cars, planes, trains, etc. There are many other verses in the Quran that are out-of-date.

Answer
Quran is a message for all generations and all nations is a fact verified by the history of Islam and by sound verses of the Quranic text. Since it is the sealing message of all divine messages, its content is so phrased as to be comprehensible, convincing, motivating, and fit for any level of intellect and human knowledge. To this end, the Quran repeatedly refers to natural phenomena for numerous purposes, among which are:

• Drawing the attention to the majesty and enormity of the creation and creatures of Allah.
• Proof that this Book (Quran) is far beyond the knowledge of the Messenger or any other human source to formulate.

The verse referred to says what means:
“And horses and mules and asses for you to ride, and as an adornment; and He creates what you do not” (An-Nahl 16:8)

Reference here is to the bounties of Allah in creating horses, mules, and asses that were the backbone of transportation, in war and peace, since the dawn of civilization. It was natural to explicitly mention those creatures known to “all” generations. It would have been both fruitless and perplexing to mention other creatures or innovations before their coming into existence and that would carry no meaning to the recipients over the ages. Yet, the verse refers collectively to everything else by “what you do not know.” Such a statement is to prepare and motivate the minds of future generations to explore, accept, and adapt to all sorts of innovations. Even what you consider now as modern, will be obsolete or out of date one day.

A similar example can be cited in the Quran where weapons and other means of military power and deterrence are referred to collectively, in conjunction with the power of horses, “garrisoned horses,” that were known to earlier generations.
“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah’s way, it will be paid back to you fully and you shall not be dealt with unjustly” (Al-Anfal 8:60)

The expression “whatever force” encompasses all sorts of weapons, equipment, and means of transportation, as well as the explicit mentioning of “whatever garrisoned horses”. Thanks to the latter, the light of Islam spread and was conveyed to all continents, to remain until the end of time, God willing. The verse urges and encourages Muslims to explore “whatever force”, meaning all possible means and innovations, and to spend as much money and effort to acquire and attain such power.

To some readers, your query could carry the false notion that the Quran, revealed 14 centuries ago, mentions the “simpler more primitive” means of transportation, rather than the “modern more advanced” cars, trains, airplanes, and so on. Such a notion, apart from being a manifestation of self-conceit in our limited human knowledge, a remnant of atheist philosophy, and a product of misleading media, reflects sheer ignorance of the essence and findings of modern science itself.
With the parallel advance of technology on the one hand and biology and physics on the other hand, we are in a much better position to compare and evaluate. Close examination of the natural (Allah’s) biological and physical systems, compared to technological (man-made) systems, reveals the enormous contrast: the former being much more advanced in structure, function, and origin, much more complex and intricate, and “absolutely inimitable.” Compare for example the human brain to computers; the nervous system to the most complex communication network; camels to any means of modern transportation.
A camel, which a modern layman can look at haughtily as something akin to the primitive Bedouins living in the desert wilderness, is a masterpiece demonstration of the majesty of creation:

“Will they not then look at the camels, how they have been created?” (Al-Ghashiyah 88:17)

Some of the exotic features of the camel’s anatomy and physiology are:
• It can live without food (fuel) for two consecutive months, and without water for two weeks (it can store one-third its weight in water).
• It has an intricate control system of water storage and distribution to maintain precisely all physiological operations for such long times.
• It can adapt to extreme heat or cold because the body temperature can be controlled in such a way as to keep the blood within a wide, acceptable range (34-42ºC).
• It can withstand extreme ground heat (being raised on long thin legs), as well as that of direct sunshine (having massive fatty insulation in the hump).
• It has hard, thick skin to resist hot dusty winds and stinging insects.
• It has lips that are designed to eat thorny desert vegetation safely, and the long neck on top of its tall body enables the camel to reach leaves high up on rare desert trees.

• Its belly and knees are cushioned with thick flexible layers, to enable resting on hard, hot, rough ground.

• It has a wonderful lash system to protect the eyes, the nose, and the ears, whenever sandstorms arise.

