ii

Faith In the
Unseen

DR. RASHID SEYAL

Sitara e Imtiaz

iii
 Faith in the Unseen
Copyright © 2021 Rashid Seyal

1st Edition Published by:

iUniverse, 1663 Liberty Drive, Bloomington, IN 47403
www.iuniverse.com
1-800-Authors (1-800-288-4677)

ISBN: 978-1-4401-7813-9 (pbk),

ISBN: 978-1-4401-7811-5 (cloth)
ISBN: 978-1-4401-7812-2 (ebk)

Printed in the United States of America,

iUniverse rev. date: 3/18/2010

2nd Edition Published by :

PARTRIDGE Singapore 06/11/2014
ISBN 978-1-4828-2389-9 (sc)
ISBN 978-1-4828-2390-5 (e)

3rd Edition Published by :

….. 2021
Talha Zubair ………………..

This book is a work of scientific assertion in the light of the Holy

Qur’an. Dr. Rashid A. Seyal, all rights reserved.
No part of the book should be reproduced, stored, transmitted,
or retrieved without the permission of the author.

iv
Committed for:
Care, concern, and conciliation
For all
Caste, creed, color, and cultures

v
vi
Faith
A Good Faith is at its best when the line
Between
The Truth and Belief is not discernible
And that’s the Faith of:
Abraham AS Moses AS Jesus AS and Muhammad PBUH *
Asserted in all the Holy Scriptures

Cloisters, churches, oratories ’n’ mosques in pace

An’ like of the place
Where the name of The Lord oft-cited in Grace
Certainly would’ve ravaged to trace
(If Lord wouldn’t have assuaged in pace)
Surely!
Lord eases ’n’ appeases to brace
One who assists (Him) to assert
Indeed! Lord is for all to comfort
Lord so impressive, Invincible in concert
(Al Qur’an 22:40)

*“AS” is used for the Arabic word and “PBU” for the same text in English, meaning
“Peace be upon …”
vii
viii
 ْ ‫ﻫ ﺪ ﯾ ﻪ َﺠ ﺪ ﻦ‬
(10–‫–اﻟﺒﻠﺪ‬90) ‫ﯾ‬ ِ َّْ‫َََْﻨُٰاﻟﻨ‬
َ َُّ ۗ َ ْ َٔ ْ َ َ َّ َ
(31 – ‫–اﻟﺒﻘﺮة‬2) ‫ﻋﻠﻢ ءَادم ٱ�ﲰﺎ َء ﳇﻬﺎ‬
َ َ‫و‬

َ َ َ ْ ُ‫َ َّ َﻪ‬
(4– ‫–اﻟﺮﲪﻦ‬55) ‫ﻋﻠﻤ اﻟﺒﯿﺎن‬
ٰ

Virtue lies in the profundity of the soul

An’, who conveyed the virtue in the soul
Wouldn’t you care to concern the o man
Regarding thy intellect* n dialect in core.

*Knowledge

ix
Al Qur’an
Not all the men of the Book are alike
Some follow the discipline in faith

An’ affirm to beseech then assert to recite

Verses of Lord, all through the night
Then esteem ‘n’ entreat prone in a plight
(Aal-i-Imran 03:113)

They trust in Lord ‘n’ the Day in Dictate

Bid virtue and ‘n’ deter in sin
They resolve not to practice in ills
An’ abide dictum of virtue in wills
As they determine well to obey
They’re the body of virtue in stay
(Aal-i-Imran 03:114)

They wouldn’t be declined in awards

Lord, is aware, who fear in regards!
An’ abide virtuosity in faith
(Aal-i-Imran 03:115)

Those abiding discipline of faith

An’ of the Jewish affirming in faith
An’ of the Sabians ‘n’ Christians in faith
Who trusts in Lord ‘n’ day in *Proceeds?
Also complying with the virtue in deeds
They not to dread or fear indeed
*Dooms Day(Al-Maida 05:69)

x
 All Religions are alike as they are
incidental in comparison to great enduring
“Truth” on which all the religions unite

xi
Faith and Religion
I believe almost all religions are divine institutions, unlike Karen
Armstrong, who views religions as “human establishments that make
serious mistakes because these were conceived by someone of our status that
with certain gifted attributes”.
But my firm conviction is: “Virtually all religions are Divine
institutions that have been distorted by human interpretations”.
Therefore, the concept of religion is not interdicted to one faith but
instead is embellished with a common belief in His Almighty Nature.
You may call Him Allah, God, or Bhagwan.

“A Single Almighty, Who is the focus of all worship, would integrate

society as well as the individual.” *

* Ibid.
xii
Faith and Science
The Holy Scriptures Examined in the Light of Modern
Knowledge

“The association between the Qur’an and science is a preference, not

a surprise, especially since it is going to be one of harmony and not of
discord.”
—Dr. Maurice Bucaille “The Bible, the Qur’an, and Science”

“Science without religion is lame and religion without science is

blind.” —Albert Einstein

“There can be no conflict between science and religion.”

—George Sine: “Introduction to the History of Science”.

“Science and Faith are incommensurable and there is no antithesis

between them.”
—Arthur Thomas: “Introduction to Science”

Dr. Seyal has affirmed the statements of Dr. Maurice Bucaille; Albert
Einstein; George Sine and Arthur Thomas: in his book ‘Faith in the
Unseen’ giving several examples from the Holy Qur’an elucidating
many topics, where there is a lot of conflict between “Faith and
Science”, in the light of Modern-day science.

Dr. A. Q. Khan
xiii
Forbearance
The Qur’an very clearly declares:
For this purpose ’n’ precept in relate
We commanded progeny of Israel in dictate
Not to slay a man in a state
Unless for the settling of scores in a plight
Or if in a state of combat in the fray
For if some inclined to kill a man in the span
It would be a hideous deed in plan
As if killing all the men ‘n’ clan
If some were to save the life of a man
It’s like saving the life in score
Of all the men ‘n’ clan for sure
We had messengers for them to advise
With distinct Signs ’n’ Symbols in precise
Even so, they didn’t bother to obey
But moved to dissipation in stray
(Al-Maida 5:32)

The philosophy of Jihad is not to kill the innocents that have

eventually distorted the image of Islam-the word derived from S-l-M,
which means peace.
It’s only the discipline of faith that can win over others.
Islam is a faith of amity and accord, calmness and composure; it never
counsels to instigate aggressive retaliation. The Muslims’ code of
ethics prescribed in the Qur’an, recommends conciliation and
coolness even towards enemies.

xiv
Readers Report
https://ftf-217.yousendit.com/upload/330992080 Link: Part 111
https://www.yousendit.com/download/cmcySkhYTWN0d0YzZUE9PQ

In recent years, the debate over science, reason, and religion has
reached a peak (or a high plateau, depending on your perception of time
scales) of intensity, breadth, and confrontational vigor. Hundreds of
Web sites, blogs, and forums have sprung up, enabling the debate to rage
day-to-day. But people will always want points of view to be
encapsulated in the portable form: books. This has meant big business
for publishers. On one side, we have Dawkins, Hitchens, Shermer,
Harris, and others arguing that the breach between religion on the one
hand and science and reason on the other is absolute. On the other side
of the debate are writers and polemicists such as Dinesh D’Souza,
Shmuley Boteach, John Cornwell, and Alister McGrath, who claim
either that science and religious faith, are compatible or (in the case of
some individuals) that religion and reason go together, and science is
simply wrong. This side is probably the more catholic (in the general
sense), in that it comprises a range of opinions from fundamentalist
creationism to “intelligent design” proponents and even some deistically
inclined scientists.

Faith in the Unseen is a contribution to the debate. Its author,

who is a consultant cardiologist with numerous books on (variously)
cardiology and religion under his belt, approaches the debate on the
“faith” side as a religious man (he is a Muslim) with a strong background
in science. The title of his manuscript emphasizes the key issue that
stands between the scientific atheist side and the faith side: evidence, and
the absence thereof. For fundamentalist believers, evidence (other than
what is written in holy books) is simply not an issue. However, for the
rational religious believer, it is a pivotal point and must be rationalized.

One approach, which has been adopted by most theologians, is

of “non-overlapping magisteria” (NOMA, for short) of naturalist and
xv
supernaturalist areas of thought. This is a position to which even some
atheist scientists subscribe (for example, the paleontologist Stephen Jay
Gould, who coined the term). What it means is that science and religion
deal with fundamentally different things—the material and the
spiritual—and should not attempt to intrude in each other’s territory.
The author of Faith in the Unseen is not a subscriber to NOMA. He is of
the unifying school that believes that science and religious belief can
complement and harmonize with each other, in other words, that there is
no fundamental contradiction between the two. The manuscript is a
substantial and thoughtfully laid out package, as one would expect from
an experienced author. This book is a work of scientific assertion in the
light of Holy Scripture with a formal introduction, a short chapter in
which the author discusses his premise.

I find the men of all cast, color, creed, and culture of the modern
era in an exceptionally vivacious stage, which immediately demands an
attempt to reconcile religion with reason. I firmly believe that the day is not
far off when religion and science will discover mutual harmonies.

An attempt to siphon off the insight of The Holy Scripture needs

deep knowledge of modern science in its all districts and domains, besides
having the true discernment of philosophy and the veridical knowledge of the
Scripture.

Thus, he sets out not only his philosophical premise but also his
qualification to build upon it. Although he is deeply committed to Islam
and approaches his subject primarily through the lens of Islam, he seeks
to give an all-embracing perspective on religion, taking in not only the
Abrahamic religions but also others, such as Hinduism.

It is a very substantial work, and I cannot hope to engage fully

with it in this brief appraisal. The manuscript is divided into substantial
chapters each dealing with a major subject of faith and/or reason, and
each chapter is subdivided into sections, which discuss various detailed
aspects or examples. Some of the major subjects are death and the
afterlife; the philosophy of life; the notion of fate; religious and scientific
ideas about origins and creation; Qur’anic vision and wisdom; and
religious and scientific notions of time, ontology, and medicine. Of these

xvi
individually large areas, probably the most substantial and
comprehensively covered are those where religion and science are usually
most inclined to clash: creation and time—in other words, biology and
physics, each of which provides a fundamental challenge to traditional
religious thinking.

In each case, it is the religious (typically Qur’anic) perspective

that takes precedence. For instance, the chapter on “Perfect Creation”
provides a representative illustration of the author’s philosophical
approach. The chapter opens with an account of the Qur’anic version of
the origin of the cosmos, which the author argues is rational anticipation of
current scientific hypotheses and therefore represents the truth. Thus,
there is no conflict between faith and science, because scientific knowledge
and theory have already been prefigured in holy texts. At each point, his
summaries of current scientific thinking are spot-on (he is, after all, a
professional man of science), and his weaving of science with scripture is,
to say the least, fascinating and engaging.

The tone is important in books of this kind. Much of the

friction in the science/religion debate has been attributed to the
polemical tone of participants on both sides, who have been variously
described as “shrill,” “strident,” and “intemperate.” None of these
epithets apply to the author of Faith in the Unseen. He is measured,
temperate, and good-humored throughout, undoubtedly reflecting his
good nature and perhaps also his supreme confidence in his thesis. He is
also very readable, with a flair for introducing accessible and pertinent
examples.

Faith in the Unseen is challenging (in the intellectual sense, not

the stylistically abrasive sense) and fascinating. An intriguing
contribution to the debate on science and religion, it provides a
remarkable insight into scriptural close reading and the “rationalization”
of religious faith.

Austin Kehoe

xvii
PREFACE
DR. A.Q.KHAN
NI & BAR, HI

It is a pleasure and privilege for me to be writing the preface

to the third edition of this book, “Faith in the Unseen”. Dr. Seyal is
putting all efforts into keeping knowledge of the Holy Quran
updated in the light of the Quran itself. This book is an attempt to
pass the message contained in the Holy Quran on to ordinary people
in a way not done earlier.

Science and faith have come to stand far apart and there
seems no ground for reconciliation. Thus, Dan Brown writes: “Every
faith in the world is based on fabrication. That’s the definition of faith –
acceptance of that which we imagine being true, that which we cannot
prove. Every religion describes God through metaphor and allegory, right
from the early Egyptians through to modern Sunday schools. The
metaphors are a way to help our minds process the incomprehensible. The
problem arises when we begin to believe in our metaphors. Religion
allegory has become part of the fabric of reality. And living in that reality
helps millions of people to cope and be better people.”

However, if we can learn the basic truths of faith in the light

of modern-day scientific convictions, that could form the basis of all
monotheistic religions. With the assertions made in faith and the
nature of the unseen; the Adam of science and the Adam of religion are
one, not two; the creation of DNA-RNA, Birth of Jesus Christ, the

xviii
creation of the universes, ultimate fate, and then recreation; travel back
in time and wormhole theory along with other subjects, we can create
conformity between science and faith. When we affirm faith as a
reality in the light of scientific philosophy, we settle the issue that
faith is not a fabrication based on allegory, but is a true discipline that
will lead the new generation in the proper direction and not leave
them in frenzied confusion.

Dan Brown asserts that the modern church is not passing on

a word of discipline but is performing ceremonial rituals in our
routine life. Faith is often distorted by modern trends and these
trends have become part of the mindset of the modern generation.
For example, many believe that there is no hereafter, so each moment
of this life should be cherished and made the most of. However, what
is life without some sort of discipline to give it meaning? One modern
scientist has said: “Unbiased science could not possibly be performed by a
man who possessed faith in God. Nor did faith have any need for physical
confirmation of its belief.”

Today the young generation finds itself in a dilemma; they

are at crossroads, bewildered and perplexed. Those who profess to
accept this duality in thinking in their challenging experience of
scientific convictions are, in fact, split personalities with little
prospect of finding the right path – faith cannot take root in a
divided mind. Therefore, we need to evolve a philosophical way to
scientifically prove the fundamental principles of faith.

While writing this book, Dr. Seyal has tried his best to avoid
any religious bias and has sincerely endeavored to pass on the word of
faith in the light of modern-day scientific achievements.

In many places, reading the Quran without a proper

scientific background makes it difficult to truly understand its
meaning. This book is intended to discuss and clarify those issues.

xix
Like, for instance: “Why couldn’t creation take place without a
‘creator’”? There is a mathematical affirmation for this, even besides
scientific and philosophical proof. Also, “Faith in the hereafter and the
philosophy of death: where are we destined to go after demise and is there
a life after death?” is answered. Genetic codes are dispersed like dust
after demise and return to the earth (comparable to a hard disc). They
will be called back on the Day of Judgment like the computer codes
and bits stored in the silicon hard disc.

Perfection in the creation and the fate of the universe are

very lucidly explained in the Holy Quran: the initial big bang to be
followed by a big smash, affirming boundary conditions, the
limitation is the strata of lower skies and the ultimate series of big
crunches which, once again, provide a seedling for the next creation.
(54:1; 21:104; 29:53; 82:1-4; 30:11).

In “The Adam of science and the Adam of the Qur’an are one,
not two” it is shown that the gradual process of evolution alone could
not have conceived life and all the marvels of nature. Evolution yes,
but all determined by the Lord Almighty as it was meant to be.

“I created the man in elegant pace;

Gradually grow from Turab in the stage;
An’ then from
The drop of sperm in place”(30:30; 38:75; 40:67; 35:11; 23:14;
71:17; 24:45)

Integrity is intelligence and immorality is ignorance. If one

knows what is good, one seeks the truth. If one searches for
something wrong, it can only be because he is unaware of what is
morally right. Dr. Seyal’s aim in writing this book is to create
certitude in faith after gaining full awareness in the light of modern-
day science.

xx
 Faith in itself has no evinced certainty but is an essential
attribute of those seeking the truth. In this search, both faith and
science need to be defined correctly. Both scientific and philosophic
literature contains many examples of misuse of the term “faith”.
There can be no faith without the discipline of truth. Personal
experiences can provide the basis for many abstract representations.
The concepts we possess depend upon changes conceived or
perceived by each one of us.
Dr. Seyal: “Discipline is discernible, but faith is not”.

In his other books “Poetic Stance of the Holy Qur’an”, “Divine

Philosophy and Modern Day Science” and “Faith in the Scientific
Philosophy of Religion”, Dr. Seyal dealt with other relevant subjects,
but one needs more to rationally assert the truth elucidated in the
Holy Scripture in the light of modern-day science.

This book details the fate of the grand universe and the
evolution of life in the light of the Qur’an, affirming that the Adam
of science and the Adam of the Qur’an are one, not two. These
subjects are discussed with consideration without squashing deep
convictions of faith. Many scientific concepts have been listed in the
Qur’an even before their discovery as scientific achievements.

The Perfect Creation: Wherever we look, we find no breach in the

cosmic sway. It is so refined and meticulously harmonized and
planned, that even the slightest change in the mass, volume, or speed
of any of the trillions of cosmic objects would result in chaotic
collisions. But this cosmic order will ultimately crash – a series of
smashes that would eventually lead to a big crunch as the final
boundary conditions are preordained, the strata of lower skies, providing
a seedling for the next creation. Al Safaat (37:06)

xxi
 Philosophy of life: How were we created and what are we
composed of? How will we be brought back to life in the hereafter to
divulge all our worldly deeds? Philosophy of the soul, a bestowal from
the Lord Almighty for how we are to conduct this life to cherish the
boons of the hereafter, is also discussed.

The Purpose of Creation: There could be many purposes for

men of all castes, creeds, cultures, and colors, but this book gives a
symbolic message from the Holy Qur’an. (Al Mu’minuun 23:14-15).

The reality of “Fate and Fortune”: Fate is destined through

the genetic array, but fortune comes from the gift of intelligence and
application. We are all supposed to perform in the light of the
guidance obtained from that intelligence to earn the reward in the
Hereafter.

Divine Perception of Time and Travel Back in Time: What

about the theory of relativity, the wormhole theory, and time travel
concepts? If we could somehow prove that the Prophet Muhammad
(PBUH) traveled faster than the speed of light (As-Sajdah 32: 4-5)
through wormhole-like passages (Al Mu’minuun 23:17), through
different strata of the Multiverses and the skies, and coming back
through moving wormholes (Adz Dzariyaat 51:7), then we could
scientifically prove the journey of Mee’raaj (23:17; 70:3; 51:7). That
would be travel back in time – or living in the present while traveling
in a loop. People often cannot reconcile with the speed the Prophet
Muhammad (PBUH) traveled in the Cosmic Sway during Mee’raaj,
but have you ever thought of traveling in the Cosmic Order while
abiding on Earth?

The immense speed of travel using wormhole confines living

in present.

We on earth spin around its axis at a speed of 1,670

km/hour. Earth spins around the sun at a speed of 108,000 km/hour,

xxii
while our solar system spins around the Milky Way Galaxy at a speed
of 720,000 km/hour in the universe. Again, the Milky Way spins at a
speed of 950,000 km/hour, which spins in the Multiverses at an
unknown speed, which again spins in the strata of parallel universes at
an indefinite speed. While the parallel universes are spinning at a
mysterious speed in the cosmic order, everything is drifting away
from the core of the big bang – or Kun, when it started to be Fa Ya
Koon – at a speed of perhaps about 300,000 km/second, and we don’t
even feel dizzy traveling at such a stupendous speed in the cosmic
order. Answers to these questions can be found and cherished in the
wisdom of the Qur’an.

xxiii
Qur’an a miracle:
Almost all the prophets of the Lord Almighty’ were endowed
with miracles as we can historically affirm from different Scriptures,
When we study the life of Prophet Muhammad PBUH we find miracles
during his lifetime but he was gifted with a unique and everlasting
miracle – the Qur’an. Prophet Muhammad PBUH was the last prophet
and there had to be no prophet after him, so he was gifted with a
book, the truth, the entirety of that will be asserted and affirmed till
the last day on the living earth. As the scientific knowledge will
continue to advance in its all districts and domains, it will support the
truth of the Qur’an, but to understand the Scripture needs a wide
knowledge of science in its all fields. Dr. Seyal has tried to elaborate
and explain quite a few topics of modern-day science, where there is a
lot of argument between the two i.e. faith and science.

• Why the creation could not take place without a “Creator”:

A scientific and mathematical proof.
• Nature of the Unseen
• Creation of the Parallel Universes, the Perfect creation, and
end of the universes, and the recreation of the Multiverses.
• The reality of Nihility or the Nullity
• Wormhole theory and travel back in time; the journey of
Mee’raaj of Prophet Muhammad PBUH.
• Adam of Science and Adam of Qur’an are one, not two.
• Scientific affirmation of the creation of DNA or the nucleic
acid, the building block of the human body and soul, and the

xxiv
 Scientific elucidation of the Birth of Jesus Christ AS from the
Holy Scripture.
• Philosophy of life and death and the life ‘Hereafter’. How we
will be recreated after death and how our hands and feet will
respond to Almighty’s demand.
• Al Meezan: How the symmetry in different spheres of life,
climate, and the universe is maintained?
• The trees and for that matter, everything in the world is
entreating and beseeching Lord Almighty, how?

xxv
Introduction
We find the men of all castes, creeds, colors, and cultures of
the modern era in an exceptionally vivacious stage, which
immediately demands an attempt to reconcile religion with reason. I
firmly believe that the day is not far off when religion and science will
discover mutual harmonies. I plan to evolve a physiologically less
annoying and psychologically more appropriate way for a particular
type of scientific or religious mind to reconcile religion with reason.

My efforts at rationalizing faith are not interdicted to one

faith or belief but are for the whole of human society. My sincere
hope is to scrub and swab the presumptuously miscalculated premise
that has insinuated the minds of Western society against Islam. It has
to be dealt with quite amiably in a mannerly plan so that there is no
longer a religious bent and bias and we as a human race can live in a
complacent and composed fraternity.

My main purpose, at the same time, is not to admit the

superiority of the philosophy of science over religion. I sincerely
aspire to work in a new direction for the injunction and inclination of
all thinkers of the modern century for their plea to the younger
generation to be guided in the right direction.

In a cultural milieu permeated through and through with

science, modern man has developed habits of concrete thought which
render him less proficient and permitting of that type of inner
experience on which religious faith ultimately remains because he
suspects it to be “liable to illusion.” And no one would hazard action
based on a doubtful principle of conduct. Religion stands in greater
need of a rational foundation for its ultimate principles than the
dogmas of science. In these circumstances, the demand for a scientific
form of religious experience is quite natural. It was the fulfillment of

xxvi
this need that prompted me to reconstruct religious thought in Islam
with due regard to the philosophical traditions of faith and the latest
developments in various domains of human knowledge.

An attempt to siphon off the insight of the Holy Scripture

requires a deep knowledge of modern science in its all districts and
domains, in addition to a true discernment of philosophy and a
veridical knowledge of the Scripture. The subject is opening up a new
perspective of research in this direction as the earl and count of
assertion in the diversified course and the conduct of scientific
perspicacity in the world are joining hands to define the balance
between scientific discernment, philosophy, and the message of
discipline communicated in the Holy Text.

The subjects discussed in this book, if we go down into the

details of the scientific affirmations in the light of the Holy Scripture,
are not alien to the scientific mind but are foreign to men of faith.
The Qur’an very clearly elucidates quite a few subjects intriguing the
scientific mind of today, and it might also discuss quite a few other
subjects that we have not had the dexterity to realize or comprehend
until today.

When I open the daily newspaper as part of my morning

routine, I often see lengthy descriptions of conflicts between people
over borders, possessions, or liberties. Today’s news is often forgotten
a few days later. But when one opens ancient texts that have appealed
to a broad audience over a longer period, such as the Holy Scriptures,
what does one often find in them? One finds a discussion of how the
constituents of the universe—light, stars, life—were created, along
with many other words of wisdom and truth. Although humans are
often caught up in mundane problems, they are curious about the big
picture. As citizens of the universe, we cannot help but wonder how
the first sources of light formed, how life came into existence, and
whether we are alone as intelligent beings in this vast space.

xxvii
Astronomers in the twenty-first century are uniquely positioned to
answer these big questions.

Much of the attention in cosmology over the past several

years has been focused on the cosmic microwave background
radiation, which provides a snapshot of the universe at an age of four
hundred thousand years. But between this moment and the
appearance of the first galaxies was a period of almost total darkness,
unbroken by as much as a glimmer of starlight. Hidden in the
shadows of this era are the secrets of how galaxies took shape.

It is hard to probe a period that is by its very nature

practically invisible. The key is to look for the feeble radio waves
emitted by electrically neutral hydrogen gas as it interacts with the
background radiation. Observers are now starting to do that.

The result should be an even more interesting map than that

of the microwave background. It will be fully three-dimensional and
will show, step-by-step, how form emerged from formlessness.

The human mind could never know the real nature of the
attributes of Almighty; it could only agree with faith in affirming a
spiritual power as the foundation of all reality. Similarly, for certain
schools of thought, it seemed fatal to human morality and enterprise
to believe, as orthodoxy did, in the complete predestination of all
events by Almighty and the arbitrary election, from all eternity, of the
saved or damned (details discussed in “Fate and Fortune”).

During the early days of Islam, there was a lot of research

going on to reveal the secrets of nature with hundreds of variations on
this theme. The Mutazilites’ doctrines spread rapidly under the rule
of al Mansur, Harun-ur-Rashid, and Al-Ma’mun. Al Ma’mun, who
was fascinated by this fledgling flight of reason, defended it. It was
probably as a consequence that there appeared to Al Ma’mun (198–
218H/813–33) in a dream, a man with a fair, ruddy complexion; a

xxviii
broad forehead; joined eyebrows; a bald head; light blue eyes; and a
pleasing appearance, who was sitting on a couch.

Filled with awe, the commander of the faith asked, “Who are you?”
“Aristotle,” was the reply.
Delighted with the answer and having been granted permission to ask
further questions, he asked, “What is good?”
“That which is good in your mind,” replied Aristotle.
“And what comes next?”
“That which is good in law.”
“Then, what next?”
“That which is considered good by the people.”

Finally, Aristotle advised Al Ma’mun that he should treat

him like gold, whoever advised him about gold (alchemy) and should
hold to the doctrine of Tawhid or the “oneness of God.”

As a consequence of his dream, Al Ma’mun determined to

seek the books of ancient philosophers and have them translated into
Arabic, appropriating ancient knowledge.

The fable goes on to link Al Ma’mun’s official support for

the Mutazilites, who insisted on the primary role of reason in the
matters of religious dogma, with well-known efforts to disseminate
the science of the Greeks among the Muslims. The Mutazilites were
called the ahl-at-tauhid, “the upholders of the doctrine of the oneness
of God,” because of their particular stand on the issue of God’s
attributes. Their position became epitomized in the doctrine of the
createdness of the Qur’an as the word of God, which Al Ma’mun
sought to force upon unsympathetic traditionalists and legists, thus
initiating the inquisition. In time, his successor, al Mutassum (218–
28 H/833–42) led the persecution of Ahmad ibn Hambal, the highly
esteemed traditionalist and founder of strict legal-rational
argumentation.

xxix
 Tradition has it that al Mansur (138–9) and ar Rashid (170–
94 H/786–809) laid the foundation of a government-supported
library in Baghdad, which quickly became the center for the
translation of texts into Arabic, but it was in the reign of al Ma’mun
that the library—under the name of Bayt-ul-Hikma or the
“Institution of Science”—reached its highest point. Greek scientific
and philosophical books, which he had ordered, were translated.
Another collection came from Cyprus. These collections were
gathered from as far back as the end of the Umayyad period when the
process of translation had already begun.

It does appear, however, that the translation at Bayt-al-

Hikma, in the time of al Ma’mun, became a well-organized activity of
unprecedented scope and vigor. This soon brought the bulk of Greek
science and philosophy within the reach of a large number of Arabic-
speaking scholars. His interest in the translation activity may well
have been connected with his sympathies with the Mutazilites or with
his determination to find the logic behind the truth or the truth
behind the logic. What those early Muslims did, however, was quite
different and unexpected. Rather than suppressing the declining
Greek intellectual traditions, they sought out their sources and
encouraged their cultivation. Theirs was primarily an attitude of
rejection or even of mere tolerance, but of protectiveness and active
participation. The foreign sciences of the Greeks lived as long and
developed as much as they did in Islam only because of continued
interest and support. To characterize their status in Islamic
civilization as marginal would merely serve to relieve us from the task
of explaining their existence.

The paradox is heightened by the fact that the philosophical

and scientific disciplines once essential for Islamic teachings in all
teaching institutions or the Madrisas in the mosques are now kept out
of these institutions of learning. Primarily, as we are discussing the

xxx
period, the linguistic disciplines were necessary adjuncts to the
Qur’anic studies along with learning the tradition and law.

It is an essential need of the time to once again cultivate such

a tradition to bring religious studies back to the glorious period of
Islamic culture. Learning Qur’anic philosophy in the light of
modern-day science is imperative to reason out the truth.

But with the text, we strive to find the answers to the

following questions:
• Where is the knowledge that is lost in communication?
• Where is the wisdom that is lost in the knowledge?
• And what wisdom is the faith going to offer to the world?

Nobody can for sure assert whether or not one religion is superior to
the others because of their inherited traditions, which are deeply
insinuated in the cultural heritage of the people. The unbiased study
of this book might give inkling toward the truth in the philosophy of
faith ordained for the men of all eons.

I believe the basic philosophy of all the faiths is one and

eternal: “The Truth”.

If we can cultivate such a tradition in our social order, I’m

sure we wouldn’t be stranded in bewilderment, but we would
understand faith in the true knowledge of reason.

In traditional times, it was assumed that the faith disclosed

the ultimate nature of reality. In the sixteenth and seventeenth
centuries, science began to cast doubts on that assumption; for the
Scriptures only assert the truth, whereas controlled experiments can
prove scientific hypotheses. After three centuries of confusion on the
point, however, we now see that the proofs hold only for the
empirical world. The worthless aspects of reality—its values,

xxxi
meanings, and purpose—will slip through the devices of science in
the way that the sea slips through the nets of fishermen if we are not
competent enough to devise a philosophy of reasoning to understand
the truth of the Scripture.

But the logic of philosophy cannot ascertain the creation and

the circumstances of the universe. Similarly, it has no means to
reckon the genetic or galactic proscenium of the creation, and in like
manner, it has no way to understand the myth of space-time. On the
other hand, the scientific approach has no dexterity to discriminate
the nature of the efflux or the soul and life after death, nor does it
have the cognition or the approach to interpret the inspiration of
faith in the secluded or secret that His Almighty Lord directs to
ordain us quite resolutely in the Holy Scriptures.

Where then shall we turn for counsel concerning the things

that matter the most? Our realization is that science cannot help us
reopen the door to look seriously again at what the wisdom tradition
proposes. Not all of their contents are enduringly clear to our
understanding, but a careful search for the truth probably lies within
the scope of human knowledge. Modern science has superseded these
days, as it reflects the gender relations, class structures, and the like,
and these must be reassessed in the light of changing times and the
continuing struggle for the truth. But if we pass a strainer through the
world’s religions to lift out their conclusions about reality and how
life should be lived, those conclusions begin to look like the
winnowed wisdom of humanity. What is the specific truth of
wisdom? The larger the island of knowledge is, the greater the
shoreline of wonder.

So gathering a bit of historical background of reason in

religion, we need to cultivate a reality of wisdom in faith to
understand the modern trends in scientific achievements.

xxxii
 Scientists stand divided till today about the fate of the
universe, but when we gather the details from the Holy Scripture, it
very clearly details the ultimate fate of the universe. Similarly, until
today, the Adam of religion and the Adam of science stood apart, but
when we study the Holy Scripture in the light of modern-day
scientific knowledge, it fairly elucidates the process of evolution,
which is well determined under Divine laws and the order of nature,
but not as determined in Darwinian concept.

Some scientists assert that our creation and the creation of

the grand universe were occasioned by chance. As Max Tegmark, in
“Parallel Universes” (a special issue of Scientific American) writes, our
creation and the creation of all the universes is just a chance
occurrence, as it may happen that one would receive a room in a
hotel whose numbers are exactly as those of the person’s date of birth.
For example, a man who was born May 11 is assigned room number
five on the eleventh floor of a hotel.

It may happen to be once-in-a-lifetime, but if it happens the

same way the second time, he will be scared. And if it happens to be
the same for the third time in a row, in some other hotel, upon
finding himself assigned the same room number on the same floor, he
will just stay back and ask the man behind the desk, “Who has
arranged this room for me?” If he receives the answer, “Nobody, it
just turned out by chance,” by nature, the man will stay back and say,
“It cannot be chance, for I had the same room number on the same
floor in Paris early this morning and in London this afternoon, and
subsequently, when I arrived here in Toronto in the evening, I was
asked to check into the same room number on the same floor. I
cannot conceive of having the same room on the same floor as that of
my date of birth just by chance all the time. Somebody must have
arranged it for me. Please, be truthful, who did that?” If he still gets
the answer that it was just chance, he will not go to the same room
because he will be scared of some real conspiracy behind the situation.

xxxiii
 Only the cosmologist and the physicist of today could
comprehend the discipline from an atom to the indeterminate cosmic
order. All the stars, like the moon, earth, sun, and Milky Way galaxy,
in which we are abiding, are all moving and drifting away from each
other and also form the core of the big bang, in a definite order. This
fascinating discipline was ordained from an indeterminate period.
And how long from now they’ll abide by the same order of discipline,
we have no dexterity to comprehend.

Could it all be due to a stroke of chance?

How could one imagine His order of discipline, until one

looks into the details of each effect and equipage with an unbiased
eye?

The question remains to be answered:

Who has arranged all the fascinating discipline of Multiverses

and the effects and equipage in this world, for us? Maybe I’m wide of
the mark, but could it be?

The Lord Almighty wanted to settle many scores before the

creation of his real perfect design: the life to cherish the bliss of
everlasting life in the Hereafter. Maybe we are unwittingly performing
certain definite assignments without ever realizing the eventual
purpose. And what’s the source of knowledge? Even Einstein affirmed
that it’s the intuitive perception that opens new doors of knowledge.

The ultimate nature of the assignment given to the man is, at

the least, not very clear to us, but in the Qur’an, the Lord Almighty
asserts, “I’ve not created you [i.e., men of all castes, creeds, colors, and
cultures] without any definite design in a plan” (Al Mu'minuun
23:115). It very clearly affirms that the creation of all mankind is here
for a definite purpose.

xxxiv
What could that be?
A handful of genes that control the body’s defenses during
hard times can also dramatically improve health and prolong life in
diverse organisms. Understanding how they work may reveal the keys
to extending the human healthy life span and banishing the diseases
of old age (i.e., delaying dotage and relishing the boons of life
experiences with senescence, for in the Hereafter there has to be a life
in a youthful state with no dotage).

But how could that be possible?

Genes that control an organism’s ability to withstand

adversity cause changes throughout the body that render it
temporarily supercharged for survival. Activated over the long term,
this stress response prolongs the life span and forestalls disease in a
wide range of organisms. Sirtuins are a family of genes that may be
the master regulators of the survival mechanisms. Understanding how
they produce health and longevity-enhancing effects could lead to
disease treatment and ultimately longer, disease-free human life spans,
for that’s the life in the Hereafter with ever-flowing youth in with no
dotage.

The Qur’an is truthful guidance for the virtuous, who have

determined a firm conviction to command the course of the Holy
Scriptures and assert an assiduous faith in the unseen (2: 3-5). They
entreat and beseech to aver and affirm their agility, which is the
award of sincerity in faith. They give due allowance and apportion of
alms to the indigent and insolvent from whatever His Almighty has
endowed them, and they also approve and endorse whatever has been
given to them as guidance in the “Holy Scriptures” and also support
and credit the Scriptures revealed to the earlier prophets. Over and
above, they have a firm conviction of the Day of Judgment. Besides
that, His Almighty asserts that these are the people who are on the
right scent and spoor and track and trail of faith and such are the
xxxv
people who have dominant certitude in His Almighty with all His
directives.

The Qur’an gives a detailed elucidation of faith, the truth,

besides giving the fundamentals of the religion in a very articulate
manner. The all-in-all discipline is intended to teach the men of all
cultures, casts, creeds, or colors and people of all ages and eons to
adhere to a common belief and conviction that is insinuated deep in
the human consciousness i.e. the truth.

Accepting the Lord that is flowering within him makes the

man immaculate from the enticements of lust and spiteful pleasures,
unscathed by any suffering, unbroken by any affront or insult, feeling
no wrong, and a fighter in the noblest cause. It makes him one who
cannot be overpowered by infatuation or indignation, who is dyed
deep with truth in justice, accepting with all his soul that everything
that happens is assigned to him as his segment and share from nature
for the discipline of the whole. Imagine what another says or does or
thinks, still without great necessity and for the general interest. For it
is only what belongs to himself through the divine nature. What he
makes is the matter for his activity, and he constantly thinks of that
which is allotted to him out of the total of things determined by
nature. He makes his acts fair, and he is convinced that his morsel is
wholesome. The lot that is assigned to each man is carried along with
him and carries along with it. He who remembers the divine
enlightenment feels that every rational animal is his kinsman and that
to care for all men is according to man’s nature. A man should hold
on to the opinions not of all but only of those who live in a way
worthy of confidence according to nature, but as to those who live
not so, he always bears in mind what kind of men they are both at
home and away from home, both by night and by day, and what they
are and with what men they live an unworthy life. Accordingly, he
does not value at all the praise that comes from such men, since they
are not even contented or appeased and even gratified with them.

xxxvi
 Strive not to be disinclined without due consideration, nor
with distraction, nor let deliberate embellishments set off your
thoughts. And do not be a man of many words or busy with too
many things. And further, let the Lord, who is the guardian of your
instinctive being mainly at this age escort you in the matter of all
concerns. Be cheerful and do not lend ear to external undesired
remarks. A man then must stand upright in the shelter of the true
discipline of faith, with agility, submissiveness, and not be kept erect
by others.

And you will find in the faith everything like justice, the
truth, temperance, and fortitude, for these, are all a part of true faith,
and in a word, anything better than your own mind’s self-satisfaction.
The things that enable you to do according to the right reason are
assigned to you in the perception of true faith that bestows heartfelt
tranquility. If I say, you see anything better than this, turn to it with
all your soul and enjoy that which you have found to be the best in
guidance. But if nothing appears to be according to the truth, which
is flowering in you, then carefully examine all the impressions, which
have detached themselves from following the truth and been inclined
to other delights, rather than submitting to the Lord Almighty.

But simply and freely choose the real understanding of the

faith in the light of the Holy Scriptures that is not only good for this
life but also for the everlasting life that we are sure to cherish after this
temporary living and hold to it. That which is useful and proclaimed
by His Almighty is the best. Well then, because it is not only useful
to you as a rational being but also as an observant member of society,
keep to it. Take care that you make the understanding of the Holy
Scriptures by a sure method.

As already described, that intelligence is a real gift of His

Almighty for His men and a part of that intelligence is true
understanding, which is yours. This is the perception of true

xxxvii
knowledge, which holds the intelligence to live in concurrence with
the order of Nature, that is virtually to live according to the man’s
true nature and hold to the discipline ordained by His Almighty The
Lord Almighty made different religions to suit different aspirations,
times, and societies. All doctrines are only different paths that all
converge on truth and cast no doubt on the discipline of faith.
Indeed, one can reach Him if one follows the discipline of truth with
wholehearted devotion.
Someone asked Buddha, “Are you, god?”
“No!” was the answer.
“An angel?”
“No.”
“A saint?”
“No.”
“Then what are you?”
Buddha answered, “I’m awake.”
When we go through the composition of the Holy Scripture,
at most of the places, we are adequately stranded, unable to conceive
the real meaning of the text. We need still more refined and definite
knowledge to comprehend the wisdom of the Holy Scripture.

The Holy Scripture not only provides a clear elucidation of

quite a few modern-day scientific concepts but also invites mankind
to track and trail the truth of the actuality behind the philosophy of
the creation of the time, universe, and mankind.

There could be some play on words in the explanation of

different scientific concepts in this book, but I am sure the reader will
not be confounded by these anomalies. To make things
comprehensible for a common man, there had to be some vacillation.

I sincerely believe that the creation of the universe and

mankind is for the whole human race as there are definite designs and
plan behind the concept and creation of all the Multiverses. A

xxxviii
Canadian scholar Wilfred Cantwell Smith wrote in the mid-twentieth
century shortly before the Suez Crisis:

“We observed a healthy functioning Islam had for centuries

helped Muslims cultivate decent values, which we in the West share
because they spring from a common tradition. Some Muslims have
problems with Western modernity. They have turned against the cultures
of “People of the Book” and have even begun to Islamize their view of
hatred of these sister Faiths that are powerfully endorsed by the Holy
Qur’an. If Muslims have to meet the challenges of the day, they must
learn to understand the Western traditions and institutions, because they
are not going to disappear”.

He also pointed out that Western society also has to

recognize that they share the planet not with inferiors, but with
equals.

“Unless Western Civilization intellectually and socially,

politically and economically and the Christian Church theologically, can
learn to treat the men of other faith with fundamental respect, these two
in their turn will have failed to come to terms with the actuality of 21st
century. The problems that arose in this are of course, as profound as
anything that Prophet Muhammad PBUH was confronted when he
introduced the Discipline of faith.”

As already mentioned, the discipline of faith is largely

distorted by human interpretations, as the Catholic Church should
instead be called the Constantine Church. The lineage of prophet-hood
is the same in all the monotheistic faiths. The message of faith is
deeply insinuated in the profundity of soul, whereas the discipline of
faith is to make you a good human being and the best example of a
person, as Karen Armstrong in her recent book, Muhammad Prophet
of Today, writes:

xxxix
 “The brief history of 21st century shows that neither side has
mastered these lessons. If we are to avoid catastrophe, the Muslims and
the Western Worlds must learn not merely to tolerate but to appreciate
one another. A good place to start with is with the personality of Prophet
Muhammad a most sophisticated and complex figure in the history of
humanity, who resists facile ideologically driven categorization, who
sometimes did things that were difficult or impossible to accept, but he
had profound genius and led the faith a cultural tradition that was not
based on the sword but whose name is ‘Islam’ that signifies peace and
reconciliation.”

Dr. A. Rashid Seyal

xl
Contents

Initial and Infinite ..............................................................18

The Lord is domineering. ...................................................... 36
The Nature of the Unseen: .................................................... 37
Faith in the Hereafter .........................................................39
What’s Death? ....................................................................... 51
The Fruit of Fortune in the Hereafter.................................... 52
Just deliberate! ....................................................................... 55
Death and the Good Life ...................................................... 58
Death without Consolation ................................................... 59
For what is a Man? ................................................................ 62
Consciousness in the Afterlife ................................................ 64
The Philosophy of Life .......................................................65
The Qur’an essentially deals with: ......................................... 65
The Earthly Pot..................................................................... 69
How’s that possible? .............................................................. 69
What’s silicon? .................................................................. 70
On and Off at the Crossroads................................................ 70
Build top-down or bottom-up?.............................................. 71
The Efflux or Soul................................................................. 73
The Self:................................................................................ 78
Whisper in Soul ................................................................ 78
Vision of Core .................................................................. 83
Intelligence............................................................................ 88
Why the Man Is a Fool(Al Ahzab33:72) ................................ 91
xli
 Intelligence in Discipline ....................................................... 95
The Veracity of Intelligence................................................... 95
Why Are We Created? ........................................................... 96
What’s the Source of Knowledge? .......................................... 99
A Mighty Nature! .................................................................. 99
Fate and Fortune .............................................................. 102
The Ruling Faculty ............................................................. 102
The Order of Discernment .................................................. 104
The Holy Scriptures have words to the same effect. ............. 106
Fortune in Discipline .......................................................... 116
Endowment of Discipline.................................................... 118
What you are really ‘Craving in Desire’? .............................. 132
Conformity in Discipline .................................................... 133
Demise in Death ................................................................. 138
Truth in Prayer ................................................................... 139
What truth I can grasp in prayer? ..................................... 139
Reason and Revelation ........................................................ 141
Guidance in Revelation ....................................................... 143
Discipline Is Justice ............................................................. 148
Obedience ........................................................................... 149
Knowledge .......................................................................... 151
Adam of Science and Adam of Qur’an are One, not
Two ................................................................................. 158
Concept of Evolution: ......................................................... 161
Creation of DNA/RNA: Scientific Details in the light
of Holy Qur’an ................................................................... 167
Birth of Jesus Christ AS......................................................... 168
There are two possibilities: .................................................. 171
How’s that possible? ............................................................ 176
The Purpose of Creation ................................................... 179
Noteworthy Founder Mutations.......................................... 186
Creation of Multiverses in 6 days Speed of expansion
of the cosmic space soon after Big Bang ............................ 197
Perfect Creation ............................................................... 200
Big Bang ............................................................................. 202

xlii
 A pretty significant statement .............................................. 208
Cosmic Redshift .................................................................. 213
The Multiverses................................................................... 219
The Creation of the Multiverses Was an Arduous Job ......... 221
Creation of the Grand Universe and Life ............................. 225
Cosmic–Ray Hazard............................................................ 228
Intergalactic Medium .......................................................... 229
The Expansion of the Universe............................................ 229
The Rotating Universe and the Creation of the Day and
Night .................................................................................. 230
Creation of Darkness........................................................... 233
Black Holes ......................................................................... 233
The Divine Order of Discipline .......................................... 234
The Sun .............................................................................. 235
How delicate is the cosmological discipline? ........................ 236
The Shape of the Earth........................................................ 237
Mountains and Earthquakes ................................................ 238
Pairs in Creation ................................................................. 238
The assertion in the Perfection of Multiverses ..................... 239
Perfection in the Human Creation ...................................... 240
The Fate of the Universe .................................................. 241
Conclusion .......................................................................... 254
Divine Perception of Time and Wormhole Theory‫واﻗﻌﻪ‬
‫ ﻣﻌﺮاج‬................................................................................. 259
Elucidating the Prophet’s Journey of Meerááj ...................... 260
Perception of Time: ............................................................ 263
The Philosophy of Time...................................................... 267
St. Augustine’s Puzzle .......................................................... 268
What’s Time? ...................................................................... 269
Creation: Substance, Attributes, and Time .......................... 269
Instantaneous to Eternal ...................................................... 270
Travel in Time .................................................................... 271
The Myth of Passage ........................................................... 271
Time Order ......................................................................... 272
xliii
 Space-Time ......................................................................... 273
Absolute and Relational Theories ........................................ 275
Time and the Continuum ................................................... 275
Zeno and Cantor................................................................. 276
Kant’s Antinomies ............................................................... 277
Temporal Asymmetry and Physical Laws: ............................ 278
Trance Formation and Entropy ........................................... 279
Branch System..................................................................... 280
Popper’s Account ................................................................ 281
Time and Free Will ............................................................. 282
The Mystery of Time .......................................................... 283
What’s the Time Anyway? ................................................... 283
Time Is Not of the Essence.................................................. 285
How Time Does Not Fly .................................................... 286
Just in Time ........................................................................ 287
Living in the Present ........................................................... 289
Time Dilation ..................................................................... 291
In the Loop ......................................................................... 294
The Enigma of the Time Calendar ...................................... 297
The Concept of Time Domain ............................................ 298
Keeping Track of Time ....................................................... 301
Travel in Time .................................................................... 303
Time Lag............................................................................. 304
For what is time? ................................................................. 305
Speed of Light and Lunar Orbital Motion ........................... 309
Table: Lunar Month and Terrestrial Day ............................ 311
A New Relation in the Earth-Moon System ........................ 311
The Speed of the Ordinary Angels ....................................... 315
The Speed of Special Angels of the Lord.............................. 315
The Speed of the Archangel Gabriel .................................... 316
Seas That Do Not Mix ..................................................... 325
Freshwater Currents in the Sea ............................................ 329
Qur’anic Vision ................................................................ 332
Did You Ever Care to Consider? ......................................... 332
The Rapture (Al-Inshiqaaq, Surah # 84).............................. 334

xliv
Qur’anic Wisdom ............................................................. 335
The Letter Q and Qur’an .................................................... 340
Qur’anic Initial "Q" (Qaff) ................................................. 340
Creation of Mankind and Qur’an........................................ 341
The ratio of Land to the Sea and Qur’an ............................. 342
Cepheid, a star of immense qualities ................................. 343
Extremophiles: .................................................................... 346
What the Bugs Can Do for Us: ........................................... 349
For Those Who Fear Facing His Almighty Lord ................. 351
Faith and the Physical Being ............................................. 354
Faith and Science ................................................................ 360
Philosophy of the Inner Mind ............................................. 363
Conviction in Faith ............................................................. 363
Truth in Faith ..................................................................... 365
Faith—Precept of Christianity ............................................ 366
Hinduism............................................................................ 367
Nirvana in Hinduism and Buddhism .................................. 367
Faith inside Islam ................................................................ 368
Reason and Revelation ........................................................ 371
Certainty in Faith ................................................................ 372
Faith in the Almighty .......................................................... 373
Obedience in Faith.............................................................. 377
Islam Is a Faith of Natural Temperament and Attributes ..... 379
Faith and the Physician ....................................................... 381
Doctor’s Approach toward the Patient and not the
Disease ................................................................................ 384
Carcinoma in the Gall Bladder ............................................ 389
Bibliography ..................................................................... 419
Index................................................................................ 422

xlv
Agile Author Astral O Astute

O, Allah!

I don’t, want the bliss of Thy Heavens to brace

Even so, I’m not scared of Thy Hell in a blaze

xlvi
Brilliant Beginner Bountiful O Beatitude

All I beg Thy clemency in grant

The moment I close my eyes instance
Bestow Thy Glimmer of Nóór to glance

An’ then not to elude or slight in pace

From Thy interminable beauty in grace
Merging in the stream of eternity in a place

Let I will be,

A glimmer of Thy Nóór in the glow
Then as a shimmer perpetuating inflow

For all my beg ‘n’ beseech Thee O Lord

To,
Anoint ‘n’ asperse Thy Bounty in greet

An’ so to applause ‘n’ exalt Thee O Lord

For,
Thy Munificent appease in beseech

O, Lord!
I stay so reverent ‘n’ meek in conduct
An’ seek Thy clemency all in instruct

O, Lord!
Where to look around in surround?
Where Thou don’t evince in abound?

xlvii
Conforming Creator in Care ‘n’ Command

An’ where not to,

Have a glimpse of Thy Grandeur in exalt
For all these captivating allures in part
Ardor ‘n’ adore Thy Splendor in art

O, Allah!
Where to start my word in entreat?
As I praise Thy perfection in preach
Words defy me, diction in speech

There’s some around in surround

Reciting glorious rhymes of Qur’an
Besides,
The captivating stance of ‘Allah’ in enchant

Bewitched in love in the bottom of my heart

Words fail to glorify Thy awards in abounding

Me to treasure Thy gifts in the swarm

That’d always been my notion in the norm

Here in the world Thy bliss to brace

Ever to secure Thy guidance in pace
An’ in Hereafter Thy Glimpse in grace

xlviii
 Rashid Seyal

Kun: Fa ÿa Koon
From Big bang to Big Crunch leading to seedling or
The Nihility or Nullity leading to another Big Bang:
(Explains the nature of Nullity or Nihility)

By the far way ‘n’ away in a place

Beyond,
The discipline of time ‘n’ space

How could Nullity out of blue?

Sweep across the sway in blue

When Thou evinced Thy Glow in Grace?

With an Interminable arrow of time
There was no notion of time in pace
Besides Thy Power glowing in prime

How’d one comprehend in a way?

Thy Bounteous ‘Might’ in sway

Nullity or nihility,
Whatever the name we may adduce
It was all Thy Command to conclude

With the whisper of Kun in pace

There’s swizzle of initiation in space
It was smoldering of smoke in around*

1
Faith in the Unseen

When,
Earth ‘n’ skies still one in surround

Conceive of the time supreme in art

When the skies ‘n’ worlds split
A trillionth of attosecond** in part

We don’t,
Have the means ‘n’ manners in the hold
How long all existed in the fold

Swaying over the panorama in a span

Waiting for another ‘Kun’ in plan

Fa ÿa Koon
Earth ‘n’ skies then split
We don’t,
Have the way to comprehend in art

How galaxy of skies beamed in sway

Spreading over the blue in array

Merging in eternity with a whim in the swash

Earth*** then swept quite majestic in a dash

There Thou evinced three arrows of time

Thermodynamic, cosmological arrows of time

Besides Thy psychological arrow of time

Nature ‘n’ discipline of Rule in sublime

*Ha Mim Sajda 41: 11

**There are more attoseconds in a second than seconds in eleven billion years
*** Multiverses.

2
 Rashid Seyal

The story of time ‘n’ space

It’s quite majestic in grace

We don’t have ways ‘n’ means to discern

To comprehend Thy seascape in term

Thou will squeeze the grandiose mall

Once more to a bit in toll**

For what all the men in around

Don’t, have the dexterity to comprehend in a way
Swizzle of initiation still spreading in surround

When all will eventuate to crash***

Into strata of the skies in-dash*****

There’ll be a big blow in a splash

Following series of big crunch in smash

The stars guzzled by the holes* in around

Dissipating gravitational force in surround

Raising the intense temperature in sway

Of all the cosmic array so grand

Mountains ripped to split in sand*2

Dispersing like the wool in stray*3

Seas smolder ‘n’ glare with blaze *4

Earth, moon ‘n’ sun aligned in haze*5

*(Surah Al Zumur: 67) **Seedling for the next creation

*** Infitar 82:2-3 **** Surah Qiyamah 75:7-9
* Infitar 82:2-3 *2 Al Rahman 55:38
*3 Strata of lower skies *4 Infitar 82:2-3 *5 Surah Qiyamah 75:7-9

3
Faith in the Unseen

As ever-expanding panorama in the swash

Banging the lower skies in smash*6
Creating all unguent leather in crash*7

The gravity of temperature will sweep in cross

Evaporating all the black holes*4 in gross

Releasing intense gravitational force in sway

Besides electromagnetic force in play

There once more in stroke

Culminating all the space in around
Into smolder of smoke in surround*8
With an intense luminous glow of smoke*5

That will squeeze the time ‘n’ space

Into a bit of dot in place
Culminating the panorama in pace
Into a bit of seedling in trace

There then be nihility instance

Firm in the hold of Thy fist in command
Nothing but ‘Thy’ Might in demand

Keeping Multiverses firm in the hold

Besides the skies swathed in the fold

Waiting for another ‘Kun’ in blow

Eventuating into another go in the glow
That’ll perpetuate forever in flow**

*6 Al Rahman 55:38
*7 Strata of lower skies *8 Surah Al Zumur: 67

4
 Rashid Seyal

Faith in the Unseen

A’lif L’am M’im

This is the Scripture,
Whereof there’s no doubt to debate
Guidance for the virtuous in state
All, who assert to affirm faith in unseen,
Abide the prayers, noble in esteem
Dole out alms affirmed in routine
Out of bestowal ’We’ endowed in supreme
(Baqarah2:1–4)

The assertion of faith in the unseen is the basis of Islam, but

as a routine, scientists have refuted the discipline of faith in the
unseen. When we open the second chapter of the Holy Scripture, it
very clearly gives a true picture of the subject.

‘A’lif ‘L’am ‘M’im—undoubtedly, there should not be any

discrepancy or dissent, disavowal or dissension, disagreement or
defiance in anybody’s mind regarding the truth of discipline ordained
in this book. Which book? The one which has been decreed and
distinguished by His ‘A’lmighty ‘A’LLah and conferred through
Gabrie“L,” the archangel, to His Prophet ‘M’uhammad PBUH. The
revelation pronounced by His Almighty Lord to His Prophet
Muhammad PBUH through the Archangel Gabriel is perhaps the only
Scripture that is preserved in its categorical confirmation to stance

5
Faith in the Unseen

and stanza of each word communicated by His Almighty and

conveyed to His Prophet Muhammad (PBUH).

We recite each venerable verse and each ornate word of the

sanctified scripture in its glorious antediluvian configuration. When
this concept prevails in the mind, it becomes exceptionally beseeching
and bracing because these are the words uttered in their original
pronunciation and position by the Lord Almighty to Archangel
Gabriel, and Muhammad PBUH, the Holy Prophet. When this
perception deeply insinuates in the mind, that we are vocalizing the
words, phrases, and verses that were primarily established by His
Almighty, a state of serenity and satisfaction, blissfulness and
beatitude prevails in the mind, body, and soul.

The Holy Scripture gives an account of all the instances,

occurrences, and happenings when the things and the world itself had
not actualized. Divine perception and vision command all instances
of how and when it would happen.

Has any book in this world ever made this challenge or

pronouncement to defy its entirety and essence?

Perhaps none so far!

The Holy Scripture invites you to concentrate on the course

and contents of the Scripture sagaciously and then look for any
inconsistency, scruple, or suspense in the text, the slur or blur of its
assertions and affirmations, proclamations, and declarations.

It is guidance for the virtuous—precisely, it is the spring of

erudition and edification, injunction and inclination for mankind,
but only those who strive to secure the convinced capabilities as
enumerated below acquire virtuosity and vivacity, and they are
blessed with benevolence in faith.

6
 Rashid Seyal

True faith has always endeavored to sense the softness and

sweetness of the soul and determined diligence with fortitude and
forbearance in the subjects who resolved after due forethought and
with no vanity or vainglory in their minds, which men call exaltation
or excellence. There should be an adamant faith of love with
persistence, patience, and perseverance, and an ebullience to escort
those who had anything to volunteer for the commonweal of
conviction. There is an everlasting firmness in giving to every one
according to the firm belief and the knowledge derived from the Holy
Scripture that endows the experience of discernment and discretion,
enlightenment and erudition, elegance and edification of special
sophisticated subjects like modern-day science and philosophy, in
addition to a bestowal of perception and prudence with discipline and
direction in all walks of life.

The very first principle of perception as asserted in the

Qur’an for the virtuous is to have faith in the unseen.

Is such a faith delusive and deceptive from a scientific point

of view?

But when we concern the fundamental philosophy of the

scientific convictions, for what they observe and assert is once again
faith in the unseen, as Sir Arthur Eddington in his famous Cambridge
lectures shows that all fundamental laws and constants of physics are
deduced unambiguously from a prior consideration (unseen). These
laws are very successful in explaining the objective world. So he
concludes, in the age of reason, faith yet remains supreme, for reason
is one of the articles of faith.

A few illustrations would make this point clearer.

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Faith in the Unseen

Quantum physics starts with the assumption of a strange

particle called a photon, which carries light energy. This ‘particle’
does not have any dimension or charge. It does not have any property
found in any physical object. Its rest mass is zero and moving mass is
indeterminate. This scientific conviction has given birth to an idea
that is considered to be one of the greatest achievements of human
intellect.

De Brogue assumed that all microscopic particles could be

associated with a wave when in motion. This is known as a matter-
wave. Since this is a complex wave, it does not have any physical
parallelism and is purely abstract. A wave is completely determined by
measuring any two of the three parameters, namely, wavelength,
frequency, and velocity. It is possible to measure all these parameters
for the well-known electromagnetic and mechanical waves. But for
the matter-wave, no instrument can ever determine the wave
frequency and wave velocity. A matter wave is a mathematical artifice,
and its unique determination is inaccessible to observation. Yet
believing in this matter-wave solves complicated problems in atomic
and nuclear physics. Thus, the matter-wave is an article of faith in
modern physics.

It is faith to believe that a moving particle behaves like a

wave, and wave mechanics is based on this faith. Heisenberg’s
uncertainty principle states that the position and momentum of a
particle cannot be accurately measured simultaneously and the
product of the uncertainties in these measurements cannot be below a
certain minimum. The existence of this lowest limit was initially an
article of faith, namely that the smallest unit of action exists. This
faith was verified experimentally, and the smallest unit was found to
be h = 6.63 x 1034 joule/sec, known as Planck’s constant.

Einstein’s equations for relativity indicated that the universe

was expanding. This bothered him because if it was expanding, it

8
 Rashid Seyal

must have had a beginning and “A Beginner”. Since neither of these

appealed to him, Einstein introduced a “fudge factor” that ensured a
“steady-state” universe, one that had no beginning or end. But in
1929, Edwin Hubble showed that the farthest galaxies were fleeing
away from each other, just as the big bang model predicted. So in
1931, Einstein embraced what would later be known as the big bang
theory, saying, “This is the most beautiful and satisfactory
explanation of creation to which I have ever listened.” He referred to
the “fudge factor” to achieve a steady-state universe as the biggest
blunder of his career.

Scientists and philosophers sometimes discuss what are called

“Anthropic principles.” The word “Anthropic” is derived from
ancient Greek and means that something pertains to humans or the
period of human existence. Anthropic principles usually tackle the
awkward question of whether or not our universe is somehow just
right for life to occur. The argument goes that if only a few
fundamental physical laws, or physical constants, in the universe were
just a bit different, it would have failed to produce life. But we do not
currently have good explanations for why the physical parameters of
the universe are what they are. So the question stands out: why did
our universe turn out to be so suitable for life at all? Isn’t that
incredibly unlikely without A Supreme Power behind this entire
Panorama?

So how is this passage, proof of the existence of Allah:

This text you're reading contains letters, words, and

sentences and it contains a message that means something.
As long as you can read English, you can understand what I'm saying.
You can do all kinds of things with this email. You can read it on
your computer screen. You can print it out on your printer. You can
read it out loud to a friend who's in the same room as you are. You
can call your friend and read it to her over the telephone. You can

9
Faith in the Unseen

save it as a Microsoft WORD document. You can forward it to

someone via email, or you can post it on a website.

Regardless of how you copy it or where you send it, the

information remains the same. My book contains a message. It
contains information in the form of language. The message is
independent of the medium it is sent in. Messages are not mattered,
even though they can be carried by matter (like printing this email on
a piece of paper). Messages are not energy even though they can be
carried by energy (like the sound of my voice). Messages are
immaterial. Information is itself a unique kind of entity. It can be
stored and transmitted and copied in many forms, but the meaning
still stays the same. Messages can be in English, French, or Chinese or
Morse code or mating calls of birds or the Internet or radio or
television or computer programs or architect blueprints or stone
carvings. Every cell in your body contains a message encoded in
DNA, representing a complete plan for you. (Details of DNA, RNA codes
in Philosophy of Life)

OK, so what does this have to do with God?

It's very simple. Messages, languages, and coded information
only come from a mind: A mind that agrees on an alphabet and a
meaning of words and sentences and a mind that expresses both
desire and intent.
Whether I use the simplest possible explanation, such as the one I'm
giving you here, or if we analyze language with advanced mathematics
and engineering communication theory, we can say this with
total confidence:
Messages, languages, and coded information never, ever come from
anything else besides a mind. No one has ever produced a single
example of a message that did not come from a mind. But there is
still a problem with this theory: It fails to answer the question: Where
did the information come from?

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 Rashid Seyal

DNA is not merely a molecule. Nor is it simply a "pattern."

Yes, it contains chemicals and proteins, but those chemicals are
arranged to form an intricate language, in the same way, that English
and Chinese, and HTML are languages.

DNA has a four-letter alphabet, and structures very similar to

words, sentences, and paragraphs. It has very precise instructions and
systems that check for errors and correct them. To the person who
says that life arose naturally, you need only ask: "Where did the
information come from? Show me just one example of a language
that didn't come from a mind." But to a person, none of them have
ever been able to explain where the information came from. This
riddle is "So simple any child can understand; so complex, no
atheist can solve."

Matter and energy have to come from somewhere. Everyone

can agree on that. But information has to come from somewhere,
too!
Information is a separate entity, fully on par with matter
and energy. And information can only come from a mind. If
books and poems and TV shows come from human intelligence, then
all living things inevitably came from super-intelligence.

Every word you hear, every sentence you speak, every dog that barks,
every song you sing, every email you read, every packet of
information that zings across the Internet, is proof of the existence of
Almighty.
So we conclude that all the information and language always
originate in a mind.
In the beginning, were words and language.
In the beginning, was Information.
When we consider the mystery of life - where it came from and how
this miracle is possible - do we not at the same time ask the question
of where it is going, and what its purpose is?

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Faith in the Unseen

Looking beyond the blinking lights and whirling gizmos,

though, the new century is shaping up to be one of the most amazing
periods in human history. The transitions we are undergoing define
the scope of faith in the light of modern-day science. Max Tegmark
in a Scientific American special issue on “Parallel Universes” writes:

Our creation and that of the universes is just a matter of

chance, as we may happen to have room no: 5 in a hotel that turns
out to be the same as our birth date i.e. room no: 5 on floor eleven as
our birthday of November 5th. The chance happens to be once in a
while but not all the time. When you check in next time in another
hotel and even so by chance you happen to have the same room # 5
on floor eleven, you will be concerned about the situation and when
it would happen for the third time in a row, you’ll be sure that
someone is there to arrange all that. But why don’t we consider such a
state of affairs for the whole cosmic order where everything is most
orderly organized fascinatingly, could it all be by a stroke of chance or
luck without any definite design?

Turn to the pages of perfect creation and you will be

fascinated by the order of discipline in and around every object right
from the core of an atom to the sprawling cosmic order where
everything is moving with a tremendous speed in a planned path—
the orbit. The moon is moving around the earth, the earth is moving
around the sun, the solar system is moving around the Milky Way
Galaxy, and the Milky Way galaxy has its way in the cosmic order.

Do you know the speed of these objects? They are dashing

away from each other in their orbits at a fascinating speed in a most
orderly discipline. (Perfect Creation)
Look at the most comprehensive order of arrangement. Do
you find any flaw or fault in it? Nay, you cannot.

12
 Rashid Seyal

Turn your looks once again to sort out the situation. You
might be able to discern some defiance in the discipline. But nay!
The Qur’an asserts:

You are denied to find out any snare or snag and even the slightest bit
of sway or swing in the order of cosmic discipline. (Al Mulk 67:3,4)

We all accept the existence of things that we cannot see but

could see if we moved to a different vantage point or merely waited,
like people watching for ships to come to the horizon. Objects
beyond the cosmic horizon have a similar status. The observable
universe grows by a light-year every year as the light from farther
away has time to reach us. Infinity lies out there, waiting to be seen.
You will probably die long before your alter egos come into view, but
in principle and if cosmic expansion cooperates, your descendants
could observe them through a sufficiently powerful telescope.

The idea of such an alter ego seems strange but it looks as if

we will just have to live with it because it is supported by
astronomical observations. The simplest and most popular
cosmological model today predicts that you have a twin in a galaxy
about 10 x 1028 meters from here. This distance is so large that it is
beyond astronomical, but that does not make your scientific
assumption any less real. The estimate is derived from elementary
probability and does not even assume speculative modern physics,
merely that space is infinite (or at least sufficiently large) in size and
almost uniformly filled with matter, as observations indicate. In
infinite space, even the most unlikely events must take place
somewhere. There are probably infinitely many other inhabited
planets, including not just one but infinitely many that have people
with the same appearances, names, and memories as you, who play
out every possible permutation of your life choices.

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Faith in the Unseen

You will probably never see your other-selves. The farthest

you can observe is the distance that light has been able to travel
during the past fourteen billion years since the big bang, or ‘Kun’ and
the explosion initiated Fa Ya Koon. The expansion began. The most
distant visible objects are now about 4 x 1026 meters away—a distance
that defines our observable universe, also called our Hubble volume,
our horizon volume, or simply our universe. Likewise, the universes
of your other selves are spheres of the same size centered on their
planets. They are the most straightforward example of parallel
universes. Each universe is merely a small part of a large “Multiverses”
How congruent is the concept of modern science with the very first
verse of the Holy Scripture where the Lord Almighty asserts:
“All Praises for Lord of the Multiverses” (Al-Fatiha 1:1)

By this very definition of “universe,” one might expect the

notion of Multiverses to be forever in the domain of metaphysics. Yet
the borderline between physics and metaphysics is defined by whether
a theory is experimentally testable, not by whether it is weird or
involves unobservable entities. The frontiers of physics have gradually
expanded to incorporate ever more abstract (and once metaphysical)
concepts, such as a round earth, invisible electromagnetic fields, the
slowing of time at high speeds, quantum superposition, curved space,
and black holes. Over the past several years, the concept of
Multiverses has joined this list. It is grounded in well-tested theories
such as relativity and quantum mechanics, and it fulfills both of the
basic criteria of empirical science: it makes predictions, and it can be
falsified. Scientists have discussed as many as four distinct strata of
parallel Multiverses. The key question is not whether the Multiverses
exist but rather how many levels they have. Qur’an refers to seven
strata of Multiverses. (At-Talaq 65:12)

One of the many implications of recent cosmological

observations is that the concept of parallel universes is no mere
metaphor. Space appears to be infinite in size. If so, then somewhere

14
 Rashid Seyal

out there, everything that is possible becomes real, no matter how

improbable it is. Beyond the range of our telescopes are other regions
of space that are identical to ours. Those regions are a type of parallel
universe. Scientists can even calculate how distant these universes are,
on average.

And that is fairly solid physics. When cosmologists consider

theories that are less well established, they conclude that other
universes can have entirely different properties and laws of physics.
The presence of those universes would explain various strange aspects
of our own. It could even answer fundamental questions about the
nature of time and the comprehensibility of the physical world. In the
theory of relativity, it has been possible to combine the effects
dependent on time with space. But the theory in itself is a prior one.
Scientists and mathematicians have not yet been able to remove the
subjective effects of generic characteristics common to all observers.
The theory of relativity again is another jubilant triumph of human
intellectual activities in faith.

After all these scientific affirmations of presumptuous unseen

particles like the photon that has no dimension or charge or any of
the physical properties and at rest a mass of zero but while in motion
assumes indeterminate form, why don’t we tend to concern the
indeterminate cosmic order and try to discern the most fascinating
and “mighty power” behind the effects and equipage of this cosmic
order? The role of faith is also discernible in the affirmations of
Einstein, the greatest scientist of the modern age, concerning the
unified field theory. This great scientist spent the last thirty years of
his life in search of a wider law covering both gravitation and
electromagnetic fields. He firmly stuck to his faith to the last day of
his life that such a law existed. Scientists, including Professor Abdus
Salam, have been concerned with finding a grand unification theory
(GUT) of interactions, namely the gravitational interaction, the

15
Faith in the Unseen

electromagnetic interaction, the weak nuclear force, and the strong

nuclear force.

Why should one attempt to unite the disjointed interaction?

After all, there is no difficulty in our understanding of nature even
without the unification of these forces. The desire of physicists to
unite these forces into a single one emanated from a faith, namely,
that these forces are different manifestations of the same entity.
Salam’s efforts and success in unifying the electromagnetic and the
weak nuclear forces were understandably spurred by the vivacity of
verses 3 and 4 of Surah 67 (Al-Mulk), which led him to an
appropriate dignified faith in the order and equanimity of creation.

He created skies seven in the count

There’s no want in slant in terms of creation
Most Amiable is Lord, immense in the initiation

Trend your looks once more in surrounding

Can you perceive a bit of slit in abounding

Then trend ‘n’ talent anew in quest

You’re denied of a snare at the behest
Not even a bit of failing in the rest
(Al-Mulk 67:3-4)

Thus seeking patterns of laws implies faith in the grand

proposition of the Lord’s creation. There are hosts of other such
matters in the scientific domain that are based on faith. All these
discussions from the point of view of modern science tell us the role
of faith in man’s progress in knowledge. So faith in the unseen, as
demanded by the Lord Almighty, is not illogical. For the unseen is
beyond our comprehension due to our generic limitations. The above
discussion points to the fact that faith in the unseen may not be
inconsistent with the correct understanding of the materialistic world.