• It has broad feet, cushioned with fatty, flexible pads, that are fit for walking on soft sand or on hard, hot rocks.

Could any manmade desert vehicle match such a splendid natural creation?
No self-respecting scientist could claim or imagine that even the most advanced technology could ever be able to create, emulate, or even match the creation of a single biological cell, or a single organ, or any of the wonderful biological systems of life. Neither could modern technology initiate life in a dead cell or return life to a dead, but otherwise sound, corpse. Advanced knowledge of the structure (histology and anatomy) and functions (physiology) is something, and the ability to design and create is something totally different.

The Qur’an challenges human knowledge (technology), past, present, and future to create even such a minute creature as a fly:

“Oh you mankind, a similitude is struck: so listen to it. Surely the ones whom you invoke apart from Allah will never create a fly, even if they gathered together for (the purpose); and in case a fly would rob them of anything, they would not be able to rescue it from him. Weak (indeed) are the seeker and the sought” (Al-Hajj 22:73)

Also whatever advancement you see, it is nothing but maneuver of already created raw material by God, humans have only formatted in different inventions. Suppose if God removes the properties of any item, suppose electron properties, then where they will stand. So Quran is not against progress, and any progress is not against the basic of Quran and God given qualities to anything.

Glory to Him who holds and maintains all such amazingly wonderful systems of creation to function and persist, the way He wills. Nobody else can interfere to change any of the basic structures, functions or fate of His creation: “Verily! Allâh grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving” (Fatir 35:41)
About saying outdated as per thinking that it does not match present environment, e.g. Quran forbids unbelievers marrying with believer women. Some people say that, marrying Muslim women to non-Muslim (Hindu) is no more logic if the husband does not forbid her any worshipping.

But Allah knows more than us, still wherever these marriages are taken place, either they are keep quarrelling or end after some time (if the wife is truly practicing woman). Their children are just aesthetic, who follow no religion. So is it not correct that Quran is outdated, on the other hand it is telling the truth.
Again referring Christians and Jews Quranic ayah says: “Oh, you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely, he is one of them” (Al-Maa’idah 5:51)

Some may say this is not correct. If you see that this ayah refers overall behavior of Christians and Jews as nations but not any particular individuals. An individual Christian and Jew can be a good friend or bad to you (a Muslim can also be in the same position) but if you see present environment of entire Christians and Jews world, you will find that when they think of Muslims, they have in their minds that “Muslim means a terrorist or a terrorist means a Muslim”.

On pretext of fighting terrorism, they want not only to destroy or control Muslim countries resources but also control their policies. Why, because they don’t want Muslims countries powerful and self- controlled.
When Quran was revealed, it was initially addressed to those people, and if all latest advancement have mentioned in details, (which have no end) such as planes, televisions, computers etc., then people would have objected Quran is mentioning which we can’t understand.

Does the God maKe a mistake and later on correct it?

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Question:
Muslims believe in the theory of abrogation in the Holy Quran, i.e. they believe that certain earlier verses of the Quran were abrogated by verses revealed later. Does this imply that God made a mistake and later on corrected it?

Answer:
1. Two different interpretations
The Glorious Qur’an says in the following verse:
“None of Our revelations do we abrogate or cause to be forgotten, but we substitute something better or similar: knowest thou not that Allah hath power over all things?” [Al-Baqarrah 2:106]

A reference to this is also made in chapter 16 verse 101 of Surah Nahl. The Arabic word mentioned is ayat which means ‘signs’ or ‘verses’ and which can also mean ‘revelations’. This verse of the Qur’an can be interpreted in two different ways:
a. The revelations that are abrogated are those revelations that were revealed before the Qur’an, for example the Torah, the Zaboor and the Injeel.

Here Allah (swt) says that He does not cause the previous revelations to be forgotten but He substitutes them with something better or similar, indicating that the Torah, the Zaboor and the Injeel were substituted by the Qur’an.

b. If we consider that the Arabic word ayyat in the above verse refers to the verses of the Qur’an, and not previous revelations, then it indicates that none of the verses of the Qur’an are abrogated by Allah but substituted with something better or similar. This means that certain verses of the Quran that were revealed earlier were substituted by verses that were revealed later. I agree with both the interpretations.