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 Rashid Seyal

And what is faith in the unseen? The Lord Almighty is the

creator of all the effects and equipage in the whole cosmic order and
beyond; for though we don’t have the means to comprehend His
nature, the Qur’an gives a semblance of His Almighty, and besides
that, we can otherwise derive mathematically and with philosophical
interpretations that the creation could not have taken place without a
creator. The next chapter discusses the details as to how the creation
took place in this context and “who” is there behind all the cosmic
sway.

Further to that, the next most important of all is “life after

death.” There has to be a logical philosophical discernment in this
context so that a man of average intelligence can well comprehend the
life in the Hereafter to which Prophet Muhammad PBUH has
attributed “Death is the final awakening.”

17
Faith in the Unseen

Initial and Infinite

Why the creation could not take place without a creator?

Agile Author Astral O Astute

Brilliant Beginner Bountiful O Beatitude
Conforming Creator in Care ‘n’ Command

Once upon a no time when there was only the ‘Precept of the Principal
with Providence’* and when there was no perception of time or
creation, there was not even a whippersnapper in actuality or the
simile of a proposal in the presentation of substantiality except for the
bounty of the supreme principle, at that twinkling and trice the
precept (ruling faculty) of the principal with providence
(forethought) designed to devise the whole cosmic order with life into
a reality of existence. And so He looked on the whims of surmise with
a look of excellence, for nothing in actuality, not even the icon of
initiation that is the source of all existence can bear the perfect
manifestation of the Supreme Principal (Almighty Allah) with all the
providence. Perhaps it was only the ‘Nature’ that belonged to the
basic framework of all the matter besides the precept of the principal
with providence that governed the basic ingredients of matter,

* A Mighty Nature (Principal) rule (Precept) with forethought (Providence)

18
 Rashid Seyal

abounding the decree and deliberation of nature that directed the

whole cosmic order.

If we see an object during the daytime and not at night, it’s

because there’s light during the day that helps us to see things. It
supports the effect of light that assists us to see something. This
consequence or the effect of light must have a source, (i.e., the sun).
The sun was not created itself; there must be a factual source behind
the creation of this effect. We understand that each effect has a source
and the source has logic behind its creation. We invariably pronounce
that source as nature. A mighty nature is behind the creation of the
entire panorama with definite laws or the principles with forethought
(providence).

The source behind the creation of all these effects and

equipage is “Nature”, to which I attribute the name Allah, some call
it Bhagwan and still others call it God because nobody has refuted the
word Nature.

One cannot comprehend His order of precept with

providence in the whole universe from a microscopic speck of an
electron, even to the extent of a photon that’s not visible even with
the most powerful microscope, to the most ungraspable cosmic
domain—the strata of Multiverses. Only the lowest sky of that is
decked with stellar sprawl in the swarm. What could be His order of
design and arrangements in the rest of the six skies, a desolate void of
unlit cosmic sway?

The legend of modern science when combined with the

philosophical inspirations invariably sorts out the labyrinth. The
Qur’an has very clearly elucidated each notion. It is His Almighty
Allah alone who dictates the decree of the universe, as we understand
that each linguistic alphabet starts with the “A” of “Allah.” The
notion indicates the first numerical “one.” A’llah Almighty is “one.”

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Faith in the Unseen

Before “A,” there is no alphabet to substantiate any whim of surmise,

but before the first numerical one “1,” there is zero “0,” the nullity or
the nihility.

Now, we turn toward the perception of earlier initiation (i.e.,

the precept in the principle of providence concerning the cosmic
order and all).

“A,” Allah Almighty, it was a singularity to say “one,” but in

materiality, there was nothingness, nullity, or the nihility “zero,”
besides “one”. (We will later affirm that Nullity was just nothing but
His command). According to Qur’anic conviction, there was just one
precept as a “Principal” with providence, who commanded the
“singularity” at the core that had virtually no order of discernment
with no signs or inkling in terms of time or matter.

“Is there any letter before “A”?

“How ridiculous is this?”
“And is there a number or numerical before one?”
Yes it is zero: “0”

We have seen that nullity or the nihility is nothing but zero

and it has no space to occupy and no physical features, so the nullity
was nowhere there and then where it possibly could be. We know the
value of nullity or zero is just nothing without the figure “one”;
otherwise, so we conclude that nullity was nothing but the
indeterminate power in the mighty hands or command of Allah
Almighty. He would evince His power and then conclude it once
again to nullity, and the scientists believe that it would be the seedling
for the next creation. This is a very interesting subject as the scientists
still don’t know how this ever-expanding model of the world is
behaving like a closed model; the details in this context are given in
“The Fate of the Universe.” (Al Zumur 39:67)

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 Rashid Seyal

When we consider the earliest state of initiation, the Qur’an

refers to it as the smoke of inconclusive character. Embracing the
concept of “smoke” once again draws us close to the subject of initial
creation that had no contour or configuration as with the most
sophisticated scientific endowments we perceive all cosmic horizons
full of blazing smoke some 15 billion light-years before. We don’t
have the means to look at the initial stages of “singularity” or the
nihility of an inconclusive order of density.

We will discuss later in the chapter of perfect creation the

nature of nihility and force holding this indiscriminate power.

In the epoch of the sprawl of creation, the big bang or divine

decree in dictate for this domain, Kun, when matter and time set out
their travel in the trail, Fa Ÿa Koon, from the nihility of singularity to
an indeterminate order of imperceptible consequence, one must
diligently try to deliberate as to where the modern scientific concept
differs from Qur’anic philosophy at this most critical juncture of the
creation of time and the matter of the cosmic order and the life in it.
Therewith a steady stream of spectacular discoveries forthcoming in
this domain, the Grand Observatories of Origins Deep Survey
(GOODS) turns to reveal fascinating leaps in lines to encompass and
help us comprehend the clue and code of the fundamental nature of
the universe.

How congruent are these doctrines that bring faith in the

precept of providence and modern scientific convictions close
together to embrace a uniform view of creation?

We have to understand the logic of creation and the myth of

life in the light of the true discernment of faith that is time and again
professed in the Qur’an. (Al-Hadeed 57:3)

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Faith in the Unseen

Allah Almighty reiterates that He’s the “First” and the

“Last”.
The first numeral, of course, is one as we affirm that His Almighty
Allah is “One.”

The Nature of Nihility or the Nullity:

The scientists say that Nullity had no space to occupy or

shadow to have?
Then the obvious question arises what was it and where was it?
When He was there as Precept of ‘A’ Principal with Providence, there
was nihility beside it? Nihility or Nullity: His Almighty’s command, the
force or the energy that was virtually invisible or nowhere to substantiate its
actuality? Scientists say: “Nihility has no place to occupy or even no shadow to
have”, that later, on the demand of Lord Almighty turned into the matter or all
of the substance besides Him)so figuratively it was ten or 10, with one
commanding the nihility, “0”.

When we turn to the stellar sprawl in the creation of the

Multiverses, we understand that Lord Almighty, who is
“indeterminate” and “incomprehensible” (i.e., omnipotent) could
only instigate a most unfathomable and ungraspable cosmic order, for
nihility could otherwise never achieve a figuratively conceivable
figurative concern.
Figuratively, when we write for the indeterminate order of
consequence, we place it something like this:
9.9999999999999999999999999999999999999999999999999999
Even if we add a value given below to the figure mentioned
above:
0.0000000000000000000000000000000000000000000000000001
It loses its identity in infinite terms.

It becomes something finite but not last; so to be infinite and

indeterminate, it has to be only “9” and nothing else.
(Have you ever thought, the multiple of nine is always --------------9)
22
 Rashid Seyal

Not a bit in terms of knowledge can be conceived to His

indeterminate order of wisdom because He is the sole originator of all
conceivable domains of knowledge. For Allah Almighty is infinite,
eternal, and unbounded for His command and demand in the score,
besides his sapience and sagacity in the score, so we cannot add even a
bit of a trace to His indeterminate order of consequence in lore
(knowledge).

So figuratively, it was ten (‘1’ the Lord Almighty and the

Nihility or ‘0’ His command at the time of the creation of the
universes, which had to expand indefinitely to some order that cannot
be conceived and be something like:
10 x 10 x 10 x 10 x 10
100000000000000000000000000000000000000000000000000000
Can we say for sure whether this notion of figurative concern has
some predetermined end to it?
Yes! It has a predetermined end to it as discussed later in this chapter.

Look at the figure with the immeasurable order of

consequence (i.e., one with an innumerable zero beside it, remains “one” if we
remove all the zeroes beside it, whereas nihility or “0” after attaining an
ungraspable figure of our knowledge is nothing without “one”). Now consider
the whole consequence of creation in this context.

A mathematical proof:

But there is a strong belief that the nihility started at its own
to an incomprehensible order of cosmic sway. We shall have to
consider the appropriateness of nihility in mathematical terms; that’s
0. If we multiply zero by an infinite number, the outcome is still zero;
for it would have still stayed as nihility or zero because the multiple of
nihility cannot have figuratively conceivable dimensions. Indeed!
There had to be a source or the rule of someone with determined

23
Faith in the Unseen

forethought of the result of this “Kun” or the Big Bang or I put the
other way round: A Precept of the Principal with Providence, ‘Who’
kicked off the blow. And we affirm that one supreme Principal with
providence initiated the whole order in consequence with His
command that initiated as extreme energy. How could the creation
take place without the command of “one,” the Lord, Allah Almighty,
God, Brahma, or Bhagwan?

That’s the state today with the one of indeterminate order of

consequence besides “nihility” (i.e., zero) commanding its enigmatic
and mysterious expanse in distance and direction. And if ever the
cosmological arrow of time is reversed, it’ll make it difficult for life to
survive the odds. At that instance, the order of figurative discernment
once again would tend to be “one” besides nihility or zero (i.e., 10).
Different scientific theories suggest that already isolated events of
crunch are happening in the cosmological order, like black holes, and
the Qur’an also predicts series of events of isolated crunch. ( At the end
all cosmological panorama will be in the grasp or the fist of My hand and
the skies swathed around it. Al Zumur: 39:67)

The Qur’an has asserted, over and again that there has to be
a sudden end to the realm of life besides the end of the cosmic
domain particularly in the last chapter (i.e., a big smash eventuating
in a series of big crunches).

The Day ‘We’ will whirl heavens in twirl

An’ a recorder list up a scribble in a swirl
As ‘We’ first intended in the plan
Began the creation so smart
We’ll once again get to a start
There’s diction in part
From ‘Us’,
It’s solemnly pledged in span (Al Anbiyaa 21:104)

24
 Rashid Seyal

And once again, there will be only one Mighty Nature with
an abounding power, the nihility.

So we learn that at the earliest stage of creation, there was an

order of ten (i.e., ‘1’ beside nihility or zero “0”), the multiple of
which is one hundred, and as we determine the boundless cosmic
order today, we refer to the figure of nine, the multiple of which is
eighty-one.

The difference between the two, one hundred and eighty-

one, is nineteen. Similarly, ten plus nine is nineteen, and ten minus
nine is one.

The one is the Lord Almighty, the omnipotent, and nineteen

stays as a figurative stamp (As Galileo made his eminent statement that
mathematics is the language with which Lord Almighty created the Universes)
on His creation.

Once again, turning toward the order of consequence in

figures, all other numerical are the figures between one and nine with
nihility playing a substantial role.

How congruent is this concept as we read the Holy Scripture?

The chapters in the Holy Scripture are 114, a multiple of nineteen.
The first revelation has exactly nineteen words. (Al-‘Alaq 96:1-5)
The last revelation also has exactly nineteen words.
(Al-Nasr 110:1-3)

ْٰ � ِ �
Likewiseِ‫اﻟﺮﺣ ِْﲓ‬
� ‫ﲪﻦ‬
ِ ‫ﻢ ﷲ اﻟﺮ‬
ْ
ِ ‫ �ِﺴ‬is mentioned 114 times in the Holy

Qur’an; it is missing once in Surah Taubah but appears twice in

Surah Naml.
Similarly, this benevolent sentence has nineteen letters.
How do we determine mathematical discipline in “nature”?

25
Faith in the Unseen

COMET HALLEY

This list was found in a Book on Page: 364:

COMET by Carl Sagan and Ann Durian, Published by Random House,
New York, 1985
Every apparition listed (except, of course, the last two) was recorded by the
astronomers of earth. Thirty- two Perihelion Passage of Halley Comet
Month Day Year Counting
BC
March / 3 30 239 3 30 239 = 19 X 17381
October / 10 5 163
August / 8 2 86
October / 10 5 11
AD
January / 1 26 66
March / 3 20 141
May / 5 17 218 5 17 218 = 19 X 27222
April / 4 20 295
February / 2 16 374
June / 6 24 451 1 (first counting)
September / 9 25 530 2
March / 3 13 607 3
September / 9 28 684 4
May / 5 22 760 5
February / 2 27 837 6
July / 7 9 912 7
September / 9 9 989 8
March / 3 23 1066 9
April / 4 22 1145 10
October /10 1 1222 11
October /10 23 1301 12
November /11 9 1378 13
June / 6 9 1456 14
August / 8 25 1531 15
October /10 27 1607 16
September / 9 15 1682 17
March / 3 13 1759 18
November /11 16 1835 19 (End counting)
1900
April / 4 20 1910
February / 2 9 1986
2000
July / 7 28 2061
March / 3 27 2134

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 Rashid Seyal

In the following verse, His Almighty, while elucidating His

semblance or nature, has very eloquently made clear the type and sort
of physical laws operating in the Multiverses. We have a long way to
go to comprehend the philosophy of the Qur’an, but I have
attempted to give a brief elucidation of some of the topics so that a
reader can cherish the wisdom of the Holy Scripture.

Lord is the only Glow in a gleam

That of heavens ‘n’ earth in supreme
The semblance of His grandeur in a glow
That’s the,
Shimmer ‘n’ glimmer of Nõõr inflow

Where the lamp put in place

The glass around the Lamp in pace

Glass as a lustrous star in glitter*

Lamp in a glow, as an olive in a flicker
That’s not of the East or West
The oil in a glow, alluvial at best

There’s no flare or flash

Shimmer over Glimmer in the swash

Lord escorts in His Gleam in grace

Men, He prefers ‘n’ favors in pace

The simile of Lord is for the men in faith

Lord discerns ‘n’ concerns all in trace (Al Nõõr 24:35)

*Can you understand the lamp and the lamp placed in a

nook amidst the chandelier, a word used by ‘Maulana Abul Ala
Maudodi’ while describing the above-mentioned verse?

The universal space contains all the laws of the universe (e.g.,
inertia, gravity, quantum mechanics, biogenetics, electromagnetic
27
Faith in the Unseen

emission, atomic laws, evolution, and what not). Every cubic

centimeter of space from one end of the universe to the other is filled
with a definite law that makes the universe and everything in it work.
These natural laws in turn create space and determine the size of the
universe. Where the laws end, the universe ends.

If the laws only extended outward in all directions for just

one meter, this would be the size of the whole grand universe
comprising seven strata of Multiverses bounded by the strata of lower skies.
(Fussilat 41:12)

There would be no space beyond this sphere of influence. It

could not extend one bit further. The laws of universal space precisely
determine and control all actions and interactions of matter and
energy within the Multiverses, from the tiniest space between the
subatomic particles to the vast expanse of the Multiverses. The laws
of the Almighty created universal space; without its laws, the universe
would not exist.

Energy is nothing without a matter to push around. The

matter has no mass without energy. Together, under the absolute rule
of the laws of space, they create this complex, dynamic universe we
live in. Even if there were no matter or energy in universal space, it
would still exist as long as divine laws existed, although it would be
rather pointless.

I cannot bring myself to believe that all these exquisite,

impeccable, tangled, and all-pervading laws of nature just happened
to come into being without some infinitely wise and all-powerful
reality creating them. I am talking about the natural laws of the
universe. There is an “all-powerful reality,” His Almighty Allah,
behind all these philosophies of mankind, other living beings, and the
cosmic sway.

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 Rashid Seyal

The laws of space govern everything within the universe.

They do not go on forever, nor do they gradually weaken and
dissipate. They are either completely in force, or they do not exist at
all. Where the laws do not apply, neither energy nor matter can exist;
therefore, there is no space. The boundary of the universe is not a
wall; it is simply where the laws of the universe ends—the lower skies,
as mentioned in the Holy Qur’an:
“I adorned the Lower Skies with stellar sprawl” (41:12)

The Multiverses are shaped like a hollow sphere with nature’s

laws governing and unifying everything within the sphere. The laws
of nature create space, as we know it. Outside the sphere, beyond the
boundary of the universe, nothing can exist. It is completely devoid
of all energy and matter. Beyond the boundary, the laws of universal
space do not exist; therefore, nothing can exist. Even space itself does
not exist, to our knowledge.

The stars and planets could not form since there would be no
mass or gravity to hold them together. A light ray could not travel in
this region because there would be no laws to guide it. But the “gleam
in the glow” of His Almighty, who is the source of all laws, doesn’t
need any physical laws to perpetuate.

There would be no possible way to determine if this region

ended just beyond our reach or extended out to infinity. But the Lord
Almighty, evincing His semblance, clearly elucidates this region’s
limits as an imperceptible transparent glass, because space itself is
unlit transparency like a glass. In the text, His Almighty, soon after
elucidating His discipline of cosmic order that He organized so
ubiquitously in a fascinating discipline of measure, advises man to
observe the same in his daily routine.

When there was an initial whisper of Kun, there was a swizzle

of initiation, Fa Ya Koon, merging in the swash of eternity; the glow

29
Faith in the Unseen

of light coming from the brawl of the big bang took around fifteen
billion light-years to reach us today. That’s from the early click of
creation, and scientists affirm that “Our future stretches ahead much
farther than our past trail behind.”Can you dream of the size of the
cosmic domain; where somewhere at the core of origin “the Nõõr,”
evince its glow?

Light has a substantiated actuality of source that could either

be chemical, electrical, or mechanical, and its speed is around
186,000 miles per second. But Nõõr has no evinced source of
ignition. The Lord Almighty asserts that it evinces its glow on its own
without the element of combustion. The speed of Nõõr cannot be
comprehended in actuality.

( As it will be discussed later in “Divine perception of Time,” Angels

are part of Nõõr, their speed ranges from fifty million to two hundred million
times the speed of light, and the speed of the Archangel Gabriel is thirty billion
times the speed of light: Details in “The Divine Perception of Time”).

Nay! You really cannot grasp or appreciate the

“indeterminate sway” in the sweep of the chandelier. Can you?
Where beyond in the cosmic order, the rule of scientific laws has no
way to stay only His gleam in the glow of ‘Nõõr’ shimmers and
glimmers inflow like a star?

While describing His glow in gleam, the Lord Almighty

defines the limit of the cosmological arrow of time, when it will face
an edge, a transparent glass-like limit that determines the end of the
Multiverses; perhaps, there beyond, physical laws wouldn’t hold good
to support the existence of life or the Lord Almighty Himself
wouldn’t like it to perpetuate beyond definite limits (the lower skies
41:12).

That’s the time when the thermodynamic arrow of time will

also reverse, as the temperature at the core of creation would probably
30
 Rashid Seyal

reach absolute zero according to some scientific theories (i.e., -273.15

on the Celsius scale or -459.67 Fahrenheit). This will be the time
when the matter once again will be converting into energy as the rise
in temperature will be taking place with series of big smash. Different
galaxies and stars will be swallowed by the black holes, and there
alone the gravitational force will be dissipated in the void raising its
temperature to billions and trillions. Then finally, the black holes will
evaporate. The intense gravitational force then released will sweep
across to swallow the space and energy and finally will wrap up under
its intense gravitational influence to an infinitely minute point, the
nullity—a seedling for the next creation. There’s another arrow of
time called the “interminable arrow” of time (discussed later in “Divine
Perception of Time” as a time of nihility). We don’t have a way to
ascertain the nature of this time for it existed before the creation of
the Multiverses. It would flow for eternity in the indeterminate
cosmic sway, with the Astral O Astute Gleam in Glow of Allah
Almighty surging inflow, in the most incomprehensible array.

This is also asserted in Surah Al-Rahman 55:7

Raised the Heavens ‘n’ set its brink

That you may not cross in the brim

Brink and brim are confines limiting the expansion of

Multiverses, thus indicating a predetermined order of the big smash
(discussed in “The Fate of the Universe”).

This interminable arrow of time has nothing to do with the

big bang because it took its strides ever since the Lord Almighty
evinced His “Being” with the creation of the angels and other
exigencies for what we don’t have the means to comprehend.

The glow or the glimmer of Nõõr does not need any physical
laws for illumination beyond the glass or the lower skies; rather the
glow of light, as we experience it, becomes more intense beyond the
31
Faith in the Unseen

glass. So the glimmer of Nõõr has the lustrous glow of a star infinitely
beyond in the cosmic sway that to our knowledge has no borders or
end. This gleam of Nõõr is not subjected to a saddle curve like
ordinary light but pierces through and through even the densest lead
sheets or any other encumbrances for these are all His creations. I
assert this because I had a glimpse of His Nõõr in glow piercing
through the rooftops and different strata of the Multiverses, directed
toward my heart, wherein I could perceive the vistas of the whole in a
lucid drill.

Gather up every last mote and particle of matter between

here and the edge of creation and squeeze it into a spot so
infinitesimally compact that it has no dimensions at all: the
singularity with no space or darkness. For singularity has nothing
around it. There is no space to occupy it, with no place for it to be.
We cannot even imagine how long it has been there, if it has been
here forever or just recently was contrived into being, at a right
moment to travel in the frame of the time domain that we name the
thermodynamic arrow of time, the cosmological arrow of time, or
psychological arrow of time, and yet another interminable arrow of
time.*

So we start with “Kun”: ‘Fa Ya Koon’, in a single flash, much

too fast and expansive for words to assert, this singularity assumes a
heavenly dimension with space beyond conceiving mentally. The first
lively second produces all the physical forces with gravity and all the
other laws commanding modern physics.

*To understand the arrow of time and wormhole theory, I would recommend the
reader study A Brief History of Time, because that’s quite a complete subject in itself.
32
 Rashid Seyal

Because before Kun, Fa Ya Koon, time did not yet exist to

our knowledge, there is no way to measure this event, but scientists
have agreed to start the universal clock at Planck time. During those
early moments, the matter was an ultra-hot, super-dense brew of
particles called quarks and gluons, which were rushing hither and
thither and crashing willy-nilly into one another. A sprinkling of
electrons, photons, and other elementary light particles seasoned the
soup. This mixture had a temperature in the trillions of degrees, more
than 100,000 times hotter than the sun’s core.

But the temperature plummeted as the cosmos expanded,

just like an ordinary gas that cools today when it expands rapidly.
The quarks and gluons slowed down so much that some of them
could begin sticking together briefly. After nearly ten microseconds
had elapsed, the quarks and gluons became shackled together by
strong forces between them, locked up permanently within protons,
neutrons, and other strongly interacting particles that physicists
collectively call “hadrons.” Such an abrupt change in the properties of
a material is called a phase transition (like liquid water freezing into
ice). The cosmic phase transition from the original mix of quarks and
gluons into mundane protons and neutrons is of intense interest to
scientists, both those who seek clues about how the universe evolved
toward its current highly structured state and those who wish to
understand better the fundamental forces involved. The protons and
neutrons that form the nuclei of every atom today are relic droplets of
that primordial sea, tiny subatomic prison cells in which quarks
thrash back and forth, chained forever. Even in violent collisions,
when the quarks seem on the verge of breaking out, new “walls” form
to keep them confined. Although many physicists have tried, no one
has ever witnessed a solitary quark drifting all alone through a particle
detector.

In less than a minute, the universe is a million billion

kilometers across and growing fast. Imagine, the speed of light is only

33
Faith in the Unseen

around three hundred thousand kilometers per second, so the celerity

of the inflation of the universe at the time of creation is really beyond
human perception. There was extreme heat all around, ten billion
degrees of it, enough to begin nuclear reactions and create the lighter
elements like hydrogen and helium with a dash of lithium. In three
minutes, 98 percent of all the matter there is or will ever be has been
produced. It took one billion years (approximately this long) for the
newly formed Earth to cool, develop oceans, give birth to single-
celled life, and exchange its carbon dioxide-rich early atmosphere for
an oxygen-rich one. Meanwhile, the sun orbited four times around
the center of the galaxy. Because the universe is twelve to fourteen
billion years old, units of time beyond a billion years are not used
very often.

In innumerable verses, the Lord Almighty has asserted that

all the cosmological order has to face a big smash with an eventual
series of big crunches. This cosmological discipline is still expanding
with a speed of 186,000* miles per second and will continue for
however long it takes to reach the brim of the cosmological domain
where the lower sky is the limit of the closed model. This is virtually a
citation from Allah Almighty; the lower sky is referred to as a glass cover. There
in the glass at the core is the alluvial gleam of Nõõr evinced in the
“center,” which belongs neither to the east nor to the west.

*More precisely 299,796 kilometers/second outside the gravitational field of the sun
(i.e., in space) or 12,000 lunar orbits/ Earth day:

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 Rashid Seyal

Time A sequence of Events in Creation and Temperature

0 sec Birth of the Multiverses
Quantum gravity era: strings or other
10-43 sec 1032oC
exotic physics in play
The probable era of inflation:
10-35 sec 1028 oC
universe expands exponentially
Electro-weak phase transition:
10-11 sec Electromagnetic and weak forces 10 quadrillion
become different
0.1 micro-sec
20trillion oC
1 micro-sec 6 trillion o C
Quarks are bound into protons and
10 micro-sec 2 trillion C
neutrons
Nucleo-synthesis: formation of
100 sec helium and other elements from 1 billion C
hydrogen
380,000 years First neutral atoms form 2,700oC

The perimeter of the glass is just to affirm; that’s the limit for
the cosmological arrow to take its bend. When that is to be is still far,
far from our comprehension, because when this expansion or the
cosmological arrow of time reaches that limit, where beyond, it will
be hard for the physical laws to keep their discipline, the cosmological
arrow will be reversed along the interminable arrow of time and the
Multiverses will face a big smash, eventuating in a series of big
crunches providing a seedling for the next creation. The Lord
Almighty asserts that He will create all the Multiverses and the living
beings anew to cherish the fruits of this trivial stay in the transit
lounge wherein during the stay you have the choice to collect as many
of the things as possible from the duty-free shop, but you must be
sure to leave them before embarking on the next flight—that’s the life
in this world—and then to treasure the bloom of eternal life, from
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Faith in the Unseen

the initiation of the creation (i.e., the big bang to the time of big
smash, when the universe is expanding with a speed of thirty
thousand kilometers per second for around fifteen billion light-years,
where one light-year is six trillion miles). Can you imagine how trivial
is our stay in this world if we take into account the life in the
Hereafter?
But cosmologists believe that the universe will probably keep
expanding indefinitely, until long after the last star dies (one hundred
trillion years from now) and the last black hole evaporates (10100 years
from now). Our future stretches ahead much farther than our past trails
behind.

Like quite a few verses enumerated frequently in the Holy

Scripture, the following verse gives a very clear explanation of how
the Lord Almighty would create the whole order of creation once
again.

The Day ‘We’ will whirl heavens in twirl

An’ a recorder list up a scribble in a swirl
As ‘We’ first intended in the plan
Began the creation so smart
We’ll once again get to a start
There’s diction in part
From ‘Us’, It’s solemnly pledged in span (Al Anbiyaa' 21:104)

The Lord is domineering.

Either the Lord has no power or He has all the power. If then
He has no power, why do you pray to Him? But if He has all the
power, why don’t you adjure and entreat Him to give you the faculty
of not fearing any of the things which you fear or of not desiring any
of the things which you desire or not being pained at anything, rather
than pray that any of these things should not happen or happen? For
certainly, if His Almighty can alleviate the agony of men, they can
cherish the fruit for these designs and consigns. But perhaps you will
say the Lord has placed them in your power. Well, then, is it not
36
 Rashid Seyal

better to use what is in your power like a free man than to desire in a
slavish and abject way what is not in your power? And who has told
you that the Lord does not aid us even in the things which are in our
power?

And everything, which is useful to the universal nature, is

always good in reason. Therefore, the termination of life for every
man is no evil, because it is not shameful, since it is both independent
of the will and not opposed of the will and not opposed to the general
interest, but it is good since it is reasonable and congruent with the
universal nature.

The Nature of the Unseen:

To those who ask, have you seen the ‘Principal with
providence*’ or how do you comprehend that He exists and so
worship Him alone? I answer, in the first place, that he may be seen
even with true discernment in the veer of your core; in the second
place, neither have I seen even my soul, but yet I honor it. Thus then
concerning the providence, from what I constantly experience of His
power, from this, I comprehend that Al-Almighty exists, and I
venerate Him. Close your eyes and start slowly reciting the venerated
name “Allah” while you exhale with your full concentration toward
your heart. Gradually, the sluice of your heart will start flinging open,
and eventually, you will feel as if floating in the infinite vistas of the
cosmic way. You wouldn’t know where you are in the cosmos, as a
wee pinch in the illimitable ocean, but a circumstance of prudence
and sagacity, animation and elation of beatitude would transcend.
You feel the whim of consciousness beaming in brilliance, illustrious
and effulgent glow in glimmer, lucid and luminous, as it insinuates

* Ruler, the Lord with forethought

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Faith in the Unseen

the depth of vision; the exultance of seclusion triumphs, and then

everything looks completely resplendent and gleaming. That’s the
moment you cherish the exhilaration and ecstasy. But as you return
to your conscious being, even though you may contemplate going
back into the bliss of elation, you cannot get back to the state of
tranquility with all your body senses intact, because it is not
conceivable to cherish the bliss of ecstasy of the ephemeral being
when you’re in your earthly self.

It is the intimate and numinous approach with an experience

of a sense of immense cognizance melting into infinite space when
the body has already melted into the soul and the soul then becomes
part of the whole that once consummated and cherished the bliss and
delight of numinous moments. It is not conceivable to accomplish
that cadence of discernment without the munificence of His
Almighty.

The second order of faith in the unseen is to trust and believe

in the Hereafter. The concept in the Hereafter stands at a dilemma
because the new generation is quite allergic to paying attention to this
word, as they trust and believe that as we are created by chance, so we
need to allure the fortunes of this opportunity and cherish the charms
of this life, for otherwise, we’ll be deprived of the opportunity that
nature by way of chance happened to endow them.

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 Rashid Seyal

Faith in the Hereafter

The discovery of one or the other scientific theory may not
be able to explain or help in the quest for our survival. It may not
even affect our lifestyles. But ever since the dawn of civilization, we
have not been content with viewing the events as unconnected or
inexplicable. Men have been striving hard to understand the
underlying order in the universe. Today, we still aspire to know why
we are here and where we came from. Humanity’s heightening
longing for understanding is an acceptable justification for our
ongoing pursuits. And our objective is nothing less than a concluded
and unblemished description of the universe we live in. We might
advance ever meticulous towards our understanding of the laws that
govern the universe with true faith that also occasions for devoted
watchful accomplishment for eventual exoneration.

The Lord Almighty has bestowed upon man, the mental

power to understand the reason for his creation and the cosmic order
through benevolent intelligence (i.e., philosophical logic or scientific
interpretations). The meticulous scientific data and controlled
deductions are drawn through experiments or mathematical
calculations or the logic of philosophically sound reasoning and the
conclusions and inferences will determine the course of our faith
through implicative assertions. The other sane and sober perception
for discerning the truth is through the cognizance of spirituality, just
discussed in the last chapter.

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Faith in the Unseen

The prudence or perceptiveness of spirituality is the absolute

and factual understanding of a sagacious or enlightened “self” of the
pédigrée providence of His Almighty through the intimate impression
or intelligence at the “core.”
Is it the “heart” that is driving blood through our vascular
tree or the inner core of the sagacious self, which is the punch and
prod of clairvoyant consciousness (i.e., a part of the brain that interprets
the truth)?
Is it the divine prudence and providence that brought us
into the actuality of this world- through ‘efflux’ or the ‘soul’?
This is true perceptiveness. When the ‘efflux’ is withdrawn,
the earthly being is once again thrown back into the dust and dirt
with all its inanimate and lifeless material (i.e., the minerals, salts,
water, etc.). What remains of this living being after the glow of the
‘efflux’ is waved off is nothing but dust or soot. His Almighty
proposes the man persistently and prompts him to perceive his origin
and repeatedly intimates him that He would once again infuse ‘efflux’
in the remains wherever they would be, whether scattered as dust or
soot or rotten bones. Inducing His efflux into this earthly pot is not a
big task for Him. It is just to say: “Be” and it would “Be” in actual
confirmation of this worldly life.
(Details are provided in “The Philosophy of Life.”) Verse Surah Yaa Seen

The affirmation of our existence and being in this world or

the life to come is through the true perception and discernment of
faith and the logic of intelligence i.e. science and philosophy. The
myth of creation is soon resolved when you perceive it through its
original form.

How can it be that His Almighty, after having arranged all

things well and benevolent for mankind, has overlooked this alone
that some men and very good men, and men who, as we may say,
have had the most communion with the divinity and through pious
acts and religious observances have been the most intimate with the

40
 Rashid Seyal

divinity when they have once died should never exist again and
should be completely extinguished?

Consider in what condition, both in body and soul, a man

should be when he is overtaken by death, and consider the shortness
of life, the boundless limits of time, past and future, and the
feebleness of present.

So make yourself worthy of compliance with the divinity.

And if there is a confusion without a governor, be content that in
such a tempest, you have in yourself a certain ruling intelligence, the
truth of Faith. And even if the tempest carries you away, let it carry
away the poor flesh and everything else, for the intelligence at least it
will not carry away as it will stay to pass your word of truth in this
world. And the efflux, when carried away to the infinite and eternal
abode, will stay in exalted peace and tranquility if you, in reality,
observed the discipline of faith.

Does the light of the lamp shine without losing its splendor
until it is extinct and expired? And shall the truth, which is in you
with equity and integrity, patience and prudence, be extinguished
before your death? No! Intellectual cognition can conduct us on the
right path to contrive the candor of the creation of the cosmos and
the living beings. We have to understand the logic of creation and the
philosophy of life after death in the light of our scientific knowledge
professed in the Holy Scripture.

I presume that we make the nearest approach to knowledge

when we have the least possible concern or interest in the body and
we are not dipping in the fleshly or sensual propositions of its nature,
but observing innocence until the hour when the Lord Almighty
Himself is pleased to emancipate us. And then the flightiness of the
body will be cleared away and we shall be pure and hold discourse

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with other pure souls and know of ourselves the clear light
everywhere; this is surely the light of truth.
And what is purification?
Is it the separation of the soul from the body?
The soul inclines to congregate and collect herself into herself, out of
all the deportment of the flesh and abiding in her suite and site alone,
as in the life `Hereafter` so also in this world.

And what is that, which is termed death? Is it this very

separation and release of the efflux, the soul, from the flesh? It would
be a ridiculous contradiction in men dreaming to live as nearly as
they can in a state of uncertainty and yet glooming and brooding
when death comes. And when you see a man, who is languishing at
the approximation of death, is not his unwillingness a satisfactory
substantiation that he is loving to live a life without true discipline
and is enticed by the lust and love of the fleshly demands of the body
and presumably, at the same time, is an admirer of either hunger for
power or care for money throughout his life?
How can he depart with the bliss of a smile on his face?
Will he depart with joy? Nay!
But, surely he will; if he is truly sage and sagacious, he will
have a resolute certitude that only there and nowhere else can he find
prudence in the purity and decency of the soul.
Each one of us wants to cherish the “bliss of the heavens,”
but nobody wants to die.
But here in this worldly life, it is the discipline of faith by
which one has to live. If the earthly living, what I invariably call the
“vale,” is spent in conformity with the discipline of true faith, then
the fear of leaving this flesh will not cause panic or pain, because
through abiding by a true discipline of worldly life as ordained in the
Holy Scriptures, the soul will be in real tranquility and peace.

There is an excellence in the ethics of Islam, which is

designated forbearance and fortitude, and that is a special quirk and

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quality of the true faith. Again, there is a reticence and humility that
is unruffled subordination with no scorn or indignation but
temperance, quality of those who disdain the sensual regalements
besides all fleshy enchantments of the body and live a life of true
discipline.

Whether the souls after demise are or are not in the world
beyond this vale is a question, which may be argued in this manner?

The ancient Hindu doctrine affirms that they go from this

earthly life into the other world and are reborn after death. Now if
this is true and the living comes from the dead, then our souls must
be in the other world, for if not, how could they be born again? And
this would be conclusive if there were any real evidence that the living
is only born from the dead, but if there is no evidence of this, then
other arguments will have to be adduced.

Then let us consider this question, not concerning man only,

but about animals generally and to plants and to everything of which
there is a generation, and the proof will be easier. Are not all things
that have opposites generated out of their opposites? I mean such
things as good and evil and justice and injustice, along with
innumerable other oppositions which are generated out of opposites.
And I want to show that this holds universally true for all opposites; I
mean to say, for example, that anything that becomes superior must
become superior after being inferior.
And that which becomes inferior must have been once
superior and then became inferior.
And the feeble is originated from the brave and the
expeditious from the laggard.
And the deteriorated is from the ameliorated, and the worthy
is from the unworthy.
And is this true of all opposing qualities?

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And are we convinced that all of them are generated out of

opposites?
The duality or universal opposition of all things also
accompanies an intermediate process, which is ever going on, from
one to the other and back again. Where there is a greater and a lesser,
there is also an intermediary process of augmentation and alleviation.
And that which sprouts are said to wax, and that which dwindles to
wane.
And there are many other behavioral situations such as
dispersion and combination and chilling and heating, which equally
involve a passage into and out of one another. And this holds of all
opposites, even though it is not always easily asserted in words—they
are procreated out of one another, and there is a transition from one
to the other of them.
Well! Is there not an opposite of life, as sleep is the opposite
of waking?
And what is that?
Death is the answer.
The two i.e., life and death are then generated as they are
opposites, the one from the other and then there is an intermediate
process of the two.
We all bore witness to His Almighty, saying that, “You are our
Lord``before we were sent to the worldly life.
(This is discussed later in “The Adam of Science and the
Adam of the Qur’an.”)

And similarly, in the life to come, when we will be called

back by His Almighty Lord, we will be dumbfounded to find
ourselves once again in actuality and our hands and feet will be giving
details of our done and doings of this world. We conclude that living
in this worldly life or the ‘vale’ is nothing but the intermediate
process of the two. (See “The Philosophy of Life” for details.)

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I will analyze one of the two pairs of opposites along with its
intermediate processes. The state of sleep is opposed to the state of
waking. And out of sleeping, waking is generated, and out of waking,
sleeping. The process of generation is in one case falling asleep and in
the other, waking up.
Then is the living, whether things or persons, generated from the
dead?
Is that the inference that our souls were in the world
somewhere beyond our perception?
And one of the two processes or generations is visible—for
surely the act of dying is visible?
Isn’t all that a complement of nature?
It is not supposed to be moving on one leg only. So the
revival from death and death from revival is the logical outcome of
each other if we consider the consequence of all the material around
us.
Then there is a new way in which we arrive at the inference
that the living comes from the dead, just as the dead come from the
living. If this is true, then the souls of the dead must be in someplace
out of which they come again. And this, as I think, has been
satisfactorily proved. Misunderstanding of the convictions or faith
demonstrates the need for further elucidation. The `Holy Scriptures’
concept is very close to the logical outcome of the position. The soul
when it leaves this flesh resort goes to a place where it has to abide for
a certain period, until again; it will be called back to life. Whether it
was a life lived in conformity to His Discipline or an outlandish life
spent in chaotic and lusty aspirations in this worldly life? The
generation is not in a straight line only, and there has to be
compensation or circle in nature (i.e., a return into another). If all
things would, at last, have the same forms and pass into the same
state, there would be no more generation of them.

Let us take the example of sleep. You know that if there were
no compensation for sleeping in waking, the sleeping would in the

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end have no meaning, because all other things would be asleep, too.
Or if there were composition only and no division of substances, then
the chaos would come again. And in like manner, if all things, which
are associated with life, were to die, and after they were dead endured
in the form of death and did not come to life again, all would at last
die, and nothing would be alive. How could this be otherwise, for the
eventual life in the Hereafter would begin from the dead, for ultimate
contemplation?

A true allegiant is convinced in the belief that there truly is

such a thing as living again, that the living spring from the dead, that
the souls of the dead are in existence, and that the virtuous souls have
a more preferred apportionment than the flagitious.

His Almighty has all the power to do anything whatever or

whichever way He likes because He commands all the powers of the
intellect and the universe. The discipline of life and death is not so
simple that we can end the discussion at this moment, because the life
that springs from death is not life as conventionally mentioned but
eternal life where one has to cherish the fruits of the devotion or lash
of disobedience.

The Holy Scriptures are not the history books or the text of
specific subjects, but instead, these are the divine messages conveyed
to humanity through His Holy Prophets for the education and
enlightenment of the people of different communities so that they
may live in conformity to the discipline communicated to our genetic
code at the initial time of our creation. Whether the human race will
ever be able to determine the nature of cosmic order in the light of
the Holy Qur’an? I presume the answer is yes because it has been
proclaimed, quite frequently, by Lord Almighty in the Holy Qur’an.

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I’ve endowed the man with all the knowledge and intelligence to
accomplish the assignment entrusted to him in this world, but with
certain limitations. (Al Rahman 55:33)

The assignment given to the men here on earth determines

distinctly that he must accomplish all the possible knowledge, so they
can understand the truth of the Holy Scripture, that is not only a
message of discipline and subjugation but also a text of guidance in all
walks of life, including scientific and philosophical disciplines.

How we will be revived from, rotten bones, the dust, and soot?

When we are dead, our genetic code is dispersed in the earth

exactly as the message conveyed to the computer hard disc, dispersed
in binary codes and bits. When we intend to retrieve data, we just
give a command, and within no time, details are recovered on the
computer screen. Similarly, imagine the human genome with definite
coded letters or nucleotides. When after death, the disabled genes or
the pseudogenes, the molecular relics, scattered across the human
landscape, behave as DNA dinosaurs. These disabled genes may not
be quite so dead, as the signs of activity among pseudogenes are
another reminder. The project to sequence the human genome (the
complete set of genetic information in the nuclei of our cells) has a
story of its own to tell. This genetic closet holds the skeletons of
memory. Imagine the instance when the genetic array dispersed in the
dust and soot after death will be called back by His Almighty with
one command (Surah Yaa Seen). The genetic code of an individual
will gather in its properly guided slot to conform once again as a
perfect human being. Lord Almighty asserts that your creation back
to life will be accomplished just with one command (79:13–14)*.
The whole genome is like a static library of information like an active
computer operating system for a living thing. Pseudo genes may
analogously be vestiges of old code associated with defunct routines,
but they also constitute a functioning record contained within the

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overall program of how it has grown and diversified over time. As

products of the processes by which they remodel and update
themselves, pseudogenes are providing new insight into those
dynamics, as hints about their own, possibly ongoing, role in our
genome.

Some things are briskly coming into existence, and others are
dashing out of it, and of that, which is coming into existence, a part is
already dead and lifeless. Movements and reorganizations are
incessantly recommencing in this world, just as the perpetual passage
of time is always reiterating the unfathomable duration of the ages. In
this gliding stream, on which there is hardly any trust to live for long,
what is there of all the things which hustle by on which a man would
set a high price? It would be just as if a man should fall in love with
one of the pheasants, which fly by, but it has already passed out of
sight. Something of this kind is the very life of every man, like the
exhalation of the air. For such as it is to have once drawn in the air
and to have given it back, which we do every moment, just the same
is it with the whole respiratory power, which you did receive at your
birth yesterday and the day before, to give it back to the element from
which you had first drawn it.

Soon, very soon, we will be rotten dust, ashes, or an eroded

skeleton and either a name or not even a name. But a name is sound
and echo and the things which are much valued in life are empty and
rotten. But ardor and allegiance and integrity and impeccability will
remain to survive and that is your achievement while being in the lure
of luxurious life besides the fury of the fray.

What’s there, which still confines us here, if the motivations

of significance are freely swapped and never support, the organs of
perception are dull and easily receive false impressions and the poor
soul itself is an effluvium from the body? And to have a virtuous
appraisal in such a world as this is a hypocritical and delusive thing.

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Why then do we not wait in serenity for our end, which is not
absolute extinction but removal to another state? And until that time
comes, what is appreciable? Why, what else than to venerate His
Almighty and beseech Him and to do good to men and to practice
forbearance and fortitude, integrity, and self-restraint, but as to
everything which is beyond the limits of the poor flesh and breath, to
remember that this is neither ours nor in our power?

We cannot disregard our lives in an even-tempered and

tranquil flow of blissfulness and euphoria if we cannot go by the right
way and think and act in the right way. These two things are
common both to nature and soul and to the soul of every rational
being, not to be impeded by another and to hold the good to involve
itself in nature to justice and the practice of it and in this to let our
aspirations treasure its consummation.

Since it is conceivable that you may depart from life this very
moment, regulate every act and thought accordingly. But when we go
from here, if there is Almighty, is not a thing of which, we should be
afraid. For His, Almighty will not involve you in depravity, but if
indeed He does not exist or if He has no concern about human
affairs, then what’s to me to live in a universe devoid of discipline?

But in reality, His Almighty does exist and He does care for
human things. He has put all the means of intelligence and
discernment in man’s power to enable him not to fall into baneful
acts. Now, that which does not make a man worse, how can it make a
man’s life worse? It is either through want of power or want of skill
that good and evil should happen indiscriminately to the good and
the bad. But certainly death and life, honor and dishonor, pain and
pleasure, all these things equally happen to good men and bad. All
these happenings, which make us neither better nor worse, are
therefore neither virtuous nor depraved as these are determined for
us, as a part of the whole.

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Think continually that all kinds of men and all kinds of

pursuits and all nations are dead. Now turn your thoughts to the
other kinds of men and then move to the place, where there are so
many great orators and so many noble philosophers, priests, and
prophets, so many heroes of former days, and so many generals after
them and oppressors, besides these, and other men of astute natural
talents, great minds, lovers of labor, versatile men with confidence
besides those mockers of the perishable and ephemeral life of man. As
to all these, consider that they have long been in the dust. What’s the
harm to them and to those, whose names are altogether unknown?
One thing here is worth a great deal, to pass your life in truth and
justice, with a benevolent disposition even to liars and unjust men.

There is no man so fortuitous that there shall not be by him

when he is dying, some who are pleased with what is going to
happen. Suppose that he was a good and a wise man, will there not be
at least someone to say to himself, “Let us breathe freely being
relieved from this mentor or instructor”? He was indeed discordant to
none of us, but we think that he virtually castigated us. You will think
about this then when you are dying, and you will pass away more
comfortably by contemplating thus: “I am going away from this
world, in which even my friends on behalf of whom I have struggled,
implored, cared, and concerned so much, themselves desire me to die,
believing conceivably to get some relief.”
Why, then, should a man cohere to a further stay here?
You have set sail. You have made the voyage, and you have come to
shore. Get out.
Anyone activity, whatever it may be, when it has
discontinued at the appropriate time sustains no depravity because it
has ceased to exist. He, who has done this act, does He suffer any
pain for this reason that the act has ceased to exist? In like fashion, the
whole, which embodies all the acts, which is our life, if it ceases at its
appropriate time sustains no pain for this reason that it has ceased to

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exist. He who has terminated this string at the appropriate time, has
He been wrong dealing with it? But the proper time and the limit
nature fixes, sometimes as in old age, that’s the peculiar nature of
man. But the universe always continues ever young and perfect. And
everything, which is useful to the universal state, is always good in
flavor. Therefore, the death or demise for every man is not
unfortunate, because it is not disgraceful, since it is both free of
choice and not antagonistic to the common appeal. But it is righteous
since it is appropriate and rewarding and conformable and unified
with the universal concept. But if in a state without sensation, you
will cease to be held by pains and pleasures and to be a slave to the
vessel which is as much inferior as that which supports it is superior
and then know that the one is earth and corruption and the other is
demise with discipline.

What’s Death?
He who fears death either fears the loss of sensation or a different
kind of sensation. But if you shall have no judgments or sensation,
you will not feel any harm, and if you shall acquire another kind of
sensation, you will be a different kind of living being and you will not
cease to live.

It is the cessation of the impressions through the senses and

of the pulling of the carnality, which moves the appetite and desire, as
the fetus leaves the womb and comes into life by leaving the shelter,
so the soul at death leaves its envelope. Death is a mystery of nature
where, when the divine bestowal of the efflux is removed from the
earthly pot, which is then left to the earth to consume it once again to
its congruity and the soul may on leaving the body pass into another
existence, which is perfect.

Consistently yield to your remembrance of those, who have

bewailed awfully about anything. Those who have been practically
distinguished by the excellent distinction and afflictions, tragedies
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and animosities, possessions and loathing of any kind, and then think
where they all are now? The waste of sequential order, not even to
identify, they are gone, mixed with the dust and soot. Let it be clear
to your mind, everything of this sort: How the men of fame lived in
the country and their fascinating gardens and all the men of valor and
worth with fame and name?

The Fruit of Fortune in the Hereafter

In the first place, the things which you do either benevolently
or thoughtlessly rather than as decency or honesty itself would act,
but concerning what may happen to you from without, consider that
it happens either by chance or according to the discipline determined
for you so you should neither blame chance nor accuse fate.

Secondly, consider that every living being is from the seed to

the time of its receiving a soul, and consider from the reception of a
soul to the giving back of the same. We are all made up of the earthy
material and eventually will become a part of the same when our souls
are drawn back to eternity.

Thirdly, if you should suddenly be raised above the earth and

should look down on human beings and observe the variety of them,
see how great it is and at the same time also see at a glance how great
is the number of living beings, who dwell all around you, and
consider that as often as you should be raised, you would see the same
things, the sameness of form and shortness of duration.
Are these things to be proud of?
Consider that opinion is everything, and opinion is in your power.
Take away then, when you chose your opinion, and like a navigator
who has doubled the projection, you will find calm, everything stable.

Consider that before long, you were just nobody and

nowhere. Neither any of the things existed, which you see now nor
any of those who are now living. All things formed by nature are
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 Rashid Seyal

bound to change and perish so that other things in continuous

succession may come to exist.

Constantly consider how all the things that we see now,

existed in the past, and consider that they will never be the same
again. And place before your eyes entire dramas and stages of the
same form, whatever you have learned from your experience or older
history (e.g., the whole fortune of Alexander, the sovereign state of
Moughal Emperor Akbar); for all those were such dramas as we see
now, only with different actors.

Hassan of Basra was a jewel merchant and was called “Hassan

of the Pearls.” He traded with Byzantium and had to do with the
generals and ministers of Caesar. On one occasion, as he was going to
Byzantium, he called on the prime minister and conversed with him a
while.
“We will go to a certain place,” the minister told him, “if you
are agreeable.”
“It is for you to say,” Hassan replied. “I agree.”
So the minister commanded a horse to be brought for
Hassan. He mounted with the minster, and they set out. When they
reached the desert, Hassan perceived a tent of Byzantine brocade,
fastened with ropes of silk and golden pegs, set firmly in the ground.
He stood to one side. Then a mighty army, all exposed in the
impressive array of war, came out; they circled the tent, said a few
words, and withdrew. Philosophers and scholars to the number of
well nigh four hundred arrived on the scene; they circled the tent,
said a few words, and departed. After that, three hundred illumined
elders with white beards approached the tent, circled it, said a few
words, and departed. Thereafter, more than two hundred moon-fair
maidens, each bearing a plate of gold and silver and precious stones,
circled the tent, said a few words, and departed.

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Hassan relates that astonished and filled with wonder, he

asked himself what this might be.

“When we alighted,” he went on, “I asked the minister. He

said that Caesar had a son of unsurpassable beauty, perfect in all the
branches of learning and unrivaled in the arena of manly prowess. His
father loved him with all his heart.”

Suddenly he fell ill—so Hassan related to the authority of the

minister. All the skilled physicians proved incapable of curing him.
Finally, he died and was buried in that tent. Once every year, people
came out to visit him. First, an immense army circled the tent, and
they said, “O prince, if this circumstance that has befallen thee had
come about in war, we would have all sacrificed our lives for thee, to
ransom thee back. But the circumstance that has befallen thee is at
the hand of ‘One’ against whom we cannot fight, whom we cannot
challenge.” That’s what they said and then returned.

The philosophers and the scholars came forward and said,

“This circumstance has been brought about by ‘One’ against whom
we cannot do anything utilizing learning and philosophy, science and
creativity. For all the philosophers of the world are powerless before
Him, and all learned are ignorant beside His knowledge. Otherwise,
we would have contrived devices and spoken words which all in
creation could not have withstood.” This they said and then returned.

Next, the venerable elders advanced and said, “O prince, if

this circumstance that has befallen you could have been set right by
the intercession of elders, and we would all have interceded with
humble petitions and would not have abandoned you there. But this
circumstance has been brought upon you by ‘One’ against whom no
mortal man’s intercession profits anything.” This they said and
departed.

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 Rashid Seyal

Next, the moon-fair maidens with their plates of gold and

precious stones advanced circled the tent, and said, “Son of Caesar, if
this circumstance that has befallen you could have been set right by
wealth and beauty, we would have sacrificed ourselves and given great
money and would not have abandoned you. But this circumstance
has been brought upon you by ‘One’ on whom wealth and beauty do
not affect.” This they said and returned.

Then Caesar himself with his chief minister entered the tent
and said, “O Core and crux of the father. O! The pleasing and
enchanting consequence of the soul of the father, O highly valued
cherished and adored of the father, what is in the father’s grasp to
accomplish? Your father executed a stupendous army. He
accomplished philosophers and scholars, intercessors and advisers,
beautiful maidens, wealth, and all conventionality of luxuries, and he
came himself. If all this could have been of avail, your father would
have done all that lay in his power. But the One before Whom your
father, with this entire ingenious plan, stratagem, contrivance (i.e.,
the setup and device), this army and assemblage, this extravagance
and affluence and fortune, is helpless and infirm and has brought
about this circumstance. Contentment and concord be upon you, till
next year!” This he said and returned.

These words of the minister influenced Hassan to an extent

that he could not reconcile with his present condition. At once, he
made arrangements to return. Coming to Basra, he took an oath
never to laugh again in this world, till his ultimate destiny became
clear to him. He flung himself into all appearance of devotions and
austerities, such that no man in his time could exceed that discipline.

Just deliberate!
A man deposits seed in a womb and go away and then
another cause takes it and labors on it and delivers a child. What a
thing from such a material! The Holy Scriptures refer to the creation
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Faith in the Unseen

of man from such a humble drop of liquid. Again, the child passes
food down through the throat, and then another cause takes it and
makes perception, motion, appealing and exuberant life, and
capabilities and other things, how many and how extraordinary and
inexplicable! Perceive then the things, which are fabricated in such a
mysterious and symbolic way and see the endowment just as we see
the competence, which transfers things downwardly to earth and
upwardly to the heavens, not with the eyes, but still no less
manifestly. Then, turn your deliberations to your life under your
grandfather and then to your life under your mother and then to your
life under your father, and as you find many other discriminations
and distinctions, reviews and revisions, consummations and
conclusions, ask yourself, “Is this anything to be dismayed?”

Similarly, neither the termination nor the cessation nor even

the change of your whole life is a thing to be afraid of. Fair enough if
you spent it in the light of heavenly code ordained for you to
accomplish in this life.

So don’t despise or scorn death, but be well prepared and

satisfied with it since this too is one of those things, which nature
commands because the soul that you hold is neither yours nor you
have a command over it, as it may leave the earthly pot this very
moment. Can you hold it back? How many men of the olden days
are living today? Just name one!

For such as it is to be young and to grow old and to increase

and to reach maturity and to have teeth and beard and gray hair and
to propagate and to be pregnant and to bring forth, and all the other
natural courses and conduct, which the flavors of your life convey,
such as the decomposition and desolation. That is all conforming to
the disposition of a meditative man, to be neither heedless nor
hotheaded and hasty, nor contemptuous and disrespectful concerning
death, but to anticipate it as a part of the conduct of nature.

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As you now wait for the time when the child shall fall out of
your wife’s womb, so be ready for the time when your soul shall fall
out of this earthly pot. But if you require also a lascivious kind of
compassion which shall reach your heart, you will not be reconciled
to death, by observing the objects from which you are going to be
eliminated, and the morals and ideals of those with whom your body
will no longer be associated. For it is in no way right to be aggrieved
with men, but you have to care for them and to live with them
smoothly and yet to bear in mind that your separation will not be
from the men, who have the same principles as yourself.

The termination of activity, the cessation of movement and

opinion, and in a sense their deaths are no evil. Turn your thoughts
now to the consideration of your life, your life as a child, as a youth,
your manhood, and your old age, for in these you also find a change
or demise from one to the other. Is there anything to fear if you hold
to the discipline ordained by the Lord? Turn your thoughts now to
your life in different stages of your development under your grandpa,
your mother, and then under your father. As you discover many other
divergences, variations, and dissimilarities, ask yourself, “Is there
anything to panic about?” Of course, neither is the cessation or
dissociation from one to the other stages of your whole life a thing of
which to be afraid.

Soon, the earth will cover us all. Then the earth too will
change, and the things also which result from change will continue to
change forever, and these again for ever. For if a man reflects on the
changes and transformations, which follow one another like wave
after wave with rapidity, he will despise everything perishable.

All that you see will quickly perish, and those who have been
spectators of its dissolution will very soon perish too. And he who
dies in extreme old age will be brought into the same condition with

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him who died prematurely. What are these men’s leading principles?
About what kinds of things they are busy with? And for what kinds of
reasons do they love and honor? Imagine that you see their poor souls
laid bare.

All the created beings i.e. sun, moon, stars, and all the
galactic or cosmic objects are destined to be exterminated. Even the
scientific theories of today converge at this point that the entire
Multiverses will meet its doom in a “big smash,” eventuating in series
of big crunches at a certain time. Similarly, all human beings are
destined to die as is very clearly stated in the Holy Scriptures. (Details
provided in “The Fate of the Universe.”)

What you think the o man?

That you’re not destined to “Me” in a span
An’ I created you, with no point in the plan
(Al Mu'minuun 23:115)

This verse elucidates that we are here for some well-defined

expectations and purpose of life. The assignment, expectation, and
intent of the creation of an individual is really beyond our perception,
because when angels cautioned Almighty: The human race will
probably create all the destruction and damage, torments and
tribulations, tortures and tragedies, and turn His world of
benedictions into the hell of sufferings, His Almighty’s response was,
“I comprehend what you don’t.”

His Almighty indeed established that every particular

“sentient being” should be what its attributes obligated it to be. The
preference is a doctrine of inference- the truth.

Death and the Good Life

This brings us to a new concept of death, a view that was
felicitously put by Leonardo de Vinci: “Just as a day well spent brings

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happy sleep, so a life well spent brings happy death.” Painful

preoccupation with death has its source in human misery; the cure is
to foster human well-being. A happy man is not seriously pained by
the thought of death, nor does he dwell on the subject. Many
illuminated thinkers held this view, and it also appears to be the view
of the most pragmatic Bertrand Russell.

There are two counterarguments. The first is the theme

prevalent in several branches of Christianity concerning the total
impossibility of attaining happiness on earth.
The second is the even more familiar and prevalent Christian
premise: “To achieve happiness in this life, one must conquer the fear
of death”.
But happiness is not a cure; it is a consequence of the cure.
The truth in the understanding of the faith gives real happiness,
tranquility, and appeasement of the mind.
The Holy Scripture reiterates that spending a well-disciplined
life in the light of the Divine code of ethics affirms true satisfaction
and happiness.

Death without Consolation

In distinct divergence to this last position is that of a long
line of nineteenth-century and twentieth-century philosophers from
Schopenhauer to simultaneous existentialists. For them, human well-
being or happiness, at least as traditionally conceived, is impossible to
achieve, and if the individual is to experience such rewarding values as
life does permit, he must uncompromisingly embrace the tragedy of
the human condition, clearheadedly acknowledging such evils as
death. Like the Stoics, these authors would have us think constantly
of death. Unlike the Stoics, however, they do not offer us the
consolation of belief in a providential order of nature. From the
standpoint of being or nature, the death of the individual is
meaningless or absurd.

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According to Nietzsche, the preferred man will not endure

death pursuing him out to waylay him, in deception, striking him
down unaware. The preferred man will live steadfastly and constantly
in the cognizance and true understanding of death, joyfully and
proudly assuming death as the natural and proper terminus of life.
This notion of death confirms the true message of the Holy
Scriptures of all monotheistic religions.

Heidegger and Sartre, like most existentialists, urged us to

cultivate the awareness of death chiefly as a means of heightening our
sense of life. Freud, who compared life without the consciousness of
death to a Platonic romance or a game played without stakes, has
made the same point.

Heidegger makes the additional claim, although here Sartre

parts company with him, that the awareness of death confers upon
man a sense of his individuality. Dying, he says, is the one thing no
one can do for you; each of us must die alone. To shut out the
consciousness of death is, therefore, to refuse one’s distinctiveness and
to live an outlandish life without moral and social ethics.

Divine scripture revealed to the Holy Prophet Muhammad

PBUH
enunciates a complete discipline in each mode and manner of
life that conform the human nature. His Almighty concludes an
embellished punctilious vision of understanding for the human being,
His most elegant creation, to live and cherish the most benevolent of
His endowments in this worldly life, but to live within true discipline
of faith- the truth. When His Almighty ordained His discipline, the
Holy Scripture, He had an example of His Prophet Muhammad PBUH
for us to follow. And when you get to the life of the Holy Prophet,
you find each moment of his life spent in torture and tribulation for
the sake of humanity in the obedience of Almighty’s message.

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There is a host of literature written in this context. I have no

competence to elaborate on the subject, but I have attempted as
quietly as possible to make sense of the most conformant text of the
Holy Scriptures in the light of modern-day science. I have tried to
discuss the subject of the “soul” and death because the discipline of
life becomes quite insignificant and absurd if we do not give credence
to life after death or the eternal life of our soul or the philosophy of
recreation.

Life is to ordain a definite discipline with a defined objective

behind the concept, and when you have something definite to
accomplish, you don’t have the time to look around for things, as
Socrates once excused himself to someone for not seeing him, saying,
“It is because I would not be perished by the worst of all ends, that is,
I could not receive favor and then be unable to return it.” I constantly
think of someone of the former times who practiced virtue. Neither
in writing nor in reading you will be able to lay down the rules
insight of others; erstwhile you shall have first learned to obey the
rules yourself.

When His Almighty laid down the discipline of virtue, He

had an example before us of our Holy Prophet Muhammad PBUH and
others like Moses, Jesus Christ, Abraham, and many others. Have we
ever contemplated the favors and bestowal of His Almighty in our
everyday lives? His Almighty sincerely wished every one of us to
follow the footprints of His prophets PBUH.

The virtuous must distinguish between evil and good and

must stay on the right track in the light of the Holy Scripture. They
must have a firm belief and certainty of conviction that they
otherwise cannot perceive visually or prove scientifically (i.e., the
existence of unseen, Almighty Lord, the angels, life after death, the concept of
Heaven and Hell).

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For what is a Man?

That was a good reply made to a man, who asked someone
for a letter of recommendation. That you are a man, he will know,
when he sees you, whether a good or bad one. He will know if you
have any knowledge skill to understand, a discerning and a
discriminating sense to know the good from the bad. But if you have
nothing and stay in dilemma to answer, will he never know? It is as if
a coin was desired to be recommended to someone to be tested; either
the man does not know silver as though he has never seen it before, or
the man will be a good judge of silver, and he will know. The coin
will tell its tale.

The Lord is beneficent. But the good is also beneficent. It

should seem that, where the real nature of the Lord is, there too is the
real nature of the good.

What is the real nature of the Lord?

Isn’t this the intelligence, the knowledge, and the right

reason? Here again, without much ado, seek the real nature of the
good.

Indeed you do not seek the good or virtue in a plant or an

animal. It is through the seat of your intelligence, a discerning power,
a bestowal of His Almighty at the initial creation of the human
genome.

The seat of intelligence is not the heart but the brain. But it’s
the heart that responds to the immediate notion of sentiment that
invariably tells the story of the mind, as we say, “He learned by heart,”
or “He loved from the core of his heart.” However, it’s not the heart that
is the seat of passion and memory; it is the brain.

What then?
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Are not all the things also work of the Lord?

They are, but some are not preferred to the honor of one in dismay,
as these are portions of the whole. But are you a man preferred to
honor the day alone and not of the whole or the Hereafter?
You are yourself a fragment torn from the whole; you have a portion
of all within yourself. How is it then that you do not know your
descent in doom is nearing you soon?
Don’t you know from where you came and for what purpose you are
here in this world?
When you eat, would not you remember, who are you to eat and who
is there to feed you?
In all modes and manners of communications besides eating and
drinking, in exercise, in the discussion, you know very clearly there’s a
power that is holding our breath, who is there to hold it back.

O you the miserable, dismal in dejection!

Don’t you have the vision of perception?

Do you think that I speak of a Lord of unwavering symbols?

Are you without that?
Nay! You bear Him within yourself.
You are unmindful of Him with your impure thoughts and unclean
deeds.
Where an image of the Lord present, you would not dare to act as
you do; yet, when the Lord Himself is present within you, beholding
and hearing all, you do not blush to have such thoughts and do such
deeds.
O you! Why you are insensible of your nature, you still lie under the
refuge of the Lord!
Consider, for example, the men of early cultures.
Well, then, the life of these people is no longer there.
Their life, too, is gone.
Similarly view the other epochs of time and whole nations and see
how many of them were knocked down and were resolved into the
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elements. It is necessary to remember that the attention given to

everything has a proper value and proportion. You will not be
dissatisfied if you apply yourself to proper discipline.

Observe the continuous spinning of the thread and the

texture of the web. So is the life of a man from the core of the womb
to the crust of grave and the life in between so deceptive. Time is like
a river made up of the events which happen, a turbulent stream; for as
soon as a thing has been seen, it is carried away and another comes in
its place. This will be carried away too, as will be life. Everything that
happens is as familiar and well known as the rose in spring and the
mangoes in summer; for such is doom and death.

Be like the promontory against which the waves continually

break. It stands firm and tames the fury of the water around it. You
can resist the torment in torture, agony in alarm, depravity in
desperation, castigation in vengeance of the near and dear ones
besides all the persuasive enticements in this world.

Consciousness in the Afterlife

If there is no God, there should be no reparations for living a
villainous life and no assertion of contentment in living a virtuous
and disciplined life, because Mother Teresa and Hitler shall be
awarded alike. And if there is a God, the well-deserved life spent by
Mother Teresa will indeed be awarded in the like manner. For
otherwise, Mother Teresa and Hitler will be equal, and if there is a
God, presumably, the justice for good and bad has to be there. Those
who have faith and belief and have earned their glorified living
dedicatedly, at least, have preference over those, who did not believe
in the Lord and the afterlife and lived an outlandish life.

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The Philosophy of Life

Qur’anic assertions guide us in a proper course of life to
practice prudence and probity, which are not philosophical or
theoretical but are purely practical. These are the practices that
distinguish the elegance in invocation from natural accomplishments
and other inclinations. There is no bent and bias in the Scripture. It is
all innovating with natural boons, bounty, and benedictions. The
most notable feature of the Scripture, however, is its unyielding and
unwavering bearing of the true lover of the reverence, Muhammad
PBUH
. The practice of the Sunnah or the discipline of life practiced by
the Prophet recommends is not just copying but acting in accord in
all spheres of life. He suffered torment and torture of his near and
dear ones when he defied the old perverse faith practiced in the
society at that time.

The Qur’an essentially deals with:

• Firstly, the spiritual and social amelioration of the individual
as indicated earlier.
• Secondly the preparation of the Soul with the illumination
and enlightenment to obey the discipline of Faith or Truth.
• Thirdly a spiritual approach between Muhammad PBUH and
the soul, which gives a further exposition of the pure
discipline of life. The passages of the Holy Scripture give a
spiritual inclination of the kind of mystical experience

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guiding those who truly obey the discipline of Allah

Almighty and His prophets.

In the case of faith, a person is not sufficiently moved by the

object to accept it as true, so, by an act of will, he inclines himself to
believe. Knowledge implies opinion motivated by a personal seeing of
the object without any direct influence from the will. Where objects
of belief have to do with divine matters, which exceed man’s natural
cognitive capacity to believe such articles of religious faith are
regarded as faith in the unseen. The reason is another type of
intellectual activity; simple cognition to grasp rationalizing differs
only in the manner in which the intellect works. Through conceptual
discernment, one knows simply by seeing what something means,
while through reason, one moves deviously and discursively from one
item of knowledge to another.

Men obtain their knowledge of reality from the initial details

of true discernment, apart from supernatural experiences, which some
mystics may have to the cognition of reality only with the blessings of
Allah Almighty. The Qur’anic assertions do not limit human
cognition to senses of perception and the routine knowledge through
its sense organs i.e., the sensation is the vital response through man’s
five external sense powers but the inspiration by the tactual qualities
of extra-mental bodies through the inner experience with regular
invocation five times a day with late-night recitation and prayers.

Although human experience begins with the knowledge of

bodily things, man can form some intellectual notions and judgments
concerning immaterial beings like souls and spirits besides angels and
the Almighty. It also educates and enlightens that man does this by
aspiring certain aspects of intelligence in the light of modern-day
science and philosophy. When the cognition of power is attributed to
the Lord, the meaning is transferred from an initial physical concept
to the corresponding consummation and completion of that, which

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can accomplish results in the spiritual order. This concludes a lesson

that men during their stay in this life can hardly familiarize
themselves with the nature of the Lord in an adequately positive way
until they truly consume all their deeds and doings in the discipline of
the Lord.

We cannot afford to live in a house without discipline, so

how could one imagine the control of the indeterminate cosmic order
without any Command behind it? The conclusive and affirmative
inference was taken as an intelligent procedure moving from or
toward the first principles in the logical concept and precept of a
deity that demonstrates the way of detection and disclosure with
deductions derived and described from the Holy Scripture. In one
way, we sense the experience in faith is the first principal starting
point for knowledge. The Qur’an taught that many sensations
combine to form a unified memory, and many memories constitute
the sense of experience and cognition. From this manifold of
experience, by a sort of sensory induction, there arises within human
cognizance a beginning that postulates the discernment of time. Such
first principles are demonstrated naturally as they emerge from a sense
of perception when we go through the text of the Scripture most
meticulously, and it becomes the root for inferable intelligent support
and solace through the knowledge of time and domain.

When we account for the creation of the human being based

on the genetic proscenium, which is almost 99.9 percent the same in
each one of us, we find that we do not have much control over that
predicament that we designate as fate or predestination. It is only 0.1
percent of the genetic attributes that construct our characteristics
including behavioral traits and different notions. But His Almighty
has blessed us with intelligence, a notion of discernment that is going
to be the subject of deliberation when we are asked to justify the
conduct of our course that we may call fortune of action in this vale
or the worldly life.

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There are roughly three and a half billion letters in the

human genome. If it was, a book and we could read one letter of it
every second, it would take a hundred and ten years to recite the
whole text. Even if, somehow, we had hundred years to spare, a
simple recitation of the code would give no hint of the way it makes
human life.

Instead of thinking of the genome as a book, imagine it as a

piano keyboard. Each piano key represents one gene. If you press
down on a key, you hear a single note. That note corresponds to the
protein that the gene specifies. If you press the key again, you will
hear the same note and again, monotonously, every time the key is
played.

But if you have a lot of keys, you can make music. Similarly,
our various cell types play upon the immense keyboard of the
genome. They combine notes, playing some genes together as chords,
tripping several together in a phrase, and gathering boundless notes to
create the complex and wonderful effects that find expression in our
biological being. There could be millions of genetic codes in each
genome in billions of cells all over the body in different complex
movements like a gymnasium. Just as a pianist does not play all the
keys in every piece, only some of the genes get played in the cells of
each organ. How could the synchronization of the entire complex
genetic code be possible without an invincible immensely influential
intelligence behind this?