Many Muslims and non-Muslims misunderstand the second interpretation to mean that some of the earlier verses of the Qur’an were abrogated and no longer hold true for us today, as they have been replaced by the later verses of the Qur’an or the abrogating verses. This group of people even wrongly believes that these verses contradict each other.

Let us analyze a few such examples.
2. Produce a recital like the Quran / 10 Surahs / 1 Surah:
Some pagan Arabs alleged that the Quran was forged by Prophet Muhammad (pbuh). Allah (swt) challenges these Arabs in the following verse of Surah Al-Isra:

“Say: If the whole of Mankind and Jinns were together to produce the like of this Qur’an they could not produce the like thereof, even if they backed up each other with help and support.” [Al-Isra 17:88]

Later the challenge was made easy in the following verse of Surah Al-Hud:
“Or they may say, “He forged it.” Say, “Bring ye then ten Surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah, if ye speak the truth!’.” [Al-Hood 11:13]

It was made easier in the following verse of Surah Yunus:
“Or do they say, “He forged it”? Say: “Bring then a Surah like unto it, and call (to your aid) anyone you can, besides Allah, if it be ye speak the truth!’.” [Younus 10:38]

Finally in Surah Al-Baqarah, Allah (swt) further simplified the challenge:
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your (doubts) are true. (23) But if ye cannot – and of a surety ye cannot – then fear the Fire whose fuel is Men and Stones – which is prepared for those who reject faith”. [Al- Baqarah 2:23-24]
Thus Allah (swt) made the challenges progressively easier. The progressively revealed verses of the Qur’an first challenged the pagans to produce a book like the Qur’an, then challenged them to produce ten Surahs (chapters) like those in the Qur’an, then one Surah and finally it challenges them to produce one Surah somewhat similar (mim mislihi) to the Qur’anic Surahs. This does not mean that the later verses that were revealed i.e. of Surah Baqarah chapter 2 verses 23 and 24 contradict the earlier three verses. Contradiction implies mentioning two things that cannot be possible simultaneously, or cannot take place simultaneously.

The earlier verses of the Qur’an i.e. the abrogated verses are still the word of God and the information contained in it is true to this day. For instance the challenge to produce a recital like the Qur’an stands to this day. Similarly the challenge to produce ten Surahs and one Surah exactly like the Qur’an also holds true and the last challenge of producing one surah somewhat similar to the Qur’an also holds true. It does not contradict the earlier challenges, but this is the easiest of all the challenges posed by the Qur’an. If the last challenge cannot be fulfilled, the question of anyone fulfilling the other three more difficult challenges does not arise.

Suppose I speak about a person that he is so dumb, that he would not be able to pass the 10th standard in school. Later I say that he would not be able to pass the 5th standard, and further say that he would not be able to pass even the 1st standard. Finally I say that he is so dull that he would not even be able to pass K.G. i.e. kindergarten. One has to pass kindergarten before one can be admitted to school. What I am stating is that the person is so dull as to be unable to pass even kindergarten. My four statements do not contradict each other, but my last statement i.e. the person would not be able to pass the kindergarten is sufficient to indicate the intelligence of that person. If a person cannot even pass kindergarten, the question of him passing the first standard or 5th or 10th, does not arise.

3. Gradual prohibition of intoxicants
Another example of such verses is that related to gradual prohibition of intoxicants. The first revelation of the Qur’an to deal with intoxicants was the following verse from Surah Baqarah:

“They ask thee concerning wine and gambling say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit’….” [Al- Baqarah 2:219]
The next verse to be revealed regarding intoxicants is the following verse from Surah Nisa: “O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say….” [An- Nisa 4:43]

The last verse to be revealed regarding intoxicants was the following verse from Surah Al-Maidah: “O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan’s handiwork; eschew such (abomination), that ye may prosper.” [Al-Maidah 5:90]
The Qur’an was revealed over a period of 22½ years. Many reforms that were brought about in the society were gradual. This was to facilitate the adoption of new laws by the people. An abrupt change in society always leads to rebellion and anarchy.