“Which of the favors, you may deny of your Astral O Astute Lord?” (Al
Rahman 55:13)

But think about what can happen to a piano concerto if an

important key sticks or sounds the wrong note when struck. Such a
flaw can ruin the very passage where that key is played. Just perceive
of this consequence of genetic disarray in human conduct and the
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course of action in health and disease, as it plays a pivotal role in the

care and constructs of the most esteemed creation of Allah Almighty
that is composed of three main components: the earthly pot, or the
“body”; the divine source, or the efflux or soul; and the bestowal of the
Lord at the time of the creation of Adam, intelligence.

The Earthly Pot

It once again becomes a part of the dust and soot when its
efflux or soul is withdrawn, and nothing remains of this protoplasmic
flesh but mineral salts and water, which are dissipated in the dirt or
mud from where it was originally retrieved.

When we are dead, this genetic code is dispersed in the earth

exactly as the message conveyed to the computer hard disc is
dispersed in binary codes and bits. When we intend to retrieve the
data, we just give a command, and within no time, the details are
retrieved on the computer screen. Similarly, imagine the human
genome with definitely coded letters, and each genome dispersed in
dust and soot after death. His Almighty would recall it with His
command to congregate the genetic code of an individual in the
properly guided slots to form once again a perfect man as in this vale.
One more assertion in this context will elucidate the matter even
more clearly. (Yaa Seen 36:32, Adz Dzariyaat 51;52)

The Day, when,

Their mouths will be shut ‘n’ sealed
Hands ‘n’ feet will get to reveal
For all, they intended to conceal (Yaa Seen 36:65)

How’s that possible?

From which material we are fabricated?
Dust and mud!
What’s it constituted of?

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It is constituted of all the earthly material, (i.e., water, minerals, and

salts).

What’s silicon?

• A material derived from the earth, which can store

data in a computer.
• Are you sure there wouldn’t be any other material
derived from the soil to store memory like silicon?
• There, in all likelihood, could be something.
• Okay! Then it affirms that our hands and feet and
whatever other parts of the body ordained in the
dictum and dictate of the Lord will divulge all our
deeds and doings of this vale when in the Hereafter
they will be ordained to do so.
• Certainly, there is no doubt about it.

Moving beyond today’s silicon integrated-chip technology

will require shrinking logic and memory circuits to the scale of a few
nanometers. Large arrays of intersecting nano-wires called crossbars
provide the basis for one of the best candidate technologies for nano-
computing success.

On and Off at the Crossroads

The key component of the crossbar architecture is a nano-
scale switch that can be turned “on” or “off” by applying an
appropriate voltage to the wires it connects.

In the Hewlett-Packard (HP) Laboratories version, the

switch is formed at the junction between two crossing nano-wires that
are separated by a single monolayer of molecules. The switch starts in
a high resistance state, blocking the flow of electrons between its two
nano-wires, but when a large enough voltage of the appropriate
polarity is placed across it, the switch changes abruptly to a much
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lower resistance state, allowing electrons to flow more easily. The

switch stays in this low-resistance state until a large enough negative
voltage makes it revert to its original state. As long as the voltage is
maintained between these positive and negative thresholds, the switch
remains in the state in which it was the last set. Some switches the
authors have examined have retained their set states for more than
three years so far. If the switches can be toggled back and forth many
times, they are reconfigurable and can be used in a random access
memory or a reprogrammable logic circuit.

The prototype array for a crossbar-computing device

depicted in an atomic force micrograph has thirty-four nano-wires
(each thirty nanometers wide) intersecting with thirty-four others. A
junction of two nano-wires is smaller than a typical virus.

Build top-down or bottom-up?

The field of nano-scale fabrication is extremely active today,
with many competing techniques under study. These approaches can
be classified into two categories: top-down and bottom-up. The
former examples resemble conventional integrated circuit IC
manufacturing methods that use photolithography followed by
chemical etching or deposition of materials to create the desired
features. The latter approaches are based on extensions of chemical or
biochemical processes by which atoms or molecules self-assemble into
the desired configuration because of their planned, inherent
properties. Most investigators in this field agree that some
combination of the two approaches will be required to build future
nano-scale circuits.

At HP, the team uses imprint lithography to create the

crossbars. Some scientists employ electron beam lithography to
construct molds for the circuits. Although this process is slow and
costly, we can make duplicates of the final product, which then are
used to stamp out large quantities of circuits, much as vinyl LP

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records were made. A thin layer of a polymer or polymer precursor

coats a substrate. The mold is pressed into this soft layer, and the
impressed pattern hardens under exposure to heat or ultraviolet light.
The advantage of this approach is that electron beam lithography can
fabricate arbitrary wire geometries on the mold. The drawback is that
the present resolution of the features in a set of parallel wires is
limited to roughly thirty-nanometer half-pitch (half the distance
between the centers of two wires, a standard industry measure).

Just turn toward this new evolutionary discovery of nano-

wire chips and the structural makeup of the man, who has
innumerable nano-wire circuits in the body. We affirm through
modern science that creation is from the mud. Now discern the
following verse of the Holy Qur’an.

It’s He,
Who stages your creation as best?
Created you from the mud ‘n’ dust
Then from the sperm in speck

You’re a leech-like- a clot in there

Held in the mother’s womb in layer
Then ‘He’ gets you to the light,
Suckling as a baby cute ‘n’ bright

Let’s,
You grow ‘n’ reach age vigor in best
Then gets you to age, an elderly guest
Though some,
May doom ‘n’ die before of the rest?

An’ lets you a term to stay here in the fray

An’ to affirm sense ‘n’ sapience in pray (Ghafir 40:67)

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The Efflux or Soul

Aquinas sometimes spoke as if this was a special power of the

man, as an agent. He formally stressed the view that it is the whole
man who was the human agent. A human being is an animated body
in which the psychic principle (anima) is distinctive of the species and
determines that the material is human. In other words, man’s soul is
his substantial form. Some of man’s activities are very like those of
brutes, but the intellectual and volitional functions transcend
materiality by their universal and abstracted character. Aquinas took
as an indication of the immateriality of the human soul the fact that
it can understand universal meanings and make free decisions. The
efflux is a real part of man, being immaterial the real spiritual self.
From certain other features of man’s higher activities, especially from
the unity of conscious experience, it was concluded to the simplicity
and integration of man’s soup: it is not divisible into parts. This, in
turn, led him to the conclusion that the soul is incapable of
corruption (disintegration into parts) and thus is immortal.

He was thus forced to view that divine creation originates

each rational efflux from a source outside the domain of our
perception. Human parents are not the total cause of their offspring;
they share the work of procreation with the Lord. This view explains
why one puts so much stress on the dignity and sanctity of human
reproduction, which is regarded as more than a biological function,
when it is claimed, in ethics, that the “begetting” is not a simple
sensual activity but human participation in the Lord’s creative
function.

The philosopher-theologian cannot dispute, correct, or

complete anything in science, but neither does one have to accept the
philosophical opinions of scientists. The connection between these
two parallel approaches to reality is simply that science always leaves
us metaphysically hungry and with the feeling that they have not
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exhausted all the possibilities of knowledge, so they motivate us to

turn to philosophy. It is only when we come to philosophy in this
way that it is really valuable; any philosophy that is undertaken and
forced upon us by the scientific study is insipid.

What the sciences must get from philosophy is an idea of

nature, a theory of being to delimit their ontological horizons. They
cannot themselves build such an idea of nature adequately, for the
founding of physics and scholasticism did the same for modern
science: the way-out work of different scientists would have been
impossible. Physics is again in crisis, facing problems that cannot be
solved by physicists, logicians, or epistemologists alone, but only by
ontologists*, who can supply a fresh idea of nature within which
quantum physics can progress. * (branch of metaphysics)

In the philosophy of existence, philosophers accept the

radical ontological nullity of man, who is nothing apart from the
tasks he has to wrestle with. It is in dealing with his tasks that man
comes to be. Nature consists in the mission of being sent out but
with an added doctrine of relegation. Zubiri coined the term
relegation from the Latin word Religare “to tie,” which may also be
the root of religion. According to this doctrine, we are not simply
thrown into existence, as atheistic existentialists say, but are impelled
into it by something that we feel all the time as an obligation, a force
imposing on us the task of choosing and realizing ourselves. That
something is the supreme power to which we are bound, or tied.
Religation, the relation with divinity, is the fundamental root of
existence and the ontological structure of personality that binds us all
in the discipline of faith.

When we comprehend anything it is through our sense of

perception, an endowment of Allah Almighty, the efflux or
spirituality, for otherwise, this earthly pot—the man contrived of
dust and mud—cannot concern anything. So it is established that as

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long as man is alive or the earthly pot holds the efflux, it has the sense
of discernment and sagacity, but once the efflux is gone, it cannot
perceive. So the perception of being in vivacity is through spirituality
(i.e., the divine endowment, the efflux).

It affirms that under ordinary situations, it’s all through the

sane ambiance of intelligence with spirituality at the core that we can
hear to consider, can speak to affirm, and can see to discern.
But once we don’t use all these senses, Qur’an says:

Stubborn ‘n’ stupid not to discern

They don’t even heed to concern (Al-Baqarah 2:18)

So is the state of affairs when the efflux is gone after death,

and during life, when they don’t concern their intelligence or the
souls, they’re like the dead. They started breathing soon after birth. If
they did it on its own, so fine and good; if not, their nurse mildly
smacked them on the back to make them take it (breath). The efflux
then delivered, when it’s withdrawn, the earthly pot is not in a
position to hear to concern, speak to conform, or see to discern even
though all the neural connections to the higher centers are intact.

For the intelligence thus delivered, the efflux holds its charge
to manage (i.e., it is through the efflux one can care to concern and
discern to affirm). Nothing, in reality, can hear, speak, or see without
the efflux—so when we see it, we discern it. We cannot see it, but the
efflux is there to bestow us all the boons to cherish its neural relay.
Similarly, we cannot hear unless the efflux is there to set its trail to
the higher centers, and we cannot speak unless we have the
endowment from the efflux to charge its glow.

That the part of the divine source of life (i.e., the efflux or
the soul) derives its subsistence and sagacity from spirituality has now
been scientifically proved. A piece of the brain in the left parietal lobe
derives its endurance and enlightenment only from spiritual sources
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when the subject is in deep meditation. It shows that under ordinary

situations, that part of the brain derives its nourishment from the
physical sources, as it reveals a normal flow of blood to this part of the
brain.

But at that moment of true perceptiveness and prudence in

meditation, which is the primal source of erudition and edification
when it comprehends its endowments of guidance with the
instruction and injunction of spiritual enlightenment, it derives its
subsistence only from divine sources as the blood supply to this part
of the brain is stopped as confirmed on PET scan.

• Love from the core of heart

• Learned by heart.

The heart has nothing to do either with loving in the core or

learning in lore; it is all the brain, but it is indeed the heart that passes
the bliss of elation when its pace is very smooth and comforting, and
during moments of stress, it is quite fast and even irregular.

Buddhism attributes to it “undo-self.” Confucianism calls it

the “social self,” whereas, in Hinduism, the all-permeating cosmic
spirit comes close to swallow the individual self. Islam and its Semitic
allies revere this drift, regarding individuality as not only real but also
good in principle. Value and spiritual fulfillment come through the
realization of the potentialities that are uniquely one’s own in ways
that are not without consequences. Those possibilities differ from
those of every other soul that has ever lived or ever will come to live
in the future, as the inexplicable finite center of the experience is the
fundamental fact of the universe. All life is individual with its soul at
its core, but to cherish the bliss of the whole or the bliss of solitude
through vision, while recounting the Holy appellation “Allah” when
concentrating on the heart during exhalation, the sluice of the heart is
flung open and one feels like a peewee gliding and soaring in the

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vistas of the whole. It is this instance of impetus when one

instinctively feels that His Almighty Allah can bestow us the sequence
of significance and projection in prominence of our lives. This is the
time of turn when the body melts into the soul (i.e., singularity or
factually in a state of nihility, an indeterminate term, and realm when
the body and soul along with time have melted into a singularity).

That’s the situation before the creation of time (timelessness)

and the universe (i.e., a singularity or nihility) when the concept of
time and space bore no design and definition. One becomes part of
vistas of the whole where the time domain has no deliverance of past,
present, and future, for all is one, melted in nihility.

An order of “whole,” for when time and all the material was
one with no discernment of time and space that the Qur’an terms,
the earliest creation perceived as “smoke of an inconclusive order,”
whereas the scientific theories also affirm that the earliest creation
perceived was the glowing smoke all around. The concept of creation
and time are all one, like before the creation of the universe.

Try to perceive the whole cosmic discipline when the true

meditative perception makes the earthly pot, the body, part of the
soul with an overwhelming sixth sense of intuitive perception or the
spirituality at its core (i.e., commanding over all the other five senses
of the earthly pot). It’s the impulse when the soul or the efflux itself
travels the indeterminate cosmic order with no reference to the time
domain, for this is the state of nihility of the self when the body is
assimilated in the soul and the soul becomes a part of the vistas of the
whole cosmic order with no concept of the time domain.

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The Self:
Whisper in Soul
It was middle of the night in time
When I stood to pray in the morn
There’s a stunning blow in mind

There, I heard the whisper in my soul

Admonishing veer of ‘self’ in core

What sort ‘n’ kind thee o man?

Just think for a while in the plan

How you spent all the life in vain?

Not attending to the word in faith
Defying word of discipline in pace

When,
All your ills of evils gathered insight
Tower the peak of Everest in height
How’d you claim then mercy in plight?

When you don’t have an inkling in peace

A moment of discipline some to perceive

Have you the agility to reply in instruct

For your stupid mode in conduct

Then I sheepishly tried to elude

For I didn’t gather the nerve to conclude

I recalled all the evils in ill

For all my done ‘n’ doings in drill

I had no ways ‘n’ means to escape

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From the ills of my evils in trace

There I heard the whisper in soul

Impelling intently to plead in core

Then I solemnly begged in a plight

Mercy in plead, a bliss insight

For, I had no moment in life

To offer fair conduct in a plight

I being wretchedly plighted in life

For my course ‘n’ conduct in strife

Then I begged His mercy in entreat

With tears, flowing down on cheeks
Late hours of the night in beseech

Thereafter what happened instance?

I don’t have the bit of feel in a trance
Neither,
I know of my virtuosity in entreat
Nor my core disciplined in plead

It was all His bliss in proceeds

As He bestowed His mercy in treat

Then He evinced His Gleam in glow

That Glimmer of *Nóór me to glance

Piercing the strata of skies in pace

Besides the tops of the roofs in place
Swapping my soul in the glow
Bestowing alluring elation in core

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Besides fascinating tranquil in soul

There then,
I perceived the flavor of His Bliss in a gleam
Ease in appease a soothe in supreme
With treasures of love superb in esteem

Conveying a clear missive in soul

That’s the bliss of vision of core

Not to,
Panic the burn of Pyre in a blaze
And not to aspire or a bit to crave
Charms of Heavens in place

Only care ‘n’ concern in supreme

To beg His clemency all in extreme

O, Lord!
Where so ever Thou abide in decor
An’
Where so ever Thou care ‘n’ control
The entirety of gigantic panorama in score

I don’t have the means ‘n’ manners in the hold

To perceive Thy prodigious power in the fold

O mightiest of the mighty Lord in command

Bestow me a bit of wit to discern
Thy mode ‘n’ manners of a rule in demand
Of such an immense control in concern

Besides all my longing in core

I entreat Thee O Lord in score

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The moment I close my eyes in term

Bestow Thy Glimmer of Nóór* in return * Divine light

An’ then not to elude or slight in pace

From Thy Interminable Beauty in grace
Merging in the Stream of Eternity in place

Let I’ will be,

A glimmer of Thy Nóór in part
Then as a gleam perpetuating in accord
For all my beg ‘n’ beseech Thee O Lord
To anoint ‘n’ asperse Thy Bounty in greet
An’ so to applause ‘n’ exalt Thee O Lord
For Thy, Munificent appease in beseech
O, Lord!
I stay so reverent ‘n’ meek in conduct
An’ seek Thy clemency all in instruct

O, Lord!
Where to look around in surround?
Where Thou don’t evince in abound?

An’ where not to,

Have a glimpse of Thy Grandeur in exalt
For all Thy captivating allures in part
Ardor ‘n’ adore Thy Grandeur in art

O, Allah!
Where to start my word in entreat
As I praise Thy perfection in preach
Words defy enunciation of lore in treat

There’s some around in surround

Reciting Glorious Rhymes in Qur’an

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Besides,
The captivating stance of ‘Allah’ is abound

Bewitched in glance Thy gifts ‘n’ grants

Words fail to praise Thy awards in adore
Me to secure Thy love in score
That’s my humble plea in core

Here in the world Thy bliss to brace

Ever to secure Thy guidance in pace
An’ in Hereafter Thy Glimpse in grace

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Vision of Core
(Inspired by Houston Smith)
It is Allah!
Who cares ‘n’ concerns so clear?
All you perceive a bit in soul
An’ in the niche of mind to steer

An’ response to entreat in calm

With captivating awards in a swarm
So,
The mind cannot elude the love in score
When the whisper in soul escorts in core

Even so,
Self eludes the discipline of faith
Still one’s core in the order of faith

I want to savor the honey in taste

But I don’t want to be the honey in place
Because alluring love is genial in pace

The Lord one loves is All Alone in Self

One, who insists to be oneness with Lord,
If he deliberates for a while in the sort

Can the fire scoff the flame in sear?

If the water could guzzle water in place
Can the trees taste the fruit they bear?

He, who worships The Lord in pray

Must stand distinct from Him in stay

Only shall he knows the love of the Lord

For if he insists that Lord ‘n’ he is one
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The joy and tranquil will surely be gone

Pray then not for utter oneness with Lord

How’d the beauty split it apart?

If the jewel ‘n’ setting were one

The heat ‘n’ shades are two

If not, where was it?
That love to pursue?

When after in friction they meet in a hide

What joy they feel, the mother ‘n’ child?

Where’s the joy if the two were one?

Pray then not for utter oneness with Lord

But!
He’s all the love you pursue
In His quest the love, you secure
It’s through the sincerity in love
That you cherish the vision in core

When your body melts in soul

Merging in the stream of whole*

Praying in love His bliss in stay

Merging in the glow of ‘Noor’ inflow
How’d stay then a bit ‘n’ away?

*“Wahdat-ul-Wajood”: A state of tranquility of mind when during meditation, the

blood supply to the left parietal lobe of the brain is cut off and it is only the ‘Divine
Vision’ looking after the nourishment of that area.”

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Merging in a state of eternity in calm

When He,
Created you of His Semblance in plan

Endowing His Efflux* to you in proceeds

So there you assert His discipline indeed

O, man!
Entreat Him with sincerity in the norm
During late hours of the night in calm

When you with the soul swing in a loop

It’s then you savor the taste of the fruit
Becoming part of the soul in swoop *Soul

If you tickle the perception in deep

You can treasure His Bliss in a sweep
O, Lord!
Forgive all my ills in guile
That’s because my nature is wild

You’re all around in the sway

But I worship Thee here in pray

You need not any praise in entreat

But I offer Thee my prayers in greet

O, Lord!
Forgive my sins due to ills in treat
As Thou, endowed vision to beseech

Lo!
As the blowing winds in swipe
So is the real moral in life

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That’s moaning ‘n’ groaning in strife

As though,
A storm spinning ‘n’ surrounding in life
Oh!
It is the real cry of tears in delight

It is the factual thing to pain

So let us cherish the truth in pain

Like the,
Blister of the sun so bright
We’re borne to delight

That delight may conclude in pain

We’re born with the hope to remain
The hope once more dwindle in pain
We’re borne with the flavor of love to allure
That may terminate in hate once again

An’ terminate in pain once more in score

From pain, infinite agony stays to remain

We’re born,
Gradually from the dust ‘n’ dirt
So is the real moral of life
Not a mere show in concert

Universe is far ‘n’ away in sway

Years so passing a kick in stray
As though a spell of flurry in fray

Regard the specter world in supreme

Like the star of dawn thinning in the gleam

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Seeing the simmer of swell in steam

Or a bubble of the surge in stream

Flash of lightning in a summer cloud

Following rumble booming in aloud

Failing glow of the candle in the dark

Radiant kindle, a glow in spark

Man is lost, who seeks his own

The soul is elated, a beseech in prone

By our-selves, the evil is done

By ourselves the pain we bear
By ourselves, we delight in tears

Life is just a twinkle in stay

You can soothe, only in pray

We course to conduct in life

In the luminous glow of whisper in soul

There then virtue guides in pace

An’ that’s the vision of core in grace

As we know that His Almighty created us all from nihility,

we thus find the probity and purity of soul when this earthly pot once
again becomes part of the soul or part of the whole, losing all its
aspirations.

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Intelligence
The third essential element, intelligence, is yours. It has the
power of discrimination and discernment, insight and intuition,
sagacity and supervision, perception and prudence, comprehension
and concern, determination and decision.

And it is this third part of the divine endowment of

intelligence to human beings; His Almighty reiterates in a glowing
verse repeatedly in Surah Al Rahman:

“Which of the favors, you may deny of your Prudent and

Practical Lord?”

As already described, that intelligence is a most benevolent

gift and grant of Allah Almighty for His men, but a part of that
intelligence is true discernment, and it is this perception that holds
the intelligence to live in concurrence with the perception of divine
nature. It is essential to living according to man’s own rightful or
virtuous nature in the order of the nature of providence.

To understand intelligence, we shall have to look at it

differently as it endows its development on certain attributes, of
which some are constructed on the genetic proscenium. Other
attributes are dependent on the conscious self, in addition to the
environmental factors. The overall behavior of an individual’s
accomplishment in intelligence depends on:

• Hereditary attributes or the genetic code

• Environmental factors
• Personal attributes

Death or demise will determine the outcome of our earthy

living in the light of these attributes.

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Intelligence is freely distributed like air for each individual to

cherish its boons. Everybody has to have a share of fresh and clean air
free of pollution from industrial sources or other befouling
environmental noxious wastes. To breathe in crisp and refreshing
unpolluted air is certainly through the free will of a person, who
otherwise is not constrained to live in strongly adulterated
environments. Nevertheless, he possesses a choice of selecting to
change his surroundings in the scent and spoor of natural
environments.

We have “sane intelligence” that derives its discernment both

from the body or fleshly resources and partly determines its judgment
through the wit of “soul,” or the divine source.

If intelligence derives its understanding only from bodily or

the fleshly resources, like food and sensual regalements, it is then
defiled. I call it “profane intelligence.” It is like the air adulterated
with acid rain in industrial towns. Living in such conditions takes a
toll on physical health, similarly living in conscientiously unhealthy
environments, our intelligence is corrupted.

The Qur’an determines that man is indeed “unjust” and a

“fool” because he does not care to concern his intelligence. (Al
Ahzab 33:72)

Indeed! When,
We asked Heavens, Mountains ‘n’ Earth
Wouldn’t you care about ‘My Word’ in concert?
But they declined* to affirm ‘n’ assert
For they’re all scared to conduct
The word in instruct
The man then affirmed to conduct in course
Indeed he’s unfair ‘n’ foolish in course
(Ruthless and fool)

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*Declined: Showed their inability to hold the responsibility of communicating the

message of the Qur’an. It should rather be: They all regretted, as they were unable or
incompetent to perform such august and dignified duty.
When we go through the text, we understand that at the very
first instance, the Lord Almighty asserts that He asked the heavens,
the earth, and even the mountains to hold the responsibility to
communicate the message of faith (Qur’an). I am giving details of this
stance and stanza because I could find no satisfactory explanation for this
Verse given in various texts. Here once again, I don’t feel comfortable
َ
reconciling the meaning of ‫ﲔ‬ َ ْ َ ‫“ َﻓﺎﺑ‬declined” often mentioned in the

translations.
It should rather be: They all regretted that they had no
competence to meet the demand “i.e., regretted”

How could the heavens, earth, and mountains, or for that

matter anything, dare to defy the Lord Almighty’s word in
command? They indeed would have acceded to His demand even
though shattered and scattered, tattered and torn, but this assertion is
to confirm that indeed Lord Almighty endowed man with ascendancy
over all the things created by Him, as at another instance, the Lord
Almighty affirms:
If the Qur’an was to be revealed to the mountains, they would have
ripped apart.
(Al-Hashr 59:21)

But one would marvel at this stage as to how could all these
things communicate the divine message to whatever nature of the
subjects before them. This passage or the stance and stanza itself is
elucidating that Lord Almighty created the man with a special quirk
of intelligence to know the secrets of the cosmic order, the earth, and
the mountains, besides heading the responsibility of communication
of His message.

Did he accomplish it faithfully or not?

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The order of words used in the Holy Qur’an in this pretext: The man is-
unreasonable or hardnosed and fool or deceive. We shall have to keep this
order of the words in mind before giving details of the text.

When someone affirms to do something, which he is not

competent to do, we say: he’s a fool. He headed the responsibility
that he was not competent, before the word fool, to accomplish. But
here the word unjust or ruthless is used, because Lord Almighty had
given the man all capabilities to understand and then pass the
message onwards. We say he is unjust only when he was competent to
do the job but did not, which in all likelihood, he could accomplish.

Here in this situation; when man avowed to pass the message

of Qur’an, Lord Almighty knew very well that he could do that job,
so He assigned him to undertake the job as desired. But indeed, he
broke down to do that, so he was unjust and ruthless. Soon
thereafter, the Lord Almighty asserts that he is a fool.

Why the Man Is a Fool (Al Ahzab33:72)

If someone is presented with a gift and fails to make use of it, what
does it mean?
Indeed! A fool will fail to avail the boons of the gift!
If ever a man could understand the message in between the lines of
stance and stanza of the Holy Scripture, he could have accomplished
quite a lot, a lot before this time.
It is emphasized once for sure.
O, man! If ever you could benefit from the bestowal Allah Almighty
endowed in the Qur’an, you could have been most gifted with
intelligence.
But Nay!
You defied acceptance of the message, and so you are a fool as well.

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For if the man would have tried the read and understand the text of
the Holy Scripture, he should have known the secrets of the heavens,
the earth, and the mountains much earlier.
That’s why it’s often said that a man is known by the
company he keeps and so the wise men advise to have the company
of only the good people.
What to a prostitute, who was born and brought up in
unfortunate environments, but later, had the option of free will
through her intelligence to have the choice of the preferred? Her
earlier part of life when she was forced to stay in such defiled
surroundings (i.e., a part of the genetic code or true fate), was
determined by nature as a part of the whole.

This fable will make things a bit clearer.

BabaFareed Shaker Gang stayed occupied in Divine

adoration for more than thirty-five years in jungles, uninhabited
wastelands, and far-flung areas, where no one could approximate to
access or observe him in prostration. His consecration and devotion
in prayers were immense. One afternoon, when he was busy in
beseeching under a tree, where swarms of small birds were twittering
and chirping, he got vexed and cried in disgust and dismay, “Why
don’t you give up the ghost, as you are dissuading and daunting my
observance and concentration in invocation and imploration?” All the
birds were down dead beside him.

This was an intuitive message for Baba Fareed that it’s the
time to preach. He was slowly walking towards the city. He had only
one wand like a stick in his hand. When he came close to the city
abode, a dog crossed his way. He swung his stick to ward off the dog,
when a woman staying close to a well cried out, “Fareed, beware! This
dog has a master, strange enough you have killed the birds in
desolation.” Fareed, bewildered and baffled, turned to the dame.
“May I ask you, fine lady, how come you have achieved this dignified

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status, when nobody around here knew me, as I am coming to some

town after thirty-five years and am sure when the birds fell dead,
nobody was around there but Lord Almighty?”

The good lady said, “I am a prostitute by profession, born in

the house of a strumpet. My mother was quite sick; it was a very
chilly night. She got up and voiced me to bring water, but when I
returned to her with a tumbler full of water, she had already gone to
sleep. I kept waiting beside her bed till morning, provided she might
need water to drink, and in that case, once again she would return to
open the door in extreme cold.”

The moral of the fable is:

There’s a saying year gone old

All that glitters is not gold

I’d like to annex one more

It’s not vile all you hex `n` scold

What to a strumpet born in abide

Wherein cursed ‘n’ sneered in deride

Intent to get out of the miserable plight

Beg to treasure some pitying sight

Would she secure a word in delight?

All in around, defy to concern in slight
Turn to your ‘self’ for sure
Recall in the veer of core
What you ordain, think once more

That determined in the swerve of soul

With,
All your done `n` doings hereinbefore
Curse `n` scold one, least be sure

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Faith in the Unseen

Is that proper `n` precise in pace?

How’d you dare `n` defy in the trace?

Wherein Lord proffer mercy in score

The glimmer of Lord inclemency to allure
O, Lord!
It’s Thy mercy for us to survive
Diversely we’re not going to thrive

O, Lord! Our repentance in evils ‘n’ ills

An` ‘Thy’ reprieve `n` refuge in the will

Bequeath Thee O Lord blessings indeed

Don’t turn to indict, but forgive in proceeds

We, plead Thy benefaction in entreat

An’ esteem Thy bounties in beseech

How could all men be alike: one born in the strumpet’s

house and the other born in a priest’s house? Neither of them has the
preference over the other, except for the ultimate course and conduct
of their nature of discipline ordained in this world through
intelligence. His Almighty’s gesture of admonition and absolution is
also according to the social status of the person, besides other
environmental factors.

His Almighty has blessed us with the perception of true

repentance and penitence that allures us in the semblance of the
refuge in providence that eliminates the soot from the blemished self.

The truth of faith when permeates the intelligence, once

defiled by the desecrated circumstances, once again breathes, like
fresh air, in the sane ambiance of intelligence. And what is that
intelligence? It is the true perception, a part of life that is answerable
to His Almighty in life Hereafter.

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Intelligence in Discipline
It is by following the divinity within that man comes nearest
to the deity, the supreme good. A man can never attain a perfect
agreement with his internal guidance provided he has not solely
submitted to the Almighty. Live with Allah. He, who conforms to
live with the Almighty and constantly shows to Him that his material
and sensual desires are only satisfied with that, which is assigned to
him of his fleshy nature within the folds of discipline. To every man
for his escort, a portion of his understanding and reason is bestowed
to him from the Almighty to discriminate between right and wrong.

Is it only through the intimate approach to the knowledge of

their several natures made by Him, Who so abides His intellectual
vision to have the exact understanding of His deliberations?

There is time for an inclination toward the study of truth,

but the body introduces a commotion and confusion into this course
as it hinders us from seeing the truth. All experience shows that if we
would have pure knowledge of anything, we must be liberated of the
body’s sensuousness regalements. The soul in itself must behold all
virtues. The contention demonstrates that while in company with the
body, the soul cannot have pure knowledge until it is subjected to the
perception of faith, and that is only possible if the person goes for it
sincerely. For then, and not until then, the soul will be in itself alone
and without the fleshly enticements of the body.

The Veracity of Intelligence

There is an excellence in the decency of discipline, which is
designated forbearance and fortitude, that’s a special quirk and
quality of the precise and perpetuating faith. There is a grace in
humility, a tranquil servitude with prudence. It is quality care and
concern only to those who despise the sensual enchantment, and live
with confidence that is the “Truth of Discipline”.

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We may call it the governing intelligence or the governing

faculty or the master of the soul. A man must respect only his
capability for the keen judgment of the truth within him and must
respect that because that is supreme in the universe also.

Our real discriminating power, the “sane intelligence,” is a

bestowal of His Almighty to the deliberations of which we are
supposed to live here in this world. It is through the intimate source
of our discerning power we cherish the bliss of our intelligence.

It is here that we beseech His Almighty:

An’ there’s men ‘n’ clan who beg to beseech

Our Lord!
Give us phenomenal here to appease
An’ of the excellent in the Hereafter O Please
An’ save us from the anguish of pyre in impeach (Al-Baqarah 2:201)

I am sure when the truth of intelligence permeates the soul;

the real understanding of the intelligence escorts us to the convincing
truth in faith. And that is the perception, which guides our earthly
part, the body, in the gleam of the truth.

Why Are We Created?

Did you ever care to concern the o man?
That you’re born with no intent in concern
An’ to “Me” you’re not destined to return
(Al Mu'minuun 23:115-116)

• Allah Almighty loves his living beings far more than

a mother.
• Sure, of course, indeed!
• Okay then! When a contorted and crippled baby is
born, how tormenting and painful is that for the
mother?
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• Sure enough, there’s no doubt about it.

• Don’t you think Allah Almighty will also be
concerned about this disturbing situation?
• It’s quite likely.

• Just turn toward the soil and the cultivation. We

sow a seed of cotton or some grain, but what comes
out?

• Besides cotton or grain, there are so many undesired

wild herbs under shrubs.

We treat the soil with so many approaches to get rid of the

undesirable plants and only then do we yield the crop of our choice,
even though we’re not quite appeased with its outcome that it
would’ve yielded without those undesired wild plants. But what we
don’t know is the reason, why it was expedient for the superfluous
yield to be there before the germination of the cotton and grain. So
these are exterminated only when these are visible as these come out
of the soil.
Similarly, we observe the genetic play in mutation in almost all
spheres of life for the whole, and so these are taken care of sooner or
later by nature.
Am I clear?
Indeed! It’s like that.

If we turn toward the creation of the cosmic order and also

the living beings as a whole, it is quite likely that there were some
unwelcome products at the genetic level. The preference in the
competence at the genetic level is in reality the perfection with the
precision of nature.

It is not conceivable to imagine for all the men to have the

equanimity in their course of action. So everybody differs in the point
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and plan of comprehension with intelligence besides health and other

attributes that vary from person to person. So there had to be certain
mutations with innovations in the genetic proscenium, for otherwise,
this world would not have been a place to have a comfortable living.

Get an eyeful and scrutinize the social conduct. How can we

survive if each one of us becomes a genius or an eminently cultivated
astute, a doctor of medicine or a consultant, an engineer or a
professor or a scientist, a philosopher or a scholar if there were no
janitor or a sweeper, no peon or carpenter, no washer-man or
subaltern, no tram or train driver, no-tiller, or no sailor and so on?

There is a class distinction not only in the close community

but also in the whole social order. Exceptionally, we encounter an
identical situation when we sound out the human body. Just watch
your hands, the indigent laborers that have to work all the time, but
when it comes to nutrition, they seize just the leftovers from the
surplus of the body needs. The brain is commanding and controlling
the whole body’s systems but squeezing the cream of the nutrients.
Similarly, there is the apportionment of all the assignments of society
and humanity as a whole. A philosopher, a ruler, and a man
commanding authority in any department derive the best salary and
other facilities, whereas a peon in the same departments, who works
round the clock, is contented with a modest salary.

It was then we affirmed His Almighty Allah.

When we were asked: Who’s your Lord?
All souls (Genetic array) asserted: You are our Lord.
(Al A'raaf 7–172)

It was then the endowment of intelligence with the

discernment and discrimination of the good and bad was affirmed for
each genetic soul. The word of true discernment or faith or the truth

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is so deeply insinuated in the core and it has been perpetuating ever

since the creation of humanity.
And we need not tell some: what`s of the right or wrong, it is
already conveyed to their seat of intelligence at the time of the
creation of the genetic array, we simply remind them while teaching
the discipline of life.

What’s the Source of Knowledge?

Even Einstein affirmed that knowledge is through intuitive
perception.

It’s all through the benevolence of Allah Almighty, who so

designs and consigns all order of nature following His true dictum in
dictate.

But here in this domain of research, one shall have to tread

very cautiously in a definite purpose in the plan.
The Lord Almighty reiterates that:

Did you care to concern the o man?

That you’re born with no intent in concern
An’ to “Me” you’re all destined to return
(Al Mu'minuun 23:115-116)

The address is to all of humanity and not to the Muslims

only. Now let us take one more stance in this context. There’re so
many angels assigned for different projects and purposes.
Who commands the authority?

A Mighty Nature!
Who we are?
What’s the purpose of creation?
And where are we destined in the hereafter?

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The answer to all such questions very lucidly comes in various Verses
of the Holy Scripture. The discussion in this regard is very
complicated and the words cannot explain the text.

And when He turned to the angels in command

I’m to apprise an assertive (on earth)in demand

There then angels pleaded instance

Will ‘You’ assign one to wreck in the vale
An’ trend to depravity infinite in scale

While we entreat ‘n’ beseech

Prone in plight TheeO Lord!
He said: Certainly ‘n’ indeed
I do care ‘n’ concern in part
What you cannot conceive in accord
Then to Adam,
He evinced virtue in intellect
Apprising the same, to angels in select
Saying:
Recount ‘n’ relate (Me) all of the same
If you’re sedate ‘n’ quite right in the claim
(Al-Baqarah 2:30–34)

After He created the genetic array of Adam and Eve, His

Almighty endowed them the intelligence, whereas He commanded
the angels only to comply with His demand. Besides endowing His
gift of “intelligence” Lord Almighty taught them to speak in different
parlance that is perpetuating ever since the creation of humanity. The
seed of intelligence is deeply ingrained and insinuated in our lives.
Each one of us clearly understands the good and bad. Did you ever
think of the very simple notion that the infant cries when he first
comes into this world and later he weeps and sobs for milk and
whines and grins and smiles and laughs when he is pleased? Think of
all these small notions of perception and ruminate. Who taught them
all that? Why doesn’t a child born in different communities and

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regions behave differently? Why all the same? O, man! If ever you had
the sapience, you must have perceived the Discipline of the Lord
Almighty, Who organized all these things so meticulously in the
proper mode of the discipline of faith, the truth. The quality of
understanding and interpretation is deeply seated in the brain like the
discernment of morality and evil.

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Fate and Fortune

This is one of the most intricate problems of religion. For if
we look into the traditional arguments about this dilemma, we may
find contradictions in the Holy Scripture but it is only through the
understanding of modern scientific knowledge that we can
understand the Holy Scripture in its truth.
I would like to put it in the simplest words. Fate is destined
and determined in the genetic array that you have no dexterity to change,
whereas the bliss of fortune bears the fruit of intelligence. The
intelligence is a bestowal of the Lord Almighty when He designed the
genetic proscenium of Adam and Eve.
It must be pointed out that the difference between past fate
and fortune concerning destiny is very misleadingly expressed by the
common remark that we can change the future but not the past. We
can indeed shape the future and we cannot disturb the past. We
cannot, however, change the future, for the future is what it will be. If
I decide to take the left-hand fork in a road instead of the right-hand
one, I have not changed the future, for, in this case, the future is my
going left. To talk of changing the future is indeed to reshape the
events that we cannot.

The Ruling Faculty

Before getting on this subject, you must have in your mind
that the universe is not created for you, but you are a part of the
whole to meet its providence, even though the universe is created for
you to cherish its philosophy as a whole. So while having this thing in
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mind, when you turn to deliberate on the mutilation of misery and

agony in alarm, you must be thankful to the Almighty that he created
you to partake in the process of His generation to meet its
requirements for the cause and purpose of the whole, because your
sufferings and sorrows in distress cannot change your destiny, which
is determined in any case, if it is so ordained for you to hold as a part
of the whole. But when you blissfully submit to His dictum for the
amelioration of the whole, you will enjoy a different kind of
sensation, because in that case, you will be part of His discipline
assigned for the cause of the whole.

The nature of the universe prescribed to a particular person

whether disease or mutilation or loss or anything else that happens or
suits the man is fixed in a manner for him suitably to the destiny of
the whole. For that’s what we say: these are the things that are
suitable to us, as the workmen say of squared stones in walls or the
pyramids, that they are suitable when they fit them to one another in
some kind of connection.

For two reasons then, it is right to be content with, what

happens to you: one, because it was determined for you, prescribed
for you, in a manner had a preference to you, and was originally spun
with your destiny; and the other, because even that which comes
naturally to every man is from the power, which administers the
universe, a cause of perfection, not even of its very continuance. The
discipline of the whole is distorted and deformed if you cut off
anything whatever from the concurrence and the continuity of either
of the parts or the causes.

Don’t be disgusted, discouraged, or dissatisfied, if you do not

achieve doing everything according to the right principles. But when
you have failed, turn back again and be content with the greater part
of what you have failed; try again, and be comfortable if the greater
part of your doing is consistent with man’s nature and love, that’s

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what is desired. Return to the rule as if it was a demand of nature for

the whole. Remember that philosophy requires only the things that
your nature requires, but you would have something else, which is
not according to the ruling of the law. It may be objected, why, what
is more, agreeable that I’m destined to do? But only for this very
reason preference in purpose betrays us?

What is more agreeable than intelligence itself, when you

think of the happy course of all things, which is not possible and also
depends only on the faculty of understanding and knowledge?

The Order of Discernment

Human sovereignty in decision-making is, nevertheless,
appropriate in the sense that it is somewhat perfect. Man is a priori
choice; obviously, the judgment is not contravened. It is taken into
attention only as an appearance of choice; man is choice and in his
choice is the wisdom of judgment. When something goes wrong with
the choice, the wisdom of judgment is also distorted. Therefore, the
heavenly interference is imperative with penitence, sincere prayers,
and meditation.

Certainly, there can be an element of a right decision while

taking a wrong course in conduct, while at odds in misery and
misfortune because there the judgment is confused. So the sacrament
decision needs an escort by the right choice in judgment. It demands
the guidance of the soul. But in any case, we must not lose sight of
the better judgment through the vigilance of discernment under
events of stress, because it constitutes a temperament of
trustworthiness. That’s the ultimate goal as an accomplished
innocence of the right choice cannot be attributed to negligence or
doubt. This is the imperative part of the agile brainy competence to
learn and perceive to whom these convictions and preferences give
eminence.

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What is death? And the fact is, if a man looks at it in itself

and by the distillation capability of contemplation and deliberates
into the details of bouncing back from this diverging world, he can
perceive the truth behind the wall of ignorance. All the things that
present themselves to the imagination in it, he will then consider
being nothing else than an operation of His Almighty. This, however,
is not only an operation of nature, but it is also a thing, which
concludes the purpose of nature. To observe how man comes near to
the Deity and what part of man is so willing to obey His discipline.

If you seek reality, you will not look for the purchase of
success by every possible means, and when you have found precision,
you need not shy away or succumb to the events for fear of being
crushed.

What frivolous talk is this?

How can I affirm the right standard of behavior in faith, if I

am not content with being, what I am here to obey, but am keyed up
with the worldly amusements and sensual regalements?

I should be very clear in my mind of all my aims and objects

in life, for only then am I sure to treasure and appreciate the fruit of
fortune not only in this world but also in the Hereafter.

His Almighty has made all things in the world, nay, the
world itself. No other living being is accomplished of comprehending
His administration thereof. But the reason being, man, possesses the
element of understanding through his intelligence with the
deliberation of all these things—not only that he is a part, but what
part he should give place to the whole.

A man should have an object or purpose in life, that he may

direct all his energies to it; of course, a good object. He, who has not

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one object or purpose of life, cannot be the same all through his life
and sincere to himself, not to mention of the whole.

The Holy Scriptures have words to the same effect.

Did you care to concern the o man?

That you’re born with no intent in concern
An’ to “Me” you’re not destined to return
(Al Mu'minuun 23:115-116)

The fundamental principle is to know the condition of one’s

mind. If a man perceives that this is in a feeble condition, he will not
then want to apply it to dispute the finest moment. Just ruminate if a
man is not fit to swallow even a morsel buys the whole treatise and
tries to devour them. Accordingly, he will either vomit it out again or
suffer from indigestion with gripping and diarrhea, whereas he should
have stopped to consider his capacity.

Such are the impressions of the few. And again, there are
quite a few, who apply themselves solely considering and examining
the great assembly before they depart. Well, they are sneered and
jeered at by the flock in abundance. So are the onlookers by the
traders. Aye, and if the beasts had any sense, they would deride those
who didn’t think of anything but fodder.

There are many verses of the Holy Qur’an, which by their

universal nature, teach that all the things are predestined. That’s the
genetic proscenium for which the man is constrained to stay under
certain preordained environments, where he is determined to perform
certain duties. Then some verses say that man is free in his acts and
not fettered or impelled in accomplishing them. That’s the true
discernment of intelligence for what we’re supposed to abide by
discipline in this vale, and it is this part of the bestowal of the
Almighty we will be accountable for, in this worldly life.

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The philosophy of life in its course is indicated to some

reasonable extent in the foregoing pages. But what has perplexed
quite a few around us is that a body of the messages from the Holy
Qur’an turn us to a state of bewilderment regarding preordained or
predetermined conduct in different propensities of life and our choice
to perform certain duties.

I would like to refer to such discrepancies. There are not the

inconsistencies often seen in the text. If carefully perceived, there is
hardly any vacillation in the text. There are certain attributes one has
to resort to as a part of the whole as determined in the genetic array.
For if everyone was to secure a social, moral, intellectual, and physical
status of the same order, then life would not be possible to abide by.
So our genetic code sets certain preordained trends over which we
don’t have much control, but our intelligence leaves us free in our
choice of what’s preferable in our performance in the process and
passage of life.

The following verses tell us that all things are predestined by

compulsion and Say:

Surely all worn `n` torn in stray

An` the hence `n` whence will come to affirm (Al Waaqi'ah 56:49)
He discerns hidden in the veer of core
As
He is Astral O August immense in lore (Ar Ra'd 13:9)

Here in the Land ‘n’ all in surround,

No gust or puff can strike in score
Or,
That you conceive for a while in the soul
All are put to the proof in a scroll
That’s asserted with the dictum of Lord
Who’s to reveal in all?
It’s so easy for Him in accord (Al Hadid 57:22)

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In all these statements, His Almighty has asserted and

affirmed His rule of law but didn’t avow that He wouldn’t change
His order in proclamation whenever He would cherish to do so, for
He is Lord of all the domains.

Now, as to the verses, which say that man can acquire deeds
by free will and that things are only possible and not necessary, the
following may be quoted:

If He may desire in so
He can let the winds stop or slow
Letting the ships still and stable in the sea
Indeed!
These are the signs for all to perceive
That’s for all the men to discern
The sober ‘n’ satisfying in concern (Shoora 42:33)

Or if He causes to perish in proceeds

For their ills of evil in deeds
But Lord is most merciful indeed! (Shoora 42:34)

Let them discern to concern

Who disputes ‘Our’ notation in a term?
There’s no way to elude in pace
Strike of ‘Our’ reprove in place (Shoora 42:35)

Our gifts ‘n’ grant here ‘n’ around

These are just a bit of slit in the count
But what’s with the Lord,
Hereafter in surround
That’s indeed enduring in abound
It’s for the men ‘a’ clan of faith
Who trust in Lord ‘n’ obey in grace (Shoora 42: 36)

An’ the Day all will get to ‘Me’ incall

They’d be asked with their duo* in all
Poised to stay with your duo* in there
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A veil will reveal them to stare

Idols, the duo will pronounce instance

Saying: it’s not we, for while in a glance
That you begged to beseech in a trance
*Whom they worshipped (Yunus 10:28)

O you the men ‘n’ clan of faith

Stay in the duty ‘n’ trust of Lord
An’ decline all the interest in a lot
If you’re really true in faith (Al Baqarah 2:278)

A delirious gust in gale held in a throng

From your Lord there in a swarm

For days in few, an affliction in blight

There’s commotion `n` confusion insight
Them to taste crushing anguish in a plight

But the discipline of *Doom is stern in strife

An’ wouldn’t abate a bit in slight *Hereafter (Fussilat 41:16)

Sometimes, an apparent contradiction appears in a single verse of the

Qur’an. For instance:
It’s for clemency of Lord in grace
You’re so kind to the clan in place

For if you’re sour or stern at the core

They must have drifted for sure

So flip their failings in the conduct

An’ beg Thy Lord,
Their clemency in instruct

Have their view in the realm of faith

Once you conclude for sure
There then trust Thy Lord in grace

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Then move ahead to act in a span

Indeed!
Lord loves the men `n` clan
Who Trusts from the core in a plan? (Aali 'Imran 3:159)

If Lord assuages in the way to conduct

None is there to stagger ‘n’ infract

If He deserts ‘n’ eludes in term

Who’s there to assuage in return

O you the men of faith in the grace

Trust in Lord, His bliss to brace (Aali 'Imran 3:160)

O, man!
All bliss is the bounty of Thy Lord in calm
But discipline you sustain in storm
That’s because of your evils in the swarm
A prophet is to steer you in the discipline of faith
An’ Lord is to discerns all instance (An-Nisaa'4:79)

O Lord!
Give phenomenal here in the world to appease
An’ of the excellent in the Hereafter O Please
An’ save us from the anguish of pyre in impeach (Al-Baqarah 2:201)

They don’t trend to “Compliance” in core

But once they leave thy accomplice in score

A band and body of them in slight

Plan ‘n’ ponder all through the night
On words so deviant you tell so brightly

But Lord cares `n` concern for all

They ponder `n` plan all through the night
What they concern evil incall
So be at a pace ‘n’ space of them in abide
An’ trust of Lord for all term in stride

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Lord is to keep ‘n’ settle in all (An Nisaa'4:81)

It’s not for a soul in pace

To turn ‘n’ trend in faith

Until Lord decides the like for a soul

Lord has all the care ‘n’ control
Who doesn’t care for the faith in grudge?
For them, smears the refuse in smudge (Yunus 10:100)

So if at all there is some confusion in the text, it can be easily

resolved if we think in terms of our choice in certain attributes
through the wit of our intelligence. The bestowal of intelligence is
from the Almighty ever since the creation of Adam. And man has to
perceive through the wit of his intelligence for the best to escort and
not let the boat of his life sway in the surge of the stream and float the
way as directed by the current. The environmental hazards may deter
us and not let us have a free choice to swim against the current. So to
cherish the discipline of life, one has to observe and abide by the true
guidance from the sane ambiance of intelligence, a bestowal of the
Lord Almighty for us to treasure His Bliss.

It is here we entreat and beseech His Almighty for His true

guidance in all our trends during each prayer in each stance of
“Qaýaam” five times a day.

Lord of Multiverses,
All praises for Thee, all in Alone
Master of the Day in Dictate in Alone

We adjure `n. implore “Thee” meek in pray

We beg ‘n’ beseech “Thee” modest in stay

Guide us in the way seemly site in the spot

With scent ‘n’ spoor of Thy suited in the slot

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Endow us the discipline of (Your) adorable in pace

An’ not of the deplorable with depravity in trace (Al Fatihah)

O, Lord!
Give us phenomenal here in the world to appease
An’ of the excellent in the Hereafter O Please
An’ save us from the anguish of pyre in impeach” (Al Baqarah 2:201)

So His Almighty Himself asserts that you can change your destiny
with the strict obedience of discipline in life with firm determination.

Similarly, at another instance, we beg His reprieve and help:

For,
Lord has never changed the destiny in a plight
For all the men `n` clan in slight
Who’s determined to drift in stray?

For all your done ‘n’ doings in here

Proceed towards your Lord is there

Indeed!
If you incline to cherish His boons in here
Then assert ‘n’ affirm His dictum so clear

So,
Exalt instance your “Self” in the glow
That,
Lord may trend to endow
Ask the o man!
What you perceive “Here” in a trance
Charming, delightful lures in a glance

For all your done ‘n’ doings in here

Affirmed ‘n’ conformed “My” dictum so clear

O Lord, we,
Assert to affirm Thy bounty in adore

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For all Thy gifts `n` grants in score

Because we entreat Lord Almighty:

Please O, Lord!
We beg and beseech Thy Mercy in grant
Condone us with compliant ` n` complacent glance
Don’t put to a test as hereinbefore
O, Lord!
An’ don’t put us to doubt dubious in score
For what we cannot bear a bit to endure
Be congenial `n` convivial `n` extenuate for sure

In a moment of drift, we implore ‘n’ entreat

An’ beg Thy clemency in beseech

O, Lord!
Be genial ‘n’ generous for sure
For Thou is The Lord gleaming in grace
To elevate our grade in score
With a sway to stay over incredulous race (Al-Baqarah 2:285)

Over and above, Lord Almighty guides us to seek His help in

all spheres of life. Now turn to the text of the Holy Scripture with
minds open to perceive the true nature of the discipline ordained. It is
basically from the endowment of the genetic code on one hand, and
through the guidance of intelligence on the other.

So when the Lord Almighty refers to certain affirmations, He

leaves it to the cognizance of the person to have a choice of his course
of conduct in different spheres of life.

We believe that even a leaf cannot move without His

discretion. Perhaps all the believers of monotheistic religions trust it is
so. But when the Prophet PBUH was tortured and tormented, how
could we account that the Lord Almighty kept aside and did not
intervene at those moments of torture and tribulation? He could do

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so—but there is a role for the conduct of intelligence to steer one out
of the difficult moments of life with patience, perseverance, and
persistence, so leaving a message for the followers to adopt; a way of
truth in the escort of intelligence.

You can change the destiny that’s inscribed for you. As some
people assert, the lines in the palm indicate the fate and fortune of a
person. We wonder if the lines in the palm can be changed.
Indeed! These lines cannot be changed.
After burning, if a skin transplant were made on the hand, it
would trend to the original design of the lines in the palm. Similarly,
many criminals have tried in vain to have a skin transplant to change
their fingerprints.
But nay!
These lines can be changed with firm conviction and
determination.
I can assure you that you can even change the lines in your
hand and also your destiny with firm conviction and a determined
attitude, for factually; the Lord Almighty is to command the fortune
in all disciplines.
Why do I contend that?
I have had a personal experience twice in my life.
Once, in 1973, my career line was shattered and scattered
when I was forced to join the armed forces, but with a determined
attitude and regular prayers, it all resolved. And the lines of fate and
others had once again a normal course. Similarly, at another time, in
early 2003, there was a lot of turbulence and turmoil in my life, and
it was a real test and trial of my fortitude and perseverance, to
determine if I could sustain all the trials and tribulations in His way. I
stood firm with persistence in patience and perseverance with prayers
and begged His Almighty’s exoneration for all uneventful slips in the
eventualities of my life. That was the time when I secured the hatred
of my near and dear ones. His Almighty endowed me with His
premium affection. And the lines were restored once again, and I was

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blessed with His injunction and inclination and guidance in writing

this most benevolent manuscript: The English Poetic Translation of
the Holy Quràn besides the Scientific Tafseer of the same. So, when
His Almighty asserts that He has commanded your destiny, that’s
correct:
For Lord has never changed the destiny in a plight
Of the men ‘n’ clan hither in slight
Who defies to amend ‘n’ contend evil in pace?
For their hideous deeds in place
And when He asserts that destiny is in your own hands, it is also
correct:
Exalt instance your ‘Self’ in the glow
That, Lord, may trend to endow

O, man!
Come ‘n’ demand hither instance
What you perceive around in glance
For all your done ‘n’ doings in relate
Affirmed ‘n’ conformed “My” dictum in dictate*

For the worst, if you don’t turn to Him, you’ll endure the
evil in fortune. But if you turn to His Almighty, Who in reality is the
fate and fortune of all, He can endow you with his gifts and grants.
As Muslims, we assert that the Lord Almighty determines the time
and place of death, but how to reach destiny is definitely in our
hands. Lord Almighty has ordained a discipline of life: How to lead a
numinous life with good health.

* Alamma Iqbal, a poet laureate of the east

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Fortune in Discipline
One man, when he has done a service for another, is ready to
set it down to his account as a favor conferred. Another is not ready
to do this, but still, in his mind, he thinks of the man as his debtor
and knows what he has done. A third in a manner does not even
know what he has done but is like a vine, which has produced grapes
and seeks for nothing more after it has once produced its proper fruit.
As a bee when it has made honey, so a man when he has done a good
act does not call out for others to come and see but goes on to
another act, as a vine goes on to produce again the grapes in season.
So the man must be one of these, who in a manner acts, without
observing it or even looking back, what other think about his work?
Qur’an mentions: And know your possessions and your children are
a test and trial and with Allah is immense reward. (Al Anfaal 08:28)
Nothing happens to any man, which he is not formed by nature to bear. (2:283)

Think of the universal substance, of which you have a very

small portion, and of universal time, of which a short and indivisible
interval has been assigned to you, and of that which is fixed by
destiny. And how small a part of it you are here to cherish the bliss of
worldly life.

What you defy, do not attempt to impose on others. You

shun treachery—beware of tormenting others! If you can bear to do
that, one would think you had once been sinuous and snaky yourself.
For lechery and licentiousness and blemish and debauchery have
nothing in common with temperance and prudence, probity and
integrity, or the gratification of contentment and comfort with the
best of competence

I am composed of the formal being and the material, and

neither of them will perish into nonexistence, as neither of them
came into existence out of nonexistence. All parts of me will be

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reduced by changes into some part of the universe, and that again will
change into another part and peel of the universe and so on forever.
And by consequence of such a change, I too exist. For nothing
hinders us from saying so, even if the universe is administered
according to distinct terms of circumvolution and thence we shall be
brought back to life when the divine part of the efflux will be put
back into the material being, the dust and crust of our remains.

To the jaundiced, honey tastes bitter, and to those bitten by

mad dogs, water causes fear. To little children, the ball is a fine thing.
Why be incensed? Do you think that a deceptive and specious
conception has less power than the bile in the jaundiced or the poison
in him who is bitten by a mad dog?

So then, the hindrance to intelligence is an evil to the

intelligent nature. Apply all faculties of the mind in the
understanding of logic. The senses will look to that. Has any obstacle
opposed you in your effort toward an object? The things, which are
proper to the understanding no other man can obstruct. When it has
been made a sphere, it continues to be a sphere. Take me and cast me
where you will; for there, I shall keep my discipline of faith in
tranquil humility, that is, contentment. I can feel and act
conformably to its proper constitution, and isn’t this change of place
sufficient reason that my soul should be unhappy and worse than it
was, depressed, expanded, shrinking, and affrighted?

Nothing can happen to a man that is not human in

antecedent or to an ox that is not according to the nature of an ox,
nor to venery, which is not according to the nature of venery, nor to a
stone, which is not proper to a stone. If then, something happens to
either, what is usual and natural, why should you complain? The
common nature of the environment brings nothing which may not
be borne by you. (Al-Baqarah 2: 284–286)

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What then can these things do to prevent your mind from

remaining pure, wise, sober, and just? For instance, if a man should
stand by a crystal-clear pure spring and curse it, the spring never
ceases sending up potable water, and if he should cast clay into it or
filth, it will speedily disperse them and wash them out and will not be
at all polluted. How then shall you possess a perpetual fountain and
not a mere well, your fountain of intelligence by taming you free for
holding discipline with contentment, simplicity, and modesty? Do
you wish to be praised by a man who curses himself thrice every
hour? Would you wish to please a man who does not please himself?
Does a man please himself who repents of nearly everything that he
does?

Don`t let breathing only an act in concert with the air that
surrounds you, but let your intelligence also now be in harmony with
the real understanding, which embraces all things. For the
intelligence is no less diffused in all things for him who is willing to
draw it for him, besides the air during respiration for him to breathe?

Endowment of Discipline
I shall go through the things, which happen according to
nature until I fall to rest, breathing out my breath into that element
out of which I daily draw it in and falling upon that earth out of
which my father collected the seed and my mother the blood and my
nurse the milk, out of which during so many years, I have been
supplied with food and drink, which bears me when I walk on it and
abuse it for so many purposes.

Don’t you see how many qualities you are immediately able
to exhibit, in which there is no excuse of natural incompetence and
feebleness, and yet you still endure at your discretion below the mark?
Because you willfully and resolutely, consciously, and determinedly
miss so many possibilities and opportunities at so many stances for so
many possible reasons destined to change your future.
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One asks how a man might eat acceptably to the Lord.

If when he eats, he will be comforted and cheerful.

Will, he is not thankful to Almighty for all the things that satisfy his
hunger and quench his thirst? When you call for a glass of cold water
and your servant does not answer or when he answers bring it warm
or is not even found to be in the house at all. Don`t be vexed or burst
into anger. That is not acceptable to nature; just softly remind him,
because he did all that according to his limited scope of wit.

But how can one endure such people?

But I pay a price for them, not otherwise

Will, you do not endure your brother, who has followed his
forefather, even as a son sprung from the same stock and of the same
high descent as yourself? And if you are stationed in a high position,
are you forthwith going to start tormenting others for no reason?
Remember who you are, and whom you rule or none but your
kinsmen like your brothers.

Do you see which way you are looking—down to the earth?

That`s the ultimate end, where we all will be lying as dust and mud.
We were both brought from the dust, and you both ultimately
become a part of the dust in demise for the discipline of the whole;
otherwise, this world wouldn’t have been a place to live.

All things are slow to grow. This is true even of a grape or of

a fig. If you say to me now, “I desire a fig,” I shall answer, “it needs
time. Wait till it first flowers then casts its blossom and then ripens.”
The fruit of the fig tree does not reach maturity suddenly.
Then why desire so quickly to reap the fruit of your mind?

The universal cause is like a tornado or a torrent; it carries

everything along with it. But how worthless are all these poor people

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who are engaged in matters so fickle and fake, trivial in the trace, not
really to be perusable in place with no dignity or grace? Well then,
man does what his nature requires. Set yourself in motion, if it is in
your power, and do not think that anyone will observe it, but be
content if the smallest thing you can do for the betterment of society
goes on well, and do not consider such events, to be a small matter.
For nobody should change men’s opinions, that should only be
through the sense of his wit. Because without the change of opinion
the discipline of the world cannot go comfortable on a leg, so the
change of opinion is imperative. Simple and modest is the work of
philosophy. Draw me not aslant and apart to insolence.

Look down from above on the countless herds of men and

see their countless solemnities, the infinitely varied sailing in storms
and calms, and the differences among those who are born in arms,
live in swarms and die in alarm. And consider, too, the lives lived by
others in olden times and the lives of those who will live after you and
the lives now lived among barbarous nations. And consider how
many know not even your name, how many will soon forget it, and
how all of them, who perhaps are now praising you will very soon
blame you and that neither a posthumous name is of any value, nor
reputation, nor anything else, but only the good deeds you leave
behind for the cause of humanity, whether in the discipline of faith,
education, health, or any other benevolent mission.

You can remove out of the way many useless things among
those which disturb you, for they lie entirely in your opinion, and
you will gain for yourself ample space by comprehending the whole
universe in your mind. Contemplate the eternity of time and keep on
observing the rapid change of everything you will see how trivial is
the time from birth to dissolution and the illimitable time before
birth as well as an equally boundless time after dissolution.

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Loss is nothing else than a change. But the universal nature

delights in change and in obedience everything has been behaving in
the same way and performed well. From eternity we have been
observing in like form and that will be the same to the time without
end. What would you say then? That all things that have been here
and existing excellently will just seize to exist and will never appear
once again to cherish the bliss of fortune. And how all the things can
always be bad and that no power has ever been found to amend the
so many worldly things. But the world has been condemned to be
bound in never-ceasing change?

If a man has done anything wrong, the harm is his own. But
perhaps he has not done wrong in his mind, because all things fall to
settle to proceed from one intelligent source to another and come
together as in one body to settle for the best. So the part ought not to
find fault with what is done for the benefit of the whole. Only the
traces are left and there is nothing else than the muddle and clutter
with dispersion. Why then you are disturbed?
Say to the ruling faculty: “Are you dead?
Are you corrupted?
Are you playing the philosopher?
Or if you have become a beast, do you herd and feed with the rest?”
You may thus pray, “How shall I become the most astute, not be
scared to lose some of my ruling faculty?”
Whether you are a professor or a student, trend in trust or demand,
and direct your invocation and imploration, adjuration and appealing
only to the Almighty this way, and see what comes.

When you are vexed and perplexed with any man’s arrant
and audacious, brazen and blatant, insolent and immoral, sluttish and
sinful course in conduct, instantly ask yourself, “Is it expedient, that
the unabashed men should not be in the world?” It is not
conceivable. Do not then demand what is not feasible and is
unattainable. For this man is also one of those who are impudent or

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out-and-out, who must of karma or kismet for the destiny of the

whole, be here, to confirm the discipline. Let the same consequence
and consideration be there and present in your mind in the case of
the rogue and rascal, the deceitful and doubting, and of every man
who acts erroneously and incongruously in any way. For, at the same
time that you prompt yourself that it is not practicable that such a set
and sort of men should not endure and subsist, you will go more
benevolently towards every one individually.

It is quite essential and effective to discover and consider the

probity and prudence of the nature given to a man that is to combat
and confront every illicit and illegal spin and stint. For nature has
given to the man a course of correction against the dumb and daft
besides tolerance and tenderness against another kind of man. And in
all cases, it is conceivable and expedient for you to amend and assert
by educating the man who has gone adrift and astray; for every man,
who is a gaffe or goof and fumbles and stumbles over His design in
the plan, is gone astray and amiss, wherein have you been injured or
impaired? For you will find that no one among those against whom
you are irked or frustrated has done anything by which your mind
could be made sad and sick. But that, which is a calamity and corrupt
or invidious and injurious, for you, has its course only in the mind.
And what damage and detriment are done or what is there alien and
exotic if the man, who has not been enlightened and instructed, does
the acts of an empty-headed man? Consider whether you should or
not accuse and ascribe to yourself because you did not expect such a
man to blunder and bewail. For you had ways and means with which
to approach and instruct, given to you by your core of discernment.
To infer and assume that it was likely that he would behave in the
like manner, and yet you have lapsed from consciousness and are
dazed and amazed that he has blundered.

But most of all, when you rebuke a man as perfidious, turn

to yourself, for the fault is manifestly your own. You did trust the

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man, who had such an attitude or the disposition and would not keep
his promise or when conferring your complaisance. You did not
discuss it completely from all your possible sources about that man.
For what more do you want when you have done a man some
benevolent job to assist? Are you not content and comfortable that
you have done something conformable to your nature, and do you
intend to be rewarded in the like manner from the same person, not
possible? How would you justify the eye that necessitated amends and
rewards for seeing or the feet for walking? For as these members are
formed for a distinctive design and direction and by working in
conformity to their certain essence and aspect obtain, what is their
own, so also is man formed by nature to acts of benevolence. If a man
has done anything benevolent or in any other way conducive to the
common interest, he has conformably accomplished to his
constitution, and he gets what is his own.

Will you never be good, simple and pure, quite satisfied with
your nature, more manifest than the body that surrounds you? Will
you never enjoy an affectionate and contented disposition? Will you
never be full and without a want of any kind, longing for nothing
more, nor desiring anything, either animate or inanimate, for the
enjoyment of pleasures? Nor yet be desirous in time wherein you shall
have longer enjoyment or place or pleasant climate or the society of
men with whom you may live in harmony? But will you be satisfied
with your present condition and pleased with all that is about you,
and will you convince yourself that you have everything and that
comes from the Almighty, that everything is well for you and will be
pleased with Him and whatever He shall give for the conservation of
the perfect living being, the good and just and beautiful, which
generates and holds together all things and contains and embraces all
things, which are dissolved for the production of other like things?
Will you never be such that you shall so reside in a society with Allah
and men as neither to find fault with them at all nor to be
condemned by them?

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Observe what your nature of intelligence concerns, so far as

you are governed by nature only, then do it and accept it. If your
nature, so far as you are living being, shall not be made worse by
anything, accept it. And next, you must observe what your nature
requires so far as you are a living being. And for all this, you may
allow yourself, if your nature, so far as you are a rational animal, shall
not be made worse by it. But the rational animal is also weak. Use all
the faculties of your nature with intellect, and then do not trouble
yourself about anything else. As long as you are obeying the discipline
of temperament, your conformity to the routine of life becomes so
logical and brilliant that you no more strike on the illusions or falling
into delusions.

Whether the universe is a concourse of atoms or nature is a

system, let this first be established, that I am a part and peel from the
whole, which is governed by nature; next, I am, in a manner,
intimately related to parts that are of the same kind with myself. For
remembering this, since I am a part, I shall be not be displeased with
anybody around for the things that are assigned to me out of the
whole; for nothing is harmful to the part, if it is for the expediency of
the whole. The whole contains all that is required for the fulfillment
of its demand. Besides that, it cannot be forced even by any obvious
reason to be dissuaded from the truth of reason. It shows that the
seeds of anything are not invidious or injurious to themselves. By
consecrating, then, being a peel and part of such as a whole. I shall
then be content with everything that happens to me. I shall do
nothing that defies the nature of the social norms and shall direct
myself to the things that are of the same kind with nature. I shall then
turn all my efforts to the common interest and divert them from the
contrary. Now, if these things are done so, life must flow on happily,
just as you may observe that the life of a citizen is happy, who
continues a course of action that is for the common interest and
comfort to his fellow citizens and is content with.

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The concern of the whole, everything, I mean, which is

naturally comprehended in the universe, must of necessity perish. But
let this be understood, that they must change. But if this were
naturally both an evil and a necessity for the element of the soul, the
whole would not continue to exist in a good condition. The flesh and
soul are subject to change and constituted to perish in various ways.
The dissolution of things is into those things of which each thing is
composed. For there is either a dispersion of the elements out of
which everything has been compounded or a change from the solid to
the earthly and from the airy to the aerial so that these parts are taken
back into the universal reason. This may happen at a certain period,
consumed by the time, or then renewed by eternal changes. And do
not imagine that the solid and the airy part belong to you from the
time of generation. For all this received its accretion only yesterday
and the day before, as one may say, from the food that is ingested and
the air that is inspired; where then they are all doomed to depart? Is it
not a fact if one objects to what is said: “Beware of the fib and foe
that you may not perish in a blow?”

When you have assumed the names, righteous and

reasonable, exact and authentic, sagacious and sensible, a man of
composure and nobility then be careful and take care you do not
change these names. And in case you lose them, quickly return to
them. And remember that the term rational was intended to signify
discriminating attention to several things; besides freedom from
negligence and composure and calmness is the voluntary acceptance
of the things that are assigned to you by the common nature. And
remember that magnanimity is the elevation of the intelligent
discernment above selfish desire over and atop of the pleasurable or
painful sensations of the flesh and above that poor thing called fame
so transitory in a frame and all such things that have not to remain. If
then you maintain yourself in the possession of these fortunes

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without desiring to be called by these names by others, you will be

another person and will enter another life.

For to continue to be such as you have up to this time been

and to be ripped into pieces and defiled in such a life is the character
of an absurd man, who is fond of his praise. And these are the callow
fighters with wild beasts, who, though covered with lesions and
lacerations, gore and gash in slash, still beg to be kept and exposed in
the same state to the same claws and bites. Therefore, fix yourself in
the possession of these few names, and if you can keep with them, be
contended as if you were removed to certain islands of a blissful life.
But if you shall perceive that you fall out of them and do not sustain
your hold, go daring and dauntless into some cranny and
compartment, where you shall maintain them. And even if you
depart at once from this vale, not in ardor and indignation, but with
austerity and amiability with decency and dignity, after doing this
one meritoriously at least in your life, it will be acceptable to Nature.

Acquire a thoughtful way of seeing how all things change

into one another, and constantly attend to it. Exercise yourself about
its nature of philosophy, for nothing is so much adapted to produce
magnanimity. Such a man has put off the body, and as he sees that he
must—no one knows how soon he will be going away from among
men and leave everything here If he determines so, he gives himself
up entirely to just doing in all his actions and in everything else that
happens to himself to the universal nature. A man should lay aside all
distracting and busy pursuits and desires nothing else than to
accomplish the straight course through the law and by accomplishing
the straight course, to follow the discipline of faith.