The prohibition of intoxicants was revealed in three stages. The first revelation only mentioned that in the intoxicants there is great sin and some profit but the sin is greater than the profit. The next revelation prohibited praying in an intoxicated state, indicating that one should not consume intoxicants during the day, since a Muslim has to pray five times a day. This verse does state that when one is not praying at night one is allowed to consume intoxicants. It means one may have or one may not have. The Qur’an does not comment on it. If this verse had mentioned that one is allowed to have intoxicants while not praying then there would have been a contradiction. Allah (swt) chose words appropriately. Finally the total prohibition of intoxicants at all times was revealed in Surah Maidah chapter 5 verse 90.

This clearly indicates that the three verses do not contradict each other. Had they been contradicting, it would not have been possible to follow all the three verses simultaneously. Since a Muslim is expected to follow each and every verse of the Qur’an, only by following the last verse i.e. of Surah Maidah (5:90), he simultaneously agrees and follows the previous two verses.

Suppose I say that I do not live in Los Angeles. Later I say that I do not live in California. Finally I say, I do not live in the United States of America. This does not imply that these three statements contradict each other. Each statement gives more information than the previous statement. The third statement includes the information contained in the first two statements. Thus, only by saying that I do not live in the United States of America, it is obvious, that I also do not live in California nor New York. Similarly since consuming alcohol is totally prohibited, it is obvious that praying in an intoxicated state is also prohibited and the information that in intoxicants is “great sin and some profit for men; but the sin is greater than profit” also holds true.

4. Qur’an does not contain any contradictions
The theory of abrogation does not imply that there is a contradiction in the Qur’an, since it is possible to follow all the verses of the Qur’an at the same time. If there is a contradiction in the Qur’an, then it cannot be the word of Allah (swt).
“Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy (contradictions).” [An- Nisa 4:82]

Does Islam believe in several Gods?

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Question:
Does Islam believe in several Gods because the Holy Quran uses the word ‘We’ when God speaks in the Quran? Why does Quran say “He” if God is not having any gender?

Answer:
Islam is a strictly monotheistic religion. It believes in and adheres to uncompromising monotheism. It believes that God is one, and unique in His attributes. In the Qur’an, God often refers to Himself using the word ‘We’. But this does not mean that Islam believes in the existence of more than one God.

Two types of plural

In several languages, there are two types of plural; one is a plural of numbers to refer to something that occurs in a quantity of more than one. The other plural is a plural of respect.

a.    In the English language, the Queen of England refers to herself as ‘We’ instead of ‘I’. This is known as the ‘royal plural’

b.    Rajiv Gandhi, the ex-Prime Minister of India used to say in Hindi “Hum dekhna chahte hain”. “We want to see.” ‘Hum’ means ‘We’ which is again a royal plural in Hindi.

c.    Similarly in Arabic, when Allah refers to Himself in the Qur’an, He often uses Arabic word ‘Nahnu’ meaning ‘We’. It does not indicate plural of number but plural of respect.

Tawheed or monotheism is one of the pillars of Islam. The existence and uniqueness of one and only one God is mentioned several times in the Qur’an. For instance in Surah Ikhlas, it says :

“Say He is Allah the One and only.”  [Al-Ikhlas 112: 1]

WE & HE FOR ALLAH
The term “We” in the Bible and in the Quran is the royal “We” – as an example when the king says, “We decree the following declaration, etc.” or, “We are not amused.” It does not indicate plural; rather it displays the highest position in the language. English, Persian, Hebrew, Arabic and many languages provide for the usage of “We” for the royal figure.

Why does Quran say “He” if God is not having any gender?
This is similar to the above answer. The word “He” is used when referring to Allah out of respect, dignity and high status. It would be totally inappropriate to use the word “it” and would not convey the proper understanding of Allah being who Allah is; Alive, Compassionate, Forgiving, Patient, Loving, etc. It is not correct to associate the word “He” with gender, as this would be comparing Allah to the creation, something totally against the teaching of Quran. Actually there is no corresponding word for HIM in any human dictionary because HIS presence is above human conception.