What need is there of suspicious fear, since it is in your

power to inquire what ought to be done? And if you see, go by this
way content, without turning back, but if you do not see clearly, stop
and take the best advice. But if any other thing opposes you, go on

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according to your powers with due consideration, keep to that, which

appears to be just. For it is best to reach your object, and if you do
fail, let your failure be in attempting it once again. He who follows
reason in all things is both tranquil and active and at the same time
also cheerful and composed.

Ask yourself as soon as you wake from sleep, whether it will

make any difference to you if someone does what is just and right or
crosses you at each step. Will it make any difference to you? Even if it
is so, you have no choice but to let the man have his preference,
because you have no alternative but to reconcile to the situation.

You have not forgotten the men, who assume arrogant airs in
their praise or blame on others. These are the people, when at bed
and board, pursue how to steal and how to rob, not with hands and
feet only, but with their most valuable part, through which seemliness
is produced, their conscious, their soul, their faith, whereas other men
choose, fidelity, modesty, truth and law with exceptional happiness.

Constantly contemplate the whole time for all the

substances, and consider that all individual things as substances are
grains of fig and the time as a gimlet. Consider what the men are,
when they are eating, sleeping, generating, easing themselves, and so
forth, and then what kind of men they are when they are imperious
and arrogant or screaming and scolding from their elevated place. But
a short time ago, how many were slaves of their lust for power and
praise? And after a little time, consider what a condition they will be
with what nature brings to each. And it is for its good at the time
when nature brings it. The earth loves the shower, and the universe
loves to make whatever is about to be. Either you live here and have
already accustomed yourself to it, or you are going away and this was
your own will, or when you are dying after having discharged your
duties. But besides these things, there is just nothing to endure for
long.

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What is my ruling faculty, the intelligence, now to me? And

of what nature I am inclined to make it? And for what purpose I am
now going to use it? Is it a lapse of my understanding? Is it left
asunder from social life? Is it melted and mixed with the poor flesh to
move together with it?

He who takes off from his master is a runaway, but the

discipline is master, and he who breaks the discipline is a runaway.
He, who is grieved or angry or afraid is dissatisfied because something
has been assigned to him by nature, which he is not accomplished to
do, but Nature, who rules all the things, assigns to every man what is
fit for him. He, who fears or is grieved or is angry, is a runaway.

Imagine every man, who is grieved at anything or

discontented, is like a lamb, which when sacrificed, kicks and
screams. Like this lamb, also is the man, who on his bed in silence
laments on everything in which he is supposed or constrained to live.
And consider that only to the rational animal is given the faculty to
follow the reason of escort in intelligence.

When you are offended at any man’s fault, forthwith turn to

yourself and reflect, in what like manner you go wrong yourself. By
attending to this, you will quickly forget your anger, if the
consideration also is added that the man is compelled; for what else
he could do? Or, if you are able, take away from him the compulsion.

When you have looked on yourself, think of any other men

of fortune and preference, and in the case of everyone, do in like
manner. Then let this thought stay in your mind: where then are
those men? Nowhere or nobody knows where. For thus continuously,
you will look at human things as dust and mud and nothing at all,
especially if you reflect at the same time, what has once changed will
never exist again in the infinite duration of time. But you, in what a

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brief space of time, have your existence! And why are you not content
to pass through this short time in a conformable way? What
substances and occasions of your activity are you evading? The
healthy eye ought to see all visible things and not to say, “I wish for
green things,” for this is the condition of a diseased eye. And the
healthy hearing and smelling ought to be ready to perceive all that
can be heard and smelled. And the healthy stomach ought to be, for
all food, just as the mill concerning all things, which it is formed to
grind. And accordingly, a healthy understanding ought to be
prepared for everything that happens. But a man concerns, “Let my
dear children live, excellent life and let all the men praise whatever I
may do.

Accustom yourself as much as possible on the occasion of

anything being done by a person, and then inquire within you, “For
what object is this man doing this?” But begin with yourself, and
examine yourself first.

Remember that which pulls the strings is the thing, which is

hidden within: this is the power of persuasion of the intelligence, and
this is life. In contemplating yourself, never include the vessel that
surrounds your soul, the intelligence or core. For your stay is like a
cleaver differing only that it grows in the body.

These are the properties of the rational soul: it sees itself,

analyzes itself, and makes itself such as it chooses. The turnout, which
it bears itself enjoys for the fruits of plants, the animals which
correspond to their nature, wherever the nature of life may be fixed.
The shimmer and glimmer of this worldly life and in such like things,
where the whole action is incomplete, if anything cuts it short, it
makes what has been set before it complete. So that it can say, “I have
what is my own for I tried to keep the discipline to the best of my
wit.” And further, it transverses the whole universe and the
surrounding vacuum and surveys its form, and it extends itself into

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the infinity of time and embraces and comprehends the periodical

renovation of all things. And it comprehends that those who come
after us will see nothing new, nor have those before us seen anything
more, but in a manner, he who is forty years old, if he has any
understanding at all, has seen by the uniformity that prevails all
things that have been and all that will be. This too is a property of the
rational soul: love of one’s neighbor and truth and modesty and
valuing nothing more than itself, which is also the possession of the
principle.

The soul must be ready if, at any moment, it must be

separated from the body, and it should be prepared either to be
extinguished or even dispersed or continue to exist. But if this
readiness comes from a man’s judgment, not from mere persistence,
as with the truly faithful, but considerately with dignity and in a way
to persuade another, how could that be possible?
Only in abidance of faith is the discipline of life to cherish
the boons in the Hereafter.

Have I done something for the general interest? Well then, I

have had my reward. Let this always be present in the mind, and
never stop doing such conscientious actions. For me and my children,
if the fortune that neglects this has its reason to, again, we must not
abrade and be irate at that which happens to us in this vale.

And life’s harvest reaps like the wheat’s blooming ear. (Al-Baqarah
2:261)

As those who try to stand in your way when you are

proceeding according to right reason will not be able to turn you
aside from your proper action, so neither let them drive you from
your benevolent feelings toward them, but be on your guard equally
in both matters, not only in the matter of steady judgment and action
but also in the matter of gentleness toward those who try to hinder

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you or otherwise. For this also is a weakness, to be vexed at them, as

well as to be diverted from your course of action and give way
through fear; for both are equally deserters from their posts, the man
who does it through fear and the man who is alienated from him who
is by nature a kinsman and a friend of faith.

The Almighty sees the mind’s ruling faculty the principles of

all men bearing material vestures and impurities. For with his
intellectual part alone, he touches the intelligence only, which has
flowed and been derived from nature into these bodies. And if you
also use yourself to do this, you will rid yourself of your trouble. He,
who regards not the poor flesh, which envelops him, surely will not
trouble him by looking after dwelling for fame and such like externals
flare in a glow.

The things are three of which you have composed: a little

body, a little breath or the soul or efflux, and the intelligence. Of
these, the first two are yours, so far as you have to take care of them,
but the third alone is the real property of yours. Therefore, if you
shall separate from yourself, that is, from your understanding,
whatever others do or say, whatever you have done or said yourself,
whatever future things trouble you because they may happen,
whatever is in the body that envelops you or in the breath that is by
nature associated with the body, whatever is attached to you
independent of your will, and whatever the external circadian-
embolism vortex or whirls around, the intellectual power will be
exempt from the things of fate and can live pure and free by itself,
doing what is just, accepting what happens, and saying the truth. If
you will separate, I say, from this ruling faculty the things, which are
attached to it by the impressions of sense and the things of time to
come and of time that is past and will make yourself like a
dominating sphere If you shall strive to live only what is your life,
that is, the present, then you will be able to pass that portion of life,

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which remains for you up to the time of your death free from
perturbations only obedient to your own conscious

When a man has conferred the semblance of having affirmed

inappropriately, how could I know that, if this is an unlawful act?
And even if he has done wrong, how do I know that he has not
accursed himself? And so, this is like ripping and wrenching own face.

Consider when you will be nobody and nowhere, nor there

will be any of the things that you now see, nor any of those who are
now living. For all things are formed by nature to change and later to
diverge and exterminate so other things in continuous succession may
come to exist.

Consider that everything is an opinion, and opinion is in the

power. Take away then, when you choose, your opinion, and like a
mariner, who has doubled the promontory, you will find serene and
steady everything stable and travel in a sea with no surge or swell, no
ebb or tide.
And is it possible?

What you are really ‘Craving in Desire’?

Would you like to continue to endure and exist with the

universal nature? Well, do you wish to have sensation or the
motivation of the movement alone, besides the growth, and then
thereafter again cease to grow? To use your speech and think of the
same as your ills in the core. What is there of all these things which
seem to you worth desiring? But if it is easy to set little value on all
these things, turn to that, which remains, of that to follow reason and
faith. But it is inconsistent with honoring reason and faith to be
troubled because, by death, a man will be deprived of the other
things. How small is the order of parts and peels of the boundless and
unfathomable time assigned to every man? For it is very soon
swallowed up into the eventuality or the eternal.
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And how small is our desire and to cherish the lust of living
here in the world, when we compare it with the everlasting boons in
the Hereafter? Reflecting on all this, you consider nothing to be great,
except to act as your nature demands.

Man! You have been a citizen in this great state —the world.
What difference does it make to you whether for fifty years or five?
For that which is conformable to the laws is just for all. Where is the
hardship then, if no tyrant or yet an unjust judge sends you away
from the state, but virtually it nature, who brought you into it? It is
the same as if a director, who has employed an actor, dismisses him
from the stage. But you have not finished the five acts, but only three
of them. You say well, but in your life, the three acts are the whole
drama; for what shall be a complete drama is determined by Him,
Who was once the cause of its composition and now of its
dissolution, but you are the cause of neither. Depart then satisfied,
for He, Who releases you is also satisfied.

Conformity in Discipline
In that stance, you’ve to live best in accord
To savor in “There” the like in award

The physics of Aristotle is the knowledge of the nature of the

universe, of its governance, and the relation of man’s nature to both.
He names the universe the universal substance. He argues that reason
governs the universe. He also uses the terms universal nature and
nature of the universe. He calls the universe the one and all, which we
name the cosmos. If he ever seems to use these general terms as
significant of “all” and of all that man can in any way conceive to
exist, he still on other occasions plainly distinguishes between matter,
material things, and the cause, origin, and reason.

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This is conformable to Zeno’s doctrine that there are two

original principles of all things: which acts and that which is acted
upon. That, which is acted upon is the formless matter, and that
which acts is the “reason,” the Nature that is eternal and operates
through all matter and produces all things. So Antonymous speaks of
the reason, which pervades all substance, and through all time by
fixed periods (revolutions), administers the universe. Nature is
eternal, and the matter is also eternal whether as substance or energy.
It is Nature that gives form to energy or matter. Nature and energy
are one but the matter a subsequent of energy that exists
independently. This doctrine is simply the expression of the fact of
the existence of both matter and Nature or Lord. The Stoics did not
perplex themselves with the unsolvable question of the origin and
nature of matter. Antonymous also assumes a beginning of things, as
we know them, but his language is sometimes very obscure.

Matter consists of elemental parts of which all material

objects are made. But nothing is permanent in form. According to
Antonymous, the nature of the universe loves the change of things
and to make new things like them. Everything that exists is in a way
the seed of that, which will come to exist. All things are in constant
flux and change; some things are dissolved into the elements, others
come in their places, and so the whole universe continues ever young
and perfect.

When we look at the motions of the planets, the action of

what we call navigation under gravitational law, the elemental
combination of unorganized bodies and their resolution, the
production of plants and all living bodies, their generation, growth,
and their dissolution. We call their demise, we observe a regular
sequence of phenomena, which within the limits of experience—
present and past, so far as we know, the past—is fixed and invariable.
But if this is not so if the order and sequence of phenomena, as
known to us, are subject to change in the course of an infinite

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progression and such change is conceivable, we have not discovered,

nor shall we ever discover, the whole order and sequence of
phenomena, in which sequence there may be changes proposed
according to its very nature, that is, according to its fixed order, some
variation of things, the order or the discipline of nature. It is also
conceivable that such changes have taken place, changes in the order
of things.
Moral philosophy directed by Nature is not a feeble or
narrow system, it teaches the man to look directly to his happiness,
though a man’s happiness or tranquility is indirectly promoted
exactly by the mode and manner of his living. A man must live
conformably to the universal nature, besides conformable to his true
relations to all other human beings, both as a social member of the
community and as a member of the whole human family. This
implies, and he often expresses it in the most forcible language, that a
man’s words and actions, so far as they affect others, must be
measured by a fixed rule, which is their consistency with the
conservation and the interests of the particular society. A man is a
member of the whole human race. To live conformably to such a
state, a man must use his rational faculties to understand clearly the
consequences, and the full effects of all his actions and the actions of
others. He must not live a life of contemplation and reflection only,
though he must often retire within himself to calm and purify his
soul by thought, but he must unite and be a part of the work of a
man, who strives for the general good of all the living beings.
A man should have a sane and sober objective purpose in life,
that he may aim all his dash and dynamism to it—of course, it must
be a good object. He who has not one object or purpose in life cannot
be the same all through his life. Faith has a passage to the same effect,
on the best means of reducing of the mind unto temperance and
commendable circumstance, which is, electing and propounding unto
a man’s self good and virtuous ends of his life. He is a happy man,
who has been wise all through the opportunities. Nature seeing well,
that a man cannot always be so wise in his youth, encourages him to

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do it when he can and not to let life slip away before he has begun.
He, who can propose to himself good and virtuous ends of life and be
true to them, cannot fail to live conformably to his interest and for
the universal interest, for like things, they are the same or one.
For a thing, in nature, if it’s not good for the hive, it cannot be good
for the bee.
This doggerel may clear it further:
Not validating the discipline of faith
Say:
If you had a bit of intellect in trace
Regard, you held the fortune in grace

Why then fear, sharing the men in need?

For, that’s the delightful deed in proceeds

If nature has determined about me and about the things

which must happen to me, these are all destined and determined well.
It is not easy even to imagine Nature without providence or
forethought doing me any harm. Why should He incline to do so
without any rational justification? For what advantage it would be for
the world at large from this act alone, which is not for the special
object of providence? But if He has not determined about me
individually, He has certainly determined for the whole at least, and
the things, which happen by way of sequence in this general
arrangement, I must accept with pleasure and be content with. But if
He intends and inclines about nothing—which it is odious to believe,
or if we do give credence to it, let us neither expiate nor do anything
else, which we do as if the nature were present and lived with us. But
if however, nature concludes about none of the things that pertain to
us, I can settle about myself, and I can go for that, which is not only
useful for me but the whole human society and also conformable to
the constitution and nature.

But my nature is rational and social, and my city and the

country, so far as I am Seyal, the city is Multan and the country is

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Pakistan, but so far as I am a man, it is the domain of this world. The

things that are beneficial to the world are also beneficial for my
survival.

It would be tedious and it is not necessary to state the divine

opinions, how a man may profitably use his understanding toward
perfecting himself in practical virtue. There are quite a few passages
to this purpose that are in all parts of this text. But to seek guidance
for the ultimate connection, a man must use the Scripture. The
message, you need for the guidance today, was there a long time
before in the Holy Scripture. A few words may be added here. If we
analyze all other things, we find how insufficient they are for human
life and how truly worthless many are for themselves. Virtue alone is
the indivisible one and perfectly satisfying. The notion of virtue
cannot be considered vague or unsettled, because a man may find it
difficult to explain, but the message in the text gives clear elucidation
of the ultimate disciple of life. Virtue is a whole and is not a part of
man’s intelligence. We speak of various intellectual faculties as a
convenient way of expressing the various powers that man’s intellect
shows by his works. In the same way, we may speak of various virtues
or parts of virtue in a practical sense to show what particular virtues
we ought to practice to exercise the whole of virtue.

The prime principle in man’s constitution is faith. The next

is not to yield to the persuasions of the body when it is not
conformable to the rational principle of faith, which must govern
intelligence. The third is freedom from error and deception. Let then
the ruling principle holding fast to these things go straight on. Nature
selects justice as the virtue that is the basis of all the rest, and this has
been said long before.

You have embarked, you have made the voyage, and you
have come to the shore. So please get out, for the journey you
embarked is finished now. If indeed there is a journey to another life,

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there too is a want of providence. But if to a state without sensation,

you will cease to be held by pains and pleasures and to be a slave to
the vessel, for at the one end is intelligence and deity; the other is
earth and corruption. It is not death that a man should fear; rather,
he should fear never beginning to live according to nature. Every man
should live in such a way as to discharge his duty and to trouble
himself about nothing else. He should live such a life that he shall
always be ready for death and shall depart content when the
summons comes.

Demise in Death
That’s the cessation of the impressions through the senses, of
the pulling of the strings that move the appetites, of the discursive
movements of the thoughts, and the service to the flesh. Death, like a
generation, is a mystery of nature. In another passage, the exact
meaning of which is perhaps doubtful, one speaks of the child who
leaves the womb, and so the soul at death leaves its envelope. As the
child is born or comes into life by leaving the womb, so the soul may
on leaving the body pass into another existence, which is perfect.

Don’t they perceive and conceive

Who created heavens and earth a retrieve

Has Dictum to create like anew in plan

He’s ordained a definite term in a span

For there’s no doubt or waver in trace

But biased reject the yonder in pace
Insisting to defy the dictum of faith (Al-Isra 17:99)

The opinion and the concept of a future life are very clearly
expressed in different verses of the Qur’an. The discipline of Nature
and soul essentially requires that it does not perish absolutely, for a
portion cannot perish. The opinion is at least as old as the time since
the creation of mankind. What comes from earth goes back to earth,
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and what comes from the heavens, the soul, must return to Him Who
presumed it. But I find myself comfortable and accept a clear concept
of the man existing after death to be conscious of his sameness with
that soul which occupied his vessel of clay in this world.

Truth in Prayer
They speak ‘n’ repeat in term
Glory be to The Lord in pray
Indeed!
The promise of the Lord has come to affirm (Al- Isra 17:108)

What truth I can grasp in prayer?

It leads to a differentiation between the clear and distinct
perception that I have my existence as a purposeful man and possesses
existence of the material substance This guarantees, that I occupy it
only because as a perfect being with all the faculties. That would not
allow me to be cheated in my sense of intelligence. The status of the
mind is necessarily quite different from that of the body. This leads to
a deep understanding to equate the mind and body in attitude and
tradition. You can see intellective eventualities and physical
occurrences as two self-ruling sequences of conformities that the Lord
providentially synchronizes. The decision to move my hand and the
hand’s subsequent movement follow from each other just as if the one
caused the other.

The nature of the role assigned by the Lord, who holds

command, is absolute. But one does not need a conclusion or
clarification of this or any other kind, since according to the premises
and provisions the problem cannot arise as long as you hold the
discipline. Muhammad PBUH is exceptional and excellent, unlike other
prophets, and a legend who discerns intellective faculties as the effect
of physical causes or of having communication and visualizing the
correlative relationship between the body and mind. The body and
mind are not causally related at all; they are identical because thought

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and action are two attributes under which the conclusion is

conceived. The Qur’anic doctrine of substance and attributes is not
merely an assertion of the unity of the single substance but an
attempt to explain the relationship between that unity and the
multiplicity of finite beings.
Say:
Call upon Rahman:
O, Lord of Domains!
What’s to the names in grace?
Call (Him) sincere in praise
To Him go all the tempting names in pace

Don’t you invoke so loud in plead!

Nor so low or hushed in speech
Seek medium course to conduct in entreat (Al Isra 16:110)

An absolute delicacy with the decency is described in this

verse.
O, man! While talking, your voice should neither be so loud
nor so low, as otherwise, it would annoy the listener.
What are His attributes and how does He conduct and control?

And who are we, His creation?

And what purpose in life we here to accomplish?
Have we any close affiliation of faith in Him?

If you have faith as a grain of mustard seed, you shall say unto the mountain:
Remove hence to yonder place, and it shall remove: and nothing shall be
impossible unto you. (St. Matthew 17:20)

Faith was the cause that made Christ’s adherents accomplish

his assignment and possess somewhat the identical revelation as he
owned. Faith decorates an endowment in man that transforms his
vision and vivacity when everything looks quite unclouded and most
discernible.
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Reason and Revelation

The existence of a thing for itself is its complete life; its
existence for another is its relative life. The Lord Almighty existed for
Himself. He is the living one, and His life is the life complete and
immortal. Created beings in general exist for His Almighty. Their life
is relative and linked with death. Life is a single essence, incapable of
diminution or division; existence for itself is everything, and that
which constitutes a thing is its life.

Earth with its earthly living beings, as we all see, has support
for all the created beings till the time of its final termination. Who
could have conceived or accomplished all that other than the Lord
Almighty, Allah, or God, Dharma or Elohim—whatever name you
may attribute to Him? Who could ensure the provision of all the
created beings from the swizzle of initiation to the swash of eternity?

The Lord, as such, that is to say, the Almighty envisaged, not

as He manifested Himself in a specific way at a certain time, away in
pace or place to conceive and in as much as He is what He is and also
as He originated and divulged by Himself, with the interminable
arrow of time, as we may assign the name to it when the Almighty
first evinced Himself by creating the angels and other exigencies that
we have no order to determine. The Lord Almighty is shaping
authenticity, materialization, and reintegration, whereas the man is
theoretically propositioned excellent discernment and free choice.
Man thus appears to be a preference for a dual repository made for
the perfect truth or the faith, as religion comes to fill that repository
primarily with the precision of the perfect and secondarily with the
law—or the actuality and the law. The former is complementary to
the knowledge and after the choice.

The faith is foreordained to exterminate skepticism,

vacillation, and consternation. The notion of preordination does not
do away with the idea of the independence of choice prone to faux
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pas. Human supremacy, however, is appropriate in the sense that it is

somewhat impeccable and well accomplished. Man is a priori the
choice. The discernment is not contradicted, but it is taken into
attention only as an appearance of choice.

Imagine the effulgent and sparkling summer sky, and

suppose simple people stare protuberantly into it with their dream of
the afterworld. Now assume that it was conceivable to convey these
simple people into the caliginous, unlit, and frosty bottomless pit of
the galaxies and nebulae with its awesome and stunning stillness. In
this abyss, all too many of them would lose their faith, and this is
exactly what eventuates as an outcome of neoteric science, both to the
educated and the popular concepts. Most men do not know—and if
they could know it, why should they be called on to believe it?

Is it that this blue sky, a utopian deception, a visual blooper

that is postulated by the sight of the extraterrestrial void, is, however,
convincing and cogent portraiture of a divine marvel of origin
dappled with silver-gilt clouds that overwhelm the glittering and
glinting of innumerous stars? To remain devoted to our element of
actuality, we may not transgress our deceptive approach with
satisfactory action to purpose in an undeniable intellect. It is the
perception of prudence that transforms the confidence of the simple
and does rejuvenate the attainable to the immaculate understanding.
But it is also an inquisition, in conformity to the instantaneous
attribute of the semblance of the bottomless pit of ubiquitous
demonstrations of the cosmic order, whose confines indefinitely elude
our ordinary experience. Finally, the extraterrestrial space
conformably casts back to understand the philosophy of life and all
the creation.

There is a programmed makeover from the geocentric to the

heliocentric worldview. We are endeavoring hard to find a new
synthesis of science and spirit because there is a point of prudence

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outside the inconsistency of deception and truth by which lives can

be put back together again. Spiritually, however, the center is where
the sight is. Stand on a height and view the horizon. The
unprecedented expansion of the horizon cleanses the doors of the
perception of our creation and that of the universe. Anyone who has
had an experience of mystery knows that there is a dimension of the
universe that is not available to his senses. We live in the recognition
of something there, which is much greater than the human
dimension.

Purpose, however, should not be set aside as an implicit

belief but gainfully employed in the procurement of equity, the
reconciliation of the true faith. There is nothing true in His
Almighty’s word conflicting to the discrete understanding or
rationalization of explanation. We must, however, be prepared in this
world: to ensure our perception of cognition to the conformity, and
not to strain and strive, toil and moil, dig and drive in winnowing to
sift out a profound precision by the reasoning of such mysteries as are
not comprehensible and do not fall under any rule of natural science.

Guidance in Revelation
The reason should be kept very much to the fore when one is
confronted with those who claim revelation, for if a man says that His
Almighty spoke to him in a dream, “This is no more than to say he
dreamed that His Almighty spoke to him.” Is there a psychological
explanation for such phenomena that casts doubt on their reliability
as valid communications with His Almighty?

Guidance from His Almighty is not for a specific class, creed,

or color in a particular faith. He, who seeks His guidance, will secure
it. It’s for all who are dedicatedly committed to a specific purpose for
the cause of humanity and all living beings.

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I was zestfully consumed to know the possible mode of

action of synthetic garments on the body surface to the production of
various behavioral and cardiovascular influences but was on the blink.
I explored different libraries in the USA for the possible mode of
action but without much fruition. I was confounded because soon I
had to return to Pakistan. The night before my departure, I prayed
and implored His Almighty for injunctions. Intuitively, I picked up a
few books from my brother’s library, and surprisingly, the evidence
for the mode of action became evident. The intuitive perceptions are
not beyond the scope of human intellect if one is dedicated to a
certain purpose with a sanctified instinct.

The Lord Almighty has repeatedly reiterated and asserted in

the Holy Scriptures:

Beg your Lord for needs in demand

With His gains ‘n’ grants in a glance

The promise of the Lord is avowed to stay

When we heed ‘n’ submit in pray
O You!
Awe ‘n’ dread, The Lord incall
For He discerns ‘n’ concerns in all

Even so in the depth of core

He perceives ‘a bit for sure (Al Maa-idah 05:7)

Dreams and likewise certain flashes of intuition should not

be discharged all in all, for it is by similar support that the prophets
have been edified of the demand and decree of His Almighty Lord.
The attitude and the knowledge of the determination are to give
credence, what you perceive with all congenial and conforming
motivation. Belief must persevere to vindicate itself; there is no
probability of a conclusive affirmation. Both the preferences of
pragmatic life and the concept of faith may be merited as appropriate

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kinds of scientific hypotheses. The first kind is exceptional because of

its distinctive concern and the second because it is the elusive
generality. On the Socratic view, one may learn geometry from this
teacher or that, but the question of the truth of a geometric theorem
is independent of the question of from where we learned it.

The discoveries of this scientific age answer to our firm

religious beliefs by enabling us to recognize in this whole universe a
reflection magnified of our own most “inward nature” so that we are
indeed its “eyes,” its “ears,” its “core,” its “logic,” and its “assertion,”
and in faith, the Lord Almighty is omnipresent.

Today, we are participating in one of the most intensely

consequentially clear conceptions of the human spirit to recognize
and confirm not only outside nature but also our abysmal inward
mystery. Like all the heavenly bodies, we are also compressing toward
an end, our demise, converging toward an indeterminate destination,
black hole, or you may call it a big crunch, as the scientific opinion
converges today. This has also been reiterated quite frequently in the
Holy Scriptures, but in a clear way.

Sun follows a defined destiny in trail

Moon intended to steer in sail

The move of the crescent mimics in run

Like of the date-tree leaf in turn
There’s a clear orbit for moon ‘n’ sun

Both sun ‘n’ moon orbit inline

Day ‘n’ night confirm in design

All determined to follow a trek in trail

An’ so to confirm correct confines in scale (Ya seen 36:38–40)

I have tried to touch at this point the spiritual or sensory

order of the divine presence with two of its manifestations: the
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intelligence, a perpetual driving force of divine pedigreed providence

within us, which is our core of understanding, and the vision of
divine force or the unseen.

Today, the scientists are dumbfounded to see the command

of the law that operates from the minutest point (i.e., from one-
millionth of an inch in the atom to the extremely vast universe that we
perceive about fifteen billion light-years away from today). It is virtually
most perplexing to comprehend ‘Your’ administration.

“And that should be the subject of my thoughts, my study

when death overtakes me.” Wherefore a good man, who bears in
mind, who he is, and wherefrom he came and to where is destined to
move in obedience to the Almighty.
With “You” that I continue to live?
Then I will live, as one that is free and noble, as “You” would have
me.
For “You” have made me free from hindrance in what appears unto
me.
But now “You” no further need me?
I thank “You”! Up to this hour, I have stayed for “Your” sake and
none other.
And now in obedience to “You” ‘n’ “You” alone I depart.

If we live an admonishing with insalubrious comportment, we will be

deserted and left forlorn and destitute. Then why not behave in a befitting
manner in this transit lounge of earthly living. Alchemical natural philosophy
was always intimately secured to medicine in Islam, as a fundamental principle
of the conformity between all, confirming the everlasting world to come after
demise.

There is in the hermetic, diversified injunctions of actuality, the

comprehensible power structure, the heavenly bodies, and the human order.
An inclination to smoking, drinking, overeating, living a sedentary life,
and abiding immorality is not ordained by the Lord Almighty. It’s through our

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discernment to pick and choose the right trend in the trail to cherish the bliss of
discipline in all terms to avail.

It is here we beg and beseech the Lord for true guidance.

If fate was destined and could not be changed, then why at all beg
His assistance and escort at each stance of torture and tribulation,
because by nature, man assumes himself to be free of any discipline
and duty assigned to him by nature?

Similarly, genetically, each one of us has a different

propensity for disease. One smoker is more prone to fall prey to
ischemic heart disease, another to bronchogenic carcinoma, and yet
another to stroke. But to continue smoking is our own choice; it’s not
right to blame the genetic code. Similarly, we can talk of all the
known risk factors.

A friend of mine, who was a professor of medicine, was in

excellent health and had no risk factors; he was slim and smart, living
a disciplined life both in the spiritual and physical context. One
afternoon, while sitting in his living room, he asked for a cup of tea.
The tea was ready. Just in a while when his wife turned back with the
cup of tea, he had already breathed his last. His last breath was gone
without even a wisp in a gesture of agony or alarm.

Another close kin of mine, a professor of medicine in the

UK, was a smoker. He had a heart attack in 2003 that followed
cardiac irregularity and later the stroke. I was quite concerned for he
was quite crippled, reduced to a skeleton, and died in agony.

At times, misfortune and agony never abate. Mind you, you

are a part of the whole, and for the discipline of the whole, some have
to endure agony in a score. It is again for the endurance and existence
of the whole. This will be discussed later in “The Adam of Science
and the Adam of the Qur’an.” If a child is suffering a crippling

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disease, it is basically for the better health of the lot; so if a man is to

endure or suffer misery and agony all through his life, it is for the
better lot of the whole, so he may be grateful to the Lord Almighty
that His Almighty put him to torture for the betterment of the lot.
Eventually, he will cherish the real boons in the Hereafter for all his
suffering. He would be all grateful to the Lord Almighty, who let him
suffer for a while to cherish the everlasting boons in the Hereafter.
This is hard to believe and difficult to assume, but once this
contentment overtakes, the family enjoys another kind of joy.

Discipline Is Justice
He, who acts unjustly, acts impiously. For the universal
nature has made rational animals for the sake of one another to help
according to their capacity, but in no way to injure one another. He,
who transgresses his will, is guilty of impiety towards the Highest
Divinity. And he too who lies is guilty of impiety since he acts
unjustly by deceiving, and he, who lies intentionally or
unintentionally. Even so, he is at variance with the universal nature
and since he disturbs the order by fighting against the nature of the
world. The man also fights against all elements that are not even
contrary to truth, for he had received powers from nature through the
neglect of which he is not able now to distinguish falsehood from
truth.

And indeed he, who pursues pleasure as good and avoids

pain as evil is guilty of impiety. For of necessity, such a man must
often find fault with the universal nature, alleging that it assigns
things to the bad and the good contrary to their needs because
frequently the bad is in the pleasure, but the good has pain for their
share and the things, which cause pain. Going uphill is a difficult
lash, for to achieve some cherished goal of life is always accompanied
with pains and pressure and further, he who is afraid of pain will
sometimes also be afraid of some of the things which will happen in

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the world and even this is impiety. And he who pursues pleasure will
not abstain from injustice, and this is impiety.

Obedience
And once we affirm there’s a Lord, then there has to be a
discipline to abide. And Allah Almighty has bestowed intelligence in
this context to obey the discipline ordained in all faiths. In the
Qur’an, His Almighty over and again repeats to affirm: He created the
man originally from dirt or mud and taught him to speak and instructed him to
live according to the discipline of nature and behold the divine benedictions.

To live according to nature is to live according to a man’s

whole nature, not according to a part of it, and to respect the divinity
within him as the decree and dictum of all his actions. To the rational
animal, the same act is according to nature and according to reason
that asserts true discernment of providence.
Discipline is through knowledge, and knowledge is
accomplished through education. For once we determine to learn, we
shall have to strive for the source. And what’s the source? If we strive
for the real source of wisdom, it’s through faith as determined by the
Lord through His prophets or the messengers assigned in this world,
like Abraham, Moses, and Jesus, who conveyed the message of Allah
from time to time to different communities on different occasions.
But once the society was open and accomplished with resources, the
assignment of messengers stopped altogether after Prophet
Muhammad PBUH.
For once we gain knowledge through that; we meditate at the
true discernment of the text communicated in the message. That’s the
true discernment of knowledge for what I call the sane ambiance of
discernment. That’s the philosophy of the scientific approach and is
also affirmed in the Scriptures. If one carefully reads the text of the
Holy Scriptures, one can see it’s almost in each Surah and quite often
reiterated in the same Surah many times that it’s through knowledge
man can cherish the truth of wisdom. The Holy Qur’an speaks a
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universal language that invites all people, irrespective of caste, creed,

or color, to the assertion of scientific approaches in different domains.
Here are two verses. The first shows the universality of the message in
the Holy Qur’an, and the second shows its new scientific message.
O the men ‘n’ clan in place!
We created you from a couple in paces
An’ (created you)in the realm ‘n’ races

Varied in casts ‘n’ the names in elect

That you may know each in select
An’ not to scorn each in the pretext

Before Lord!
Most pious of you are virtuous in deeds
Indeed!
Lord discerns ‘n’ concerns all trivial in proceeds (Al Hujuraat 49:13)

Shortly!
We’ll evince our notations in surround
An’ also within their self so abound
Until the truth is clear for them to affirm
Isn’t it enough to assert in term
Lord is there to concern all in around (Fussilat 41:53)

I have endeavored in a most modest way to demonstrate the

legitimacy in precision from the text of the Holy Qur’an. Some
scientists propagated the notion that Islam is going to jeopardize the
Western social discipline. It is to assert that Muslims are not quite
disinclined to the modern trends, but rather eluding the so-called
progress in the social order that has virtually damaged the whole
moral values of the so-called Western society. A word of the
acclaimed movie American Beauty is enough to substantiate the whole
moral structure of the modern the so-called advanced social order.
“This country is gone to hell.” That’s why a sober class of society has
distracted itself from that social order based on nudity and sensual

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enticements. But the Muslims are drifting away from their true
philosophy of the faith. They’re at a crossroads, dubious and dazed,
delusive and amazed. For as long as Muslims were abiding by the
discipline, they were teaching Europe the philosophy of science with
all its implications and enlightenment. But today, the Muslims are
strayed in the manner and means far away from the wisdom of
discipline.

If Muslims are trailing behind, it is because of the

smothering and suffocating sway in a stride of the Western hold on
cultural and scientific propensities, besides the educational pace and
economical spheres on one side and the other, it’s because Muslims
have ditched the precision in the perception of the prudence and are
lurking in delusion far away from the discipline of faith.

The discipline of faith is universal, and unfortunately, it is

the West that is following the true message of intelligence, which was
communicated to a man at his creation. But sensual indulgence has
gained such a ravenous impetus and thrust in the highly evolved
societies all over the world that people have virtually lost all the other
moral values.

If the Muslims had followed the true discipline of faith, they

could have secured better opportunities in different propensities of
life and cherished the fruits of benevolence.

Knowledge
Islam has proposed that man contemplate and accomplish
true discernment with enlightenment because all scientific
predilection and dispositions will eventually lead him to the precision
in the precept of the principal with providence. For in actuality, it is
the faith with the precept of providence ordained by the Principal
that reflects the whole order of creation. That is to say, the more the
man acquires knowledge, the more he gets to know the Lord
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Almighty beyond any hesitation. The Lord Almighty says, in this

respect:

Don’t you care ‘n’ concern in twinkle?