Is Iblis angel or Jinn?

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Question:
The Holy Quran in several places says that Iblis was an angel, but in Surah Kahf it says that Iblis was a Jinn. Isn’t this a contradiction in the Qur’an?

Answer:
1. Incidence of Iblis and Angels mentioned in the Qur’an
The story of Adam and Iblis is mentioned in the Qur’an in various places in which Allah (swt) says, ” And behold, we said to the angels: “Bow down to Adam” and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith” (Al Baqarah 2:43)

This is also mentioned in:
Surah Al ‘Araf chapter 7 verse 17
Surah Al Hijr chapter 15 verses 28-31
Surah Al Isra chapter 17 verse 61
Surah Ta Ha chapter 20 verse 116
Surah Sad chapter 38 verses 71-74

But in Surah Al Kahf chapter 18 verse 50 the Qur’an says:
“Behold! We said to the angels, “Bow down to Adam.” they bowed down except Iblis He was one of the Jinns….” [Al-Kahf 18:50]

2. Arabic Rule of Tagleeb
The English translation of the first part of the verse ‘we said to the angels bow down to Adam: they bowed down except Iblis’, gives us the impression that Iblis was an angel. The Qur’an was revealed in Arabic. In Arabic grammar there is a rule known as Tagleeb, according to which, if the majority is addressed, even the minority is included. If for example, I address a class containing 100 students of whom 99 are boys and one is a girl, and if I say in Arabic that the boys should stand up, it includes the girl as well. It does not need to mention her separately.
Similarly in the Qur’an, when Allah addressed the angels, even Iblis was present, but it is not required that he be mentioned separately. Therefore according to that sentence Iblis may be an angel or may not be an angel, but we come to know from Surah Al Kahf chapter 18, verse 50 that Iblis was a Jinn. Nowhere does the Qur’an say Iblis was an angel. Therefore there is no contradiction in the Qur’an.

3. Jinns have free will and can disobey Allah
Secondly, Jinns have a free will and may or may not obey Allah, but angels have no free will and always obey Allah. Therefore the question of an angel disobeying Allah does not arise. This further supplements that Iblis was a Jinn and not an angel.

Isn’t the Qur’an contradicting itself?

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Question:
A particular verse of the holy Quran says that one day in the sight of Allah is equal to 1000 years. In another verse of the Qur’an it says that one day is equal to 50,000 years. Isn’t the Qur’an contradicting itself?

Answer:
1.    Time of Allah is incomparable to earthly time
The Qur’an says in two verses, (22:47 and 32:5), that the measure of one day in the sight of Allah is equal to 1,000 years of our reckoning. In another verse (70:4) it says that the measure of one day in the sight of Allah is equal to 50,000 years of our reckoning.

These verses generally mean that the time of Allah (swt) is incomparable to the earthly time. The examples given are of one thousand years and fifty thousand years of the earthly time. In other words thousands of years or a very, very long time of the earth a day in the sight of Allah is equal to:

2.    Yaum also means Period
The Arabic word used in all these three verses is yaum, which, besides meaning a day also means a long period, or an epoch. If you translate the word yaum correctly as ‘period’ there will be no confusion.

a)    The verse from Surah Hajj reads as:
“Yet they ask thee to hasten on the Punishment! But Allah will not fail in His promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning”. [Al- Hajj 22:47]

When the unbelievers asked to hasten the punishment the Qur’an says Allah will not fail in His promise. Verily a period in the sight of Allah is like a thousand years of your reckoning.

b)    The verse from Surah Al-Sajdah says: “He rules down (all) affairs from the heavens to the earth: in the end will (all affairs) go up? To Him, on a Day, the space whereof will be (as) a thousand years of your reckoning”. [As- Sajdah 32:5]

This verse indicates that a period required for all the affairs to go up to Allah (swt), is a thousand years of our reckoning.

c)    A verse from Surah Al-Maarij says:
“The angels and the spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years”. [Al-Maaraj 70:4]

This verse means that the period required for angels and the spirits to ascend unto Allah (swt) is fifty thousand years.

d)    The period for two different acts need not be the same. For example the period required for me to travel to destination ‘A’ say Vashi is one hour and the period required for me to travel to destination ‘B’ i.e. Kashmir is 50 hours. This does not indicate that I am making two contradictory statements.

Thus the verses of the Qur’an not only do not contradict each other, they are also in perfect harmony with established modern scientific facts.

How can you explain two Easts and two Wests in the Qur’an scientifically?

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Question:
It is mentioned in one verse of the Holy Quran that Allah is the Lord of two Easts and two Wests. How can you explain this verse of the Qur’an scientifically?

Answer:
The verse of the Qur’an which refers to Allah being the Lord of two Easts and two Wests is the following verse from Surah Ar-Rahman:

“(He is) Lord of the two Easts and Lord of the two Wests” [Ar-Rahman 55:17]
In the original Arabic script, the words east and west have been used in the dual form. It implies that Allah is the Lord of two easts and two wests.

2. Allah is the Lord of both the extremes of East and West
The science of geography tells us that the sun rises from the east, but the point of sunrise keeps shifting throughout the year. Only on two days of the year known as ‘equinox’, does the sun rise exactly from due east. On the remaining days, it rises either from a little north or a little south of due east. During summer solstice the sun rises from one extreme of the east and during winter solstice it rises from the other extreme. Similarly, the sun sets in one extreme of the west in summer solstice. It sets in the other extreme of the west in winter solstice. This phenomenon can be easily seen in Bombay or any other city, by people living in certain areas, or in tall skyscraper buildings, from where the rising or setting of sun can be seen. They are able to notice that during the summer solstice the sun rises from one extreme of east and during winter solstice it rises from the other extreme of east. In short, throughout the year, the sun keeps rising from different points of the east and sets on different points of the west. Thus when the Qur’an refers to Allah as the Lord of two easts and two wests, it means that Allah is the Lord of both the extremes of east and both the extremes of west.

3. Allah is the Lord of all the points of the East and West
Arabic language has two types of plurals. One is the dual plural i.e. the plural that implies the existence of two. The other is the plural for more than two, i.e. three and above. In Surah Rahman verse 17 the Arabic words used are mashriqaini and magribaini which are in dual plural and therefore imply two easts and two wests.
Consider the following verse of the Qur’an:
“Now I do call to witness the Lord of all points in the East and the West….” [Al-Marj 70:40]

The Arabic words for east and west used in this verse are mashaariqi and magharibi’ which are plurals that imply the existence of more than two.
We can thus conclude that the Qur’an refers to Allah being the Lord of all the points in the east and all the points of the west, as well as the Lord of both the extreme points of east and both the extreme points of west.

 

How can you scientifically prove that man is created from dust?

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Question:
At one place the Qur’an mentions that man is created from sperm and in another place it mentions that man is created from dust. Are these two verses not contradicting? How can you scientifically prove that man is created from dust?

Answer:
1.     Man created from sperm and dust

The Qur’an refers to the lowly beginnings of a human being from a drop of sperm, in several verses including the following:

“Was he not a drop of sperm emitted (in lowly form)”? [Al-Qiyamah 75:37]

The Qur’an also mentions in several places that human beings were created from dust. The following verse makes a reference to the origin of human beings:

“…. (Consider) that We created you out of dust…”. [Al-Anbia 22:5]

We now know that all the elements present in the human body (i.e. the constituent elements of the human body), are all present in the earth in small or great quantities. This is the scientific explanation for the Quranic verse that says that man was created from dust.

In certain verses, the Qur’an says that man was created from sperm, while in certain other verses it says that man was created from dust. However this is not a contradiction. Contradiction means statements, which are opposite or conflicting and both cannot be true simultaneously.

2.    Man created from water

In certain places the Qur’an also says that man was created from water. For instance in Surah Al-Furqan Allah says:

“It is He Who has created man from water….” [Al- Furqan 25:54]

Science has proved all the three statements to be correct. Man has been created from sperm, dust as well as water.

3.    It is not a Contradiction but a Contradistinction

Suppose I say that in order to make a cup of tea one needs water. One also needs tea-leaves or tea powder. The two statements are not contradictory since both water and tea leaves are required in order to make a cup of tea. Furthermore if I want sweet tea I can even add sugar.

Thus there is no contradiction in the Qur’an when it says that man is created from sperm, dust and water. It is not a contradiction but a contradistinction. Contradistinction means speaking about two different concepts on the same subject without conflict. For instance if I say that the man is always truthful and a habitual liar, it is a contradiction, but if I say that a man is always honest, kind and loving, then it is a contradistinction.

The heavens and the earth were created in 6 days

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Question:
The Qur’an mentions in several places that the heavens and the earth were created in 6 days but in Surah Fussilat it says that the heavens and the earth were created in 8 days. Isn’t this a contradiction? The same verse also says that the earth was created in 6 days and then later on the heavens were created in 2 days. This is against the Big-Bang theory that the heavens and the earth were created simultaneously.

Answer:
I do agree that the Qur’an says that the heavens and the earth were created in 6 days i.e. 6 epochs and it is mentioned in
Surah Al A’raf chapter 7 verse 54
Surah Yunus chapter 10 verse 3
Surah Hud chapter 11 verse 7
Surah Al Furqan chapter 25 verse 59
Surah Al Sajdah chapter 32 verse 4
Surah Qaf chapter 50 verse 38
Surah Al Hadid chapter 57 verse 4

The verses of the Qur’an which according to you say that the heavens and the earth were created in 8 days are

“Say: Is it that ye deny Him Who created the earth in two days? And do ye join equals With him? He is the Lord of (all) the Worlds; (9) He set on the (earth) mountains standing firm, High above it, and bestowed blessings on the earth, and measured therein all things to give them nourishment in due proportion, In four days, in accordance with (the needs of) Those who seek (sustenance).” [Fussilat 41: 9 – 10]

“Moreover, He Comprehended in His design the sky, and it had been (as) smoke. He said to it and to the earth.” come ye together, willingly or unwillingly. They said: “We do come (Together), in willing obedience.” (11) “So He completed them as seven firmaments in two days and He assigned to each heaven its duty and command and we adorned the lower heaven with lights, and (provided it) with guard. Such is the decree of (Him) the exalted in might, full of knowledge.” [Fussilat 41:11-12]

On the face of it, it seems that these verses of the Qur’an give the initial impression that the heavens and the earth were created in 8 days.
Allah says in the beginning of this verse that those who exploit this information contained in this passage to raise doubts about its authenticity are equally interested in promulgating blasphemy and denying His unity. Allah is telling us that in course of time, there will emerge unbelievers who will make use of this apparent contradiction.

2. “Summa” means moreover
If you analyze these verses carefully, it speaks about 2 different creations: the earth and the heaven. The earth excluding the mountains was created in 2 days and the mountains were set on the earth standing firm and blessed and measured its sustenance in 4 days. Therefore the earth along with the mountains was created in 6 days according to verse 9 and 10.

Verse 11 and 12 says, moreover the heavens were created in 2 days. The Arabic word used in the beginning of verse 11 of Surah Fussilat is summa which means; ‘then’ or ‘moreover’. There are certain Quranic translations, which have, used ‘then’ for the word summa which, indicates ‘afterwards’. If ‘then’ is wrongly used for summa then the total of the creation of heaven and earth will be 8 days which will conflict with other verses of the Qur’an which says heavens and earth were created in 6 days and will also conflict with the Big Bang Theory as well as the verse of the Qur’an Surah Al Ambiya chapter 21 verse 30 which says that heavens and the earth were created simultaneously.

Therefore the correct translation of the word summa in this verse would be ‘moreover’. Abdullah Yusuf Ali has rightly translated the word summa or moreover which clearly gives an indication that while the earth along with the mountains, etc. was created in 6 days simultaneously the heavens were created in 2 days. Therefore the total does not come to 8 days but 6 days.

If a builder says that he will construct a 10- store building and surrounding compound wall in 6 months and after completion of his project he gives a more detailed account saying that the basement of the building was built in 2 months and the 10 stores took 4 months and simultaneously, while the basement and the building was being constructed, he also constructed the surrounding of the building along with the compound wall which took 2 months. Therefore both his first and second descriptions are not contradicting but the second statement gives a more detailed account for the construction.

3. Heavens and the Earth created simultaneously
The Qur’an describe the creation of the universe in several places, sometimes it says the heavens and the earth (7:54, 10:3, 11:7, 25:59, 32:4, 50:38, 57:4) while in other places it says earth and the heaven (49:9-12, 2:29, 20:4) thus further supplementing the verse of Surah Al Ambiya chapter 21 verse 30 which speaks about the Big-Bang and that the heavens and the earth were created simultaneously. Similarly in Surah Al-Baqara chapter 2 verse 29
“It is He Who hath created for you all things that are on earth; Then He turned to the heaven and made them into seven firmaments. And of all things He hath perfect knowledge.” [Al-Baqara 2:29]

But correct translation should be like this:
“It is who has created for you all things on the earth (summa) simultaneously made the heaven into seven firmaments”.

Here also if you wrongly translate summa as ‘then’, only then would this verse contradict the Big-bang theory and other verses of the Qur’an. Therefore the correct translation of the word summa is ‘moreover’ or ‘simultaneously’.

 

The Qur’an speaks of the existence of seven skies or seven heavens, but where are they?

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Question:
The Qur’an speaks of the existence of seven skies or seven heavens, but where are they? Does the Qur’an refer to the billions of galaxies that exist in the universe?

Answer:
The Arabic term “sama”, which is used for sky or heaven, has a much wider linguistic sense. In defining it, Arabic linguists say, “whatever is raised above you is your sama”. The word certainly does not refer to the blue color that we see because that color is not an object. The Quranic reference to “seven heavens created, one on top of another” should be understood in general sense. Moreover, the term seven is often used in Arabic to denote, “plenty”. It is often used not to suggest a specific number, but to imply a large number. The same applies to the figure seventy.

The Prophet (PBUH), for example, is told in the Qur’an not to seek forgiveness for the hypocrites. God tells him, “…if you were to ask seventy times for their forgiveness, God will not forgive them…” (At-Tawba 9:80)

The Prophet comments: “Had I known that if I would go beyond seventy they could be forgiven, I would have done so.

This shows clearly that the Prophet understood the Quranic statement that uses the figure seventy as implying an indefinite number. Now that we know that there are hundreds of galaxies, each with billions of stars and planets, we take the Quranic reference to seven skies as denoting the vast universe. That is because the term “sky” or “sama”, is readily understood to refer to what we see in the sky of the planets and stars. Therefore, we cannot see any contradiction between the Quranic statements in this connection and what astronomers tell us about the universe.

 

Qur’an says that Allah has made the earth for you as a carpet. This gives an indication that the earth is flat. Does this not contradict established modern science?

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Question
Qur’an says that Allah has made the earth for you as a carpet. This gives an indication that the earth is flat. Does this not contradict established modern science?

Answer
The question refers to a verse from the Qur’an in Surah Nuh:
“And Allah has made the earth for you as a carpet (spread out).” [Nooh 71:19]
But the sentence in the above verse is not complete. It continues in the next verse, explaining the previous verse. It says: “That ye may go about therein, in spacious roads.” [Nooh 71:20]

A similar message is repeated in Surah TaHa:
“He Who has made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels)….” [At-Taha 20:53]

The surface of the earth i.e. earth’s crust is less than 30 miles in thickness and is very thin as compared to the radius of the earth which is about 3750 miles. The deeper layers of the earth are very hot, fluid and hostile to any form of life. The earth’s crust is a solidified shell on which we can live. The Qur’an rightly refers to it like a carpet spread out, so that we can travel along its roads and paths.