Lord, conveying the drizzle in a sprinkle
There then, ‘We’ yield diverse in shade
An’ in foothills, there’re trek ‘n’ trails
These are varied red ‘n’ white in shade

Diverse in hue, stipple in spot

Some intense black in slot other dyed in a plot

An’ so midst the men ‘n’ clan in place

An’ of the,
Crawling creatures ‘n’ herds in play
Vary in luster ‘n’ color in array
Truly!
All the men of faith for sure
Fear Him from the bottom of the core
For Lord is exalted in might
An’ oft-forgiving in sight (Faatir 35:27/28)

But those affirming intelligence in term

Besides abiding by the faith so firm
How would you then affirm to confirm
That you observed the discipline of faith
While residing herein place
Till the Day of revival in turn
And that’s the Day of revival in term
But you did not bother to care ‘n’ affirm (Ar-Room 30:56)

How can a man,

Determine the term in awards?
Begging late hours of the night in pray
A time to entreat so earnest in beseech
Care ‘n’ caution ‘Hereafter’ in treat
Trust in Lord for His clemency in reprieve
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How could he be compared to one in place?

Defying discipline of faith to obey
Such are the men with an endowment in grace
With counsel of caution ‘n’ admonition in pace (Az Zumur39:9)

An’ the men,

Having the intellect at the core
Who asserts to affirm for sure?
Divulgence to you of Qur’an
That’s from the Lord
That’s the truth to follow in faith
Guide the men a noble trek in pace
Avowed from the Lord in Astute
Exalted ‘n’ Might, Bounteous in Tribute (Saba’ 34:6)

The prominence and eminence of intelligence with the true

discernment of wisdom is what we call science, and one, who inclines
to research and scrutinize is called knowledgeable (a scientist). The
Qur’an has repeatedly asserted this in the text. And the scientists are
exceptionally dignified in the Holy Qur’an. The more man gains the
knowledge, the more he is convinced that some most powerful nature
is behind the creation of this most ungraspable cosmic order and the
life in it. Just look at the ant, a small, most insignificant creature with
all the sense organs including locomotive, digestive, nervous,
respiratory, and genitourinary systems. If you could ever sneak a
while to look at its behavior, you’d marvel at its discipline and its
sense of intelligence. Who could’ve made such a small creature, like a
bee with all the fascinating properties?
It wouldn’t be possible without the most powerful mind behind all
this myth of creation.
The very first revelation affirmed the importance of knowledge, for
the very first words of the communication from the Lord Almighty,
were “Read or Recite.” Chapter 96 opens with the following verses:

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Read!
Recite in the Name of Thy Lord
Who created the man of a clump in part?
Read!
Discern your Lord is most cordial indeed
Who teaches to scribble ‘n’ scrawl in proceeds?
Enlighten the man with the knowledge in part
That he didn’t have the essentials in before

The contents of the very first verse communicated by the Lord

Almighty assert with an affirmation the importance and significance
of knowledge. The Lord Almighty has given supreme status to
knowledge and the knowledgeable because through the different
sources of knowledge, man gains faith in the Lord Almighty, Who
asserts:
Nun,
By the Pen that scribbles to write
By The Grace of the Lord,
You aren’t the compulsive in plight (Al Qalam 68:1-2)

The Lord Almighty also ordains in the Holy Qur’an you are
to meditate and think profoundly in the profundity of your
intelligence about His signs in the heavens and also scattered around
you on the earth.

Imminence of Qur’an
That’s from the Lord
Exalted in Might
With a sense of sapience so bright
In your birth
An’ cattle spread in the earth
They're the signs of caution
For the men of faith so bright
Swapping of the day ‘n’ night
There’s a word from the Lord to suggest
Provisions from the sky down to the earth
Rouses ‘n’ revives wasted mud ‘n’ dust
The sway ‘n’ swings of winds in a gust
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These are the signs,

For the men of sapience* in the earth (Al Jaatsiyah 45:1–5)

Indeed!
His Signs are palpable in the plan
For all the men ‘n’ clan
Gifted with the sense* of sapience so clear
An’ none, but spiteful deny to snare

Even so, they insist on a plan

Why Notations aren’t revealed to glance?
To him, from His Lord in a span
O, Muhammad!
Just assert to affirm in abide
The Notations are true with Lord to aside
I’m but to admonish, men and clan in abide (Al 'Ankabuut 29:49–50)

Prophet Mohammed’s PBUH tradition, “Sunnah,” also termed

(Hadith), is rich and clear in advocating all kinds of knowledge,
whether it is religious or scientific.
• Scientists, the knowledgeable, are the inheritors of the
prophets.
• The acquisition of knowledge is a duty incumbent on every
Muslim, male and female.
• Seek knowledge from the cradle to the grave.
• He who leaves his home in search of knowledge walks on the
path of Allah.

• If Allah likes someone to be good, He makes him understand

and learn. Certainly, knowledge is the result of learning.
Citations from the sayings of Prophet PBUH

* Knowledge and intelligence

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In Islam, there is no contradiction between science and

religion. On the contrary, there is an intimate embracing and evened
association. In Islam, there is equilibrium between the heart and the
mind, between what is spiritual and ethereal and what is real and
down-to-earth. A divine balance endows us with the true discernment
of its actuality.

In this respect, Dr. Maurice Bucaille in his book, The Bible,

the Qur’an and Science: The Holy Scriptures Examined in the Light of
Modern Knowledge, says, “The association between the Qur’an and
science is a preference, not a surprise, especially since it is going to be
one of harmony and not of discord.”
Science and faith have so far stood apart, and there seems to
be no reconciliation to bring these two to some reasonable terms
because most modern scientists and other writers assert:

Every faith in the world is based on fabrication. That’s the definition

of faith—acceptance of that which we imagine to be true that which cannot
prove. Every religion describes God through metaphor, allegory, and from early
Egyptians through modern Sunday schools. The metaphors are a way to help our
minds process the incomprehensible. The problem arises when we begin to believe
in our metaphors. Religion allegory has become a part of the fabric of reality.
And living in that reality helps millions of people to cope and be better people.

But if we can confirm the basic truth of faith, in the light of

modern-day scientific convictions, that forms the basis of all
monotheistic religions, with assertions like:

Faith in the unseen, Why the creation could not take place
without a Creator, Adam of science and Adam of religion are one,
not two, Perfect creation, Fate of the Universe, Fate, and fortune,
Travel back in time, Theory of relativity and Wormhole theories,
Philosophy of Life and Death, besides quite a few other subjects, we
can create conformity between the two i.e., science and faith.

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When we affirm the truth of faith as a reality in the light of

scientific philosophy, we settle that faith is not a fabrication based on
allegory but in reality, a true discipline that will lead the new
generation in the proper direction and not leave them in frenzied
confusion.

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Adam of Science and

Adam of Qur’an are One,
not Two
In a cultural milieu permeated through and through with
science, modern man has developed habits to concentrate on a
thought which renders him less capable of that type of inner
experience on which religious faith ultimately rests because he
suspects it ‘liable to illusion. And no one would hazard action based
on a doubtful principle of conduct.

Religions stand in greater need of a rational foundation for

their ultimate principles than the dogmas of science. In these
circumstances, the demand for a scientific form of religious
experience is quite natural. It was the desire to fulfill this need that
prompted me to reconstruct religious thought in Islam “with due
regard to the philosophical traditions of Islam and the latest
developments in various domains of human knowledge, particularly
modern-day science.”

Today, I determine to resolve to evolve a method

physiologically less violent and psychologically more suitable to a
concrete type of mind. We find the Muslims of this century in an
extremely critical stage, which immediately demanded an attempt to
reconcile religion with reason. I firmly believe that the day is not far
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off when “religion and science will discover mutual harmonies.”My

efforts at the rationalization of faith are not restricted to one belief, as
the modern scientific achievements immediately demand alliance
with the philosophy of religion. This need has prompted me to strive
hard to find the way of equanimity and amity between modern-day
science and the evolution of mankind in the light of the Qur’an.
He (Allah) created you from the Earth. (Hood 11:61)

How could you ever determine to concern

That “We” created you
Gradually grow out of the earth in term
(We created you to grow gradually in stages from the dust and mud.) (Nuh 71:17)

When we read this verse, we find hardly any discrepancy in

science and faith.

So far, the Adam and Eve of science differ entirely from the
Adam and Eve of religion; the two types of concepts have given rise
to a conflicting situation from which there is no escape except to
abandon either the word of faith or the clear teachings of science.
Today, the young generation finds itself in a similar dilemma, thrown
at the crossroads, bewildered and perplexed. Those who profess to
accept this duality of thinking in their challenging experience of
pursuing scientific convictions while still preserving religious faith are
split-up personalities with little prospect of finding the right path, for
faith cannot take root in a divided mind. This article might be
challenging for certain polemical thinkers on both sides (i.e., faith
and science), but a temperate and measured approach will help us to
understand the philosophy of creation, in the light of the Holy
Qur’an, objectively.

We shall have to carefully evolve a diplomatic way to

integrate the elements of faith and science so that there is no fear of
squashing the old, deeply insinuated convictions in this sphere.

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Before understanding the philosophy of the creation of man,

we shall have to understand the basic integral unit of the human body
that not only forms the brickwork of the human body as an earthly
pot but also forms the basis of the vivacity that holds the life or efflux
or soul to perform the simplest to most complex tasks while playing
on the most delicate orchestra of the human genetic proscenium—life
at the cellular, DNA level.

Every organism carries a chemical code for its creation inside

its cells, a text written in a language common to all life: the simple,
three-letter code of DNA. DNA not only confirms the reality of
evolution, but it also shows, at the most basic level, how it reshapes
living things. Till the late last century the creationist claimed that
even the simple proteins cannot be produced by the process of
evolution alone, whereas the DNA and RNA that are the most
sophisticated proteins, how could these be formed by the process of
evolution.

Let us discuss the different views elaborating the process of

evolution. There is a strong opinion asserting the role of supreme
nature, for otherwise, even the simple proteins could not evolve on
their own, not to mention the most complicated living beings like a
man, who could not have developed without a most fascinating mind
behind all this evolution. And finally, we’ll discuss the affirmations
given in the Holy Qur’an that affirm the process of evolution but
with a definite design in the plan as ordained by the Lord Almighty.

What Darwin wrote in one of the most incendiary books in

the history of science, The Origin of Species, was a powerful theory for

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how evolution could occur through purely natural forces,* liberating

scientists to explore the glorious complexity of life, rather than accept
it as an impenetrable mystery. “Nothing in biology makes sense,
except in the light of evolution.”

Concept of Evolution:
Evolution is only a theory; it’s not a fact or a scientific law.
When Charles Darwin introduced the theory of evolution
through natural selection some one hundred and fifty years ago, the
scientists of the day argued over it fiercely, but the convincing
evidence from paleontology, genetics, zoology, molecular biology,
and other fields gradually established evolution’s truth beyond a
reasonable doubt. Today, the battle has been won everywhere except
in the public imagination.

Evolution cannot explain how life first appeared on earth.

The origin of life remains very much a mystery, but
biochemists have learned about how primitive nucleic acids, amino
acids, and other building blocks of life could have formed and
organized themselves into self-replicating, self-sustaining units, laying
the foundation for cellular biochemistry.

Creationists sometimes try to invalidate all of evolution by

pointing to science’s current inability to explain the origin of life. But
even if life on earth turned out to have a non-evolutionary origin (for
instance, if aliens introduced the first cells billions of years ago),
evolution since then would be robustly confirmed by countless
micro-evolutionary and macro-evolutionary studies.

*I call itthe Divine forcethrough the genetic code, for otherwise, it would not be
possible for the natural forces to influence evolutionay processes.
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The following questions remain unanswered:

What’s the source of life?
And who communicated it through the comets, as presumed, to the
earth?
Mathematically, it is inconceivable that anything as complex
as a protein, let alone a living cell or a human, could spring up by
chance. Chance plays a part in evolution (for example, in the random
mutations that can give rise to new traits), but evolution does not
depend on chance to create organisms, proteins, or other entities. As
long as the forces of selection stay constant, natural selection can push
evolution in one direction and produce sophisticated structures in
surprisingly short times. Still, we cannot avoid the words natural
selection that I call Divine interference.

Qur’an gives a clear concept of the creation of nucleic acid

with evolution to the genome or the genetic permutation of the
fertilized ovum and sperm as discussed later in this chapter
concerning various Qur’anic verses.
Some assert that evolution is unscientific because it is not
testable or falsifiable. It makes claims about events that were not
observed and can never be recreated. This, though dismissal of
evolution, ignores important distinctions that divide the field into at
least two broad areas: microevolution and macroevolution.
Microevolution looks at changes within a species over time. Changes
that may be an introduction to specification would result in the
origin of a new species. Macroevolution studies how taxonomic groups
above the level of the species change. Its evidence draws frequently on
the fossil record and DNA comparisons to reconstruct how various
organisms may be related.

Natural selection and other mechanisms, such as

chromosomal changes, symbiosis, and hybridization, can drive
profound changes in populations over time.

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The historical nature of macro-evolutionary studies involves

inference from fossils and DNA rather than direct observation. Yet in
the historical sciences, which include astronomy, geology, and
archaeology, as well as evolutionary biology, hypotheses can still be
tested by checking whether they conform to physical evidence or if
they lead to verifiable predictions about future discoveries. For
instance, evolution implies that between the earliest known ancestors
of humans (roughly five million years ago) and the appearance of
anatomically modern humans (about two hundred thousand years
ago), one should find a succession of hominid creatures with features
progressively less apelike and more modern, which is indeed what the
fossil record shows. But one does not find modern human fossils
embedded in strata from the Jurassic period (sixty-five million years
ago). Evolutionary biology routinely makes predictions far more
refined and precise than this, and researchers test them constantly.

Evidence suggests evolution is not losing ground. Pick up

any issue of a peer-reviewed biological journal, and you will find
articles that support and extend evolutionary studies or that embrace
evolution as a fundamental concept. The Qur’an asserts, on various
occasions, a concept of evolution that’s further elucidated in the
scientific consideration—the initiation of the big bang or the divine
dictum in dictates: Kun, Fa Yä Koon.
When “We,” asked both earth and heavens to come into
actuality, they submissively acceded to the command and came into being.
(All the physical laws that formed the basis of creation came into being
within the first one second of the big bang: for details, see “Perfect
Creation”). The process of evolution as ordained in Qur’anic
teachings is not foreign to scientific convictions.
Living things have fantastically intricate features at the
anatomical, cellular, and molecular levels that could not function if
they were any less complex or distantly sophisticated. The only
sensible conclusion is that they are the products of the most

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intelligent design, let alone evolution without an intelligent mind

behind it.

Today’s intelligent-design advocates are more sophisticated

than their predecessors, but their arguments and goals are not
fundamentally different. They criticize evolution by trying to
demonstrate that it could not account for life as we know it and then
insist that the only tenable alternative is that life was designed by an
intelligent Mind.

Recent studies prove that even at the microscopic level, life

has a quality of complexity that could not have come about through
evolution alone. Every living cell, even the simplest bacterium, teems
with molecular contraptions that would be the envy of any
nanotechnologist. As they incessantly shake or spin or crawl around
the cell, these machines cut, paste and copy genetic molecules, shuttle
nutrients around or turn them into energy, build and repair cellular
membranes, relay mechanical, chemical, or electrical messages the list
goes on and on, and discoveries add to it all the time.

It is virtually impossible to imagine how a cell's machines,

which are mostly protein-based catalysts called enzymes, could have
formed spontaneously as life first arose from the nonliving matter
around 3.7 billion years ago. To be sure, under the right conditions
some building blocks of proteins, the amino acids, form easily from
simpler chemicals, as Stanley L. Miller and Harold C. Urey of the
University of Chicago discovered in pioneering experiments in the
1950s. But going from there to proteins and enzymes is a different
matter.

I wrote to the editorial board of Scientific American in 2006

to concentrate on the text of the verses Al Hijr: 15: 26, 28.33 and Al
Rahman: 55:14 from the Holy Qur’an that is referring to the creation
of Nucleic acid deep down in the earth.

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These verses lucidly explain the process of evolution of life at

DNA and RNA level, as the text from Scientific American has given
the details on the subject. (Scientific American, Sept 2009, Life on
Earth)

We created man from sounding clay, from mud molded into

shape. (Al Hijr: 15:26, 28, 33)
He created man from sounding clay like unto pottery.
(Al Rahman: 55:14)
Researchers have found that the genetic molecule RNA could
have formed from chemicals (black earthy material) present in the
early earth. Other studies have supported this concept that primitive
cells containing molecules similar to RNA could assemble
spontaneously, reproduce and evolve, giving rise to nucleobases,
peptide nucleic acid the protocells and hence forming the basis of life.

A cell's protein-making process involves complex enzymes

pulling apart the strands of DNA's double helix to extract the
information contained in genes (the blueprints for the proteins) and
translate it into the finished product. Thus, explaining how life began
entails a serious paradox: it seems that it takes proteins-as well as the
information now stored in DNA-to make proteins.

When we account for the creation of the human being based

on the genetic proscenium, which is almost 99.9 percent, the same in
each one of us. It is only 0.1 percent of the genetic attributes that
construct our characteristics including behavioral traits. But His
Almighty has blessed us with intelligence, a notion of discernment
that is going to be the subject of deliberation in the Hereafter when
we will be asked to justify the conduct of our course in this world.
There are roughly three and a half billion letters in the
human genome. If it were a book and we could read ten letters of it
every second, it would take eleven years to recite the whole text. Even

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if we had eleven years to spare, a simple recitation of the code would

give no hint of the way it makes human life.

Instead of thinking of the genome as a book, imagine it as a

piano keyboard. Each piano key represents one gene. If you press
down on a key, you hear a single note. That note corresponds to the
protein that the gene specifies. If you press the key again, you will
hear the same note and again, monotonously, every time the key is
played.

But if you have a lot of keys, you can make music. Just so, our various
cell types play upon the immense keyboard of the genome. They
combine notes, playing some genes together as chords, tripping
several together in a phrase, gathering boundless notes to create the
complex and wonderful effects that find expression in our biological
being. Just as a pianist does not play all the keys in every piece, only
some of the genes get played in the cells of each organ. But think
about what can happen to a piano concerto if an important key sticks
or sounds the wrong note when struck. Such a flaw can ruin the very
passage where that key is played. Just perceive this consequence of
genetic disarray in human conduct and the course of action in health
and disease.

The following Arabic words used for the creation of man in

the Holy Quran will help to understand the gradual process of
evolution.

1. ‫ﺧﻠﻖ‬ To create, to contrive anew

2. ‫اﻧبﺖ‬ Slow ‘n’ gradual process of creation, to grow

3. ‫ا�ﺸﺎ‬ To initiate, to create, to grow

4. ‫ارض‬ Earth,

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5. ‫�اب‬ Turab

6. ‫ﻃﲔ‬ Teen,
Argil, Clay, Dust mixed with sand when healed
7. ‫ﺻﻠﺼﺎل‬
produce crackling noise, Crackling noise as
something is making a way out of hardcore
material.
When “Salsaal” is fired called “Fakhaar”, pottery,
8. ‫ﳀﺎر‬
crockery.
Black earth (deep down in earth chemicals looking
9. ‫ﲪﺎ‬
black)
Have changed the format/shape, rubbed, (offensive
10. ‫ﻣﺴنﻮن‬
earthy chemicals when circus between two extreme
temperatures change in shape)
َ
11. ‫ُﺳﻼﻟﺔ‬
Essence, soul, or spirit of fundamental nature of
the seed for the creation

The meanings of these words (1-11) are conveying a message

that the early creation was taking place probably deep down in the
earth, where different chemicals, iced water, volcanoes, rocks, etc.,
were present.
Surah (Hood 11:61) is conveying to us the message that the
process of creation of man took place gradually from the earth that
provided all the basic building material for evolution.
Surah (Nooh 71:17) is referring to our gradual evolution
from the dust and mud-the earth.

Creation of DNA/RNA: Scientific Details in the light of Holy Qur’an

Scientific American Sept 2009 (Next page)

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Birth of Jesus Christ AS

We shall be trying to find the scientific meaning of Teen and

Turab that form the basis of our understanding of the actual nature
of our being at the initial stages of evolution, from the text of the
Holy Qur’an.

He created you out of Turab, then out of sperm. (Al-Kahf: 18:37)

We created you out of Turab, then out of sperm. (Al-Haj: 22:5)

And Allah did create you from Turab; then from a drop of sperm.
(AL-Fatir: .35:11)

I have deliberately used the word Turab in the meaning, instead of

dust or mud as usually translated. The meaning of Turab is clear in
this verse.

The process involved in the birth of Jesus Christ is the same as the
creation of Adam and the later ‘Adam’ Almighty created from Turab.
(Aal-i-Imraan: 3:59)

So before Allah Almighty, the initial process of creation of Adam and

Jesus Christ is the same i.e. from Turab, and then said:

"Be" and he (Adam) was there.

In the case of Jesus Christ, the male partner or the sperm is missing,
so the process of fertilization was completed with "‫"�اب‬. If the
meaning of Turab is dust or mud as usually given in various texts
then what could be the role of dust and mud in the creation of Jesus
Christ. This Verse is elucidating the process of the genetic mutation
that took place to cause fertilization of the ovum. So the meaning of

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“Turab”[‫]�اب‬is an alternate (genetic arrangement or the permutation)

for sperm and its meaning are not the dust or mud as usually asserted.

Genetic Mutation or expression changes with the environment

or other factors like eating fruits or herbs i.e. the fruits can cause genetic
mutation or gene expression. When Adam and Eve even after they were
forbidden to eat certain plant fruit but on the dissuasion of Evil instinct
they ate the same and soon after that their genitals were revealed.

This discussion is giving quite a bit of clarification that the genetic array
of Adam and Eve when prepared why alone the sex organ was left for
onward development on mutation.

Could it be; Genetic code changes with certain environmental

stimuli.
Around five hundred years back when in South Africa people
were dying of Malaria it was needed for the time to cause genetic
mutation to protect the patients from death due to Malaria but when two
such genes, one from each parent were there the child suffered from Sickle
Cell Disease or (Thalassemia).

Besides the environmental factors and plant fruit there could be

certain other factors that play an important role in genetic mutation, as
in the case of the birth of Jesus Christ the fertilization of the ovum
occurred simply on the command of Lord Almighty (word ‘Turab’ is used
as an alternate of sperm ‘the genetic molecule’ in the Holy Quran for such
mutation) Could it be the deep spiritual infatuation of the love of the soul
without any physical contact causing fertilization of the ovum.

We observe in Thalassemia the gene expression can change to

normal with some herbal preparation in some patients. Hemosiderosis is
another example of genetic mutation due to environmental stimuli, when
severe hypo-chromic anemia ( lack of iron) was occurring around four
hundred years back in Western Europe, it was expedient to absorb even

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the traces of iron from all the foodstuff, but when two such genes were
there one from each parent it resulted in Hemosidrosis.)

Similarly, the following verses are indicating the true

meaning of ‫ ﻃﲔ‬Teen (the genetic permutation or arrangements of
fertilized ovum)
Who made all things good which He created, and He began the creation
of man form Teen, then He made his posterity from the essence of despised
fluid, “sperm”. (Al Sajda 32:7, 8)

Verily we created man from the essence of Teen; then placed this essence as
a drop (of seed) in a safe lodging (the scrotal sac). (Al Momainoun 23:12,13)

These two verses are indicating the meaning of ‫ ﻃﲔ‬Teen (the

genetic permutation of fertilized ovum) that forms the genetic
grounds for the creation of man and from the man, the despised
fluid, sinful drop- the sperm, stored in the safe place-the scrotal sac,
thereafter forms the grounds for onward creation of the human race.

There is confusion amongst the peers of the faith that our

initial creation in the heavens was from the dust and mud but the
descendants thus created from the loins (someone’s sex organs) of
Adam and Eve were the Souls who affirmed when asked:
ُ َ ُ ََ
ْ ّ ‫ﱪﺑ‬
‫ﲂ‬ ْ
ِ ِ ‫(اﻟﺴت‬Al Araaf: 7:172)
When Thy Lord drew forth from the Children of Adam -
from their loins (someone’s sex organs) - their descendants, and made
them testify concerning themselves, (Saying): "Am I not your Lord
(Who cherishes and sustains you)?"- They said: "Yes! We do testify!"
(This), lest ye should say on the Day of Judgment: "Of this, we were never
mindful".

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The details of this affirmation need quite a bit of

consideration. What was the nature of the offspring from the bridal
germ or ova and the male sperm, who were called to affirm?
Am I not your Lord to pray?
Or what was the nature of the offspring, who affirmed:
“You’re our Lord, we submit to obey.”

There are two possibilities:

• Lord Almighty created Adam and Eve from the dust and
mud and infused life into them, as commonly believed. But
then what exactly was the nature of the offspring or the
genetic array created from the loins (someone’s sex organs)
of Adam and Eve?
• He gradually created Adam and Eve from the dust and mud,
and when they were mature enough (71:17), His Almighty
got them to the heavens to reside.

And then from the bridal germ (ovum) and (male) sperm, the
progeny was created from day one to the end of life in this world,
who affirmed, “You’re our Lord.” But there is a point of real concern.
What was the nature of our being in the first stance?
Because it is commonly believed that our souls affirmed the
Lord Almighty: “You’re our Lord.”

But how could an earthly pot (like Adam or Eve as real

human beings) create souls?

All the narrations from the Holy Scripture, when put

together, assert to affirm that our being at the earliest stage in the
heavens was not like our being here in this world. So could it be the
genetic array in whatever shape created by Lord Almighty

Where does the scientific and Qur’anic affirmation differ?

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We are born of a single mother the mitochondrial Eve.

(Science)

O you the men ‘n clan,

Awe ‘n’ dread Thy Lord
Who,
Created you of a single soul in a span
There then created thy mate in turn
Next from the two* in term
Created many a clan* in plan *(Man ‘n’ woman) (Al-Nisa 4:1)
O mankind! Revere your Guardian-Lord, who created you from
a single person, created of like nature his mate, and from them, twain
scattered (Like seeds) countless men and women; revere Allah, through
whom ye demand, the mutual (rights), and (reverence) the wombs (That
bore you): for Allah ever watches over you.

Similar references are given in (Al-An'am 6:98), (Al-A’raf 7:189),

(Al-Zumur 39:6), (Luqman 31:28)
[
It is essentially believed that the modern man Homo erectus
first originated from Africa. Could it be the evolution from that part
of the land that reached its maturity earlier or before the rest of the
world? But there is a point to consider very carefully in this context, if
the evolution was there in the rest of the world too, then why
couldn’t it reach the prime order of maturity elsewhere at some later
stage, or did it only migrate from Africa to the rest of world?

If we all reconcile to the modern concept of evolution of

Homo erectus, then the Lord Almighty decided to have His cherished
creative being to be first from the land of Africa. (Could it be: The
evolution of the Human race was taking place under specific scientific conditions
in a most meticulous way with a specific genetic mutation in a special class of
genetic lineage to be the ultimate modern human being? Similarly, Qur’an gives
special guidance for the scientists to investigate the early genetic differentiation
between the ultimate human being and animal kingdom)

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The genetic mutation was carried through time and space in

human descendants, who now include around six billion men around
the world. In the genetic copy of the gene, it might surprise you they
are related to common ancestors. The long-gone ancestor is known as
the founder of all the population, and his or her genetic legacy is
called a founder mutation. The Qur’an affirms that you’re born of
common ancestors (4 Al Nisa: 1 Al-An'am 6:98; Al-A’raf 7:189; Al-
Zumur 39:6; Luqman 31:28). Recent studies (Scientific American,
July 2008) reported that humans from different populations all
descended from a single female, Mitochondrial Eve, from Africa. She
lived about two hundred thousand years ago. The fast, relatively
predictable rate of neutral mitochondrial mutations—ones that are
neither beneficial nor harmful—let the organelles operate as
molecular clocks. Counting the differences in the number of
mutations (ticks of the clock) between two groups, or the lineages,
allows a researcher to construct a genetic tree that tracks back to a
common ancestor—Mitochondrial Eve— who founded a new
lineage. Comparison of the age of the lineages from different regions
permits the building of a timeline of human migration, besides
resolving a long-disputed issue of the Adam of science and the Adam
of religion.

We inherit a definite genetic code by nature (National

Geographic Feb 2009: page 7)

Qur’an affirms this statement, Genetic code of Adam written by Almighty

Himself (Saad 38:75)

The Lord Almighty created the genetic array of the human

being in perfect order with His own hands (Saad 38:75.The gradual
creation of man from Turab (Nuh 71:17), later with Teen (Al
Mominoun 23:12, 13) and also all the living beings from water (Nür
24:45) is the message of the Qur’an. If we go through the text of each
verse very discerningly, we can understand that the evolution of the
human being is not a chance hypothesis as Darwin perceives but the
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logical outcome of Nature’s deliberation of the natural process,

determined under very special environmental conditions, because it
was only from Africa the Humanity could reach its perfect order of
creation and not elsewhere, even though the process of evolution was
taking place all over the globe.

Some people view that the gradual creation from dust and
mud refers to our foodstuffs like corn, fruit, and vegetables grown
from the soil. Therefore the “gradual creation or evolution of the man
is from dust and mud.” But when we read the Holy Scripture, it
refers to man’s earlier creation was from dust or mud-and then from
Turab (‫( )�اب‬40:67; 35:11).

It’s He!
Who stages your creation in a plan?
Created you of Turab, the first instance
Then from the drop of sperm in span (Mumin 40:67)

Lord,
Created you first of Turab in spot
Then from a bead of sperm in drop (Fatir 35:11)

Evolution works not just by changing genes, but by

modifying the way those genes are switched on and off. We conclude:
the primary fuel for the evolution of anatomy turns out not to be
gene changes, but changes in the regulation of genes that control
development. Genes are the sequences of DNA letters that when
activated by the environmental stimuli, instigate the cell to make a
particular protein through RNA in the nucleus of the cell that
ultimately calls the human body to adjust itself to the surroundings.
The alphabets of the genetic array are so sophisticatedly arranged that
it is not quite possible to interpret the whole message conveyed to the
genetic proscenium by the Nature-Allah Almighty.

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The impression of genetic switches explains the surprise that

human beings appear to have no special human genes. Over the past
decade, as scientists compared the human genome with that of other
creatures, it has emerged that we inherit not just the same number of
genes as a mouse—fewer than twenty-one thousand—but in most
cases, the very same genes. Just as you don’t need different words to
write different books or different building materials to construct
different buildings, so you don’t need new genes to make new species.
You just change the order and pattern of their use. After all, our
bodies are not assembled, like machines in factories; they grow and
develop, so evolution was always going to be about changing the
process of growth rather than specifying the end product of that
growth. But it was all because of the Nature that adorned the cells
with genetic code, for otherwise, it would not have been possible for
the natural forces or the environmental stimuli to influence
evolutionary processes.

Qur’anic message determines that a definite preordained

genetic code was conveyed at the initial level of creation, to take its
course in the gradual development deep down in the earth. We
conclude that a definite genetic code was taking its course of
development and when it reached its predetermined order, humanity;
stopped growing any further.

Though modern genetics vindicates Darwin in all sorts of

ways, it also turns the spotlight on his biggest mistake. Darwin’s ideas
on the mechanism of inheritance were a mess—and wrong. He
thought that an organism blended with a mixture of its parents’ traits,
and later in his life, he began to believe it also passed on traits
acquired during its lifetime. An organism isn’t a blend of its two
parents at all, but the composite result of lots and lots of individual
traits passed down by its father and mother from their parents and
their grandparents before them.

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If we read the text of the Holy Scripture (the Qur’an)

intently to understand it in the light of scientific conviction, there is
hardly any deviation from scientific assertions, but it is not the
Darwinian evolution, instead, man is a predetermined fruit of
evolution.
It will be interesting to discuss:
How we will be recreated after death and how our hands
and feet will respond and speak in the Hereafter?
(Surah Yaa Seen 36: 32, 51, 53, and 65).

We are created of dust and mud and after a death, we will be

once again dust and soot when the soul is withdrawn and nothing
remains of this protoplasmic flesh but the minerals, salts, and water.
All will be dissipated in the dirt from where it was originally retrieved.
When we are dead, this genetic code, even during lifetime we are shedding
the genetic code, in the form of hair, nails desquamated epithelium, etc, each
moment, is dispersed in the earth exactly as the message conveyed to
the computer hard disc is dispersed in binary codes and bits. When
we intend to retrieve the data, we just give a command and the details
are retrieved on the computer screen. Similarly, imagine the human
genome with definitely coded letters, and each genome dispersed in
dust and soot after death. It would be recalled by His Almighty with
one command and congregate the genetic code of an individual in the
properly guided slot to form once again a perfect man in the
Hereafter.

One more affirmation in this context will elucidate the

matter even more clearly.
The Day their mouths will be shut and sealed and theirHands
and feet will speak. (Yaa Seen 36:65)

How’s that possible?

Today’s scientific affirmations prove that:

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Wherefrom we were created?

From dust and mud!
What are the ingredients of the earth?
It is constituted of all the earthly material.
(Water, minerals, and salts)
What’s silicon?
A material derived from the earth, which can store data in a
computer.
Are you sure there wouldn’t be any other material derived from the
soil to store memory like silicon?
There, in all likelihood, could be something.
Nano computing is an example of that.
Okay! Then it affirms that our hands and feet and whatever other
parts of the body ordained in command to reveal will disclose that
when in the Hereafter they will be asked to do so. Certainly, there is
no doubt about it.

Now the consequence of the soul or the efflux remains to

be answered, that’s neither ours nor do we have any control over it. If
we think for a while over the entire process of creation, how could it
be possible to write billions of codes on the genome to interpret and
determine the process of living-beings? Through the Human Genome
Project, which sequenced our genome, scientists now know that
protein-coding genes make up just 1.5 percent of our DNA. The
other 98.5 percent— sometimes referred to as regulatory DNA—
that tell other genes when to turn on and off and genes encoding
RNA that do not get translated into proteins, as well as a lot of DNA
that has certain definite functions to perform, scientists are only
beginning to understand.

From the comprehensive dialogue on the subject, we

conclude that the determined discipline of evolution was preordained
because otherwise, we could not affirm the most complex nature of
life from the unicellular to the most organized human being over and

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above the philosophy of the soul or the efflux, that is neither ours nor
within our control.

Another important point to consider at this stage: When the

evolution was taking place around the globe, then why alone it was
from Africa, Mitochondrial Eve was there to reproduce the whole
human race that later spread all over the globe?

The order of evolution is all divine, which an unbiased man

of knowledge cannot deny. We have discussed that the Adam of
Science and Adam of Qur’an is one and how we will be recreated
after death and how our hands and feet will respond to the command
of Almighty in the Hereafter.
The questions to be answered:
• Does Qur’an refer to the creation of the animal
kingdom from water and the human race from
earth? I wonder if there is a clear word from the
scientific world.
• Evolution of DNA RNA (Sept 2009 Scientific
American) looks quite impressive but later the
evolution to Teen and Turab needs a lot of scientific
research.

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The Purpose of Creation

What the o man, you deem to discern

That “We,”
Created you with no intent in concern
An’ you’re not destined to “Me” in return (Al Mu'minuun
23:115,116)

I do not know the secret, but I have some inkling to pen a few words
in this context.
Allah Almighty loves his living beings far more than a mother.
Sure?
Of course, indeed!
Okay then; When a contorted and crippled baby is born, how
tormenting and painful is that for the mother!
Sure enough, there’s no doubt about it.
Don’t you think Lord Almighty will also be concerned about this
disturbing situation?
It’s quite likely.
Just turn toward the soil and the cultivation: We sow the seeds of
cotton or grain but what comes out?
Besides cotton or grain, there are so many undesired plants.
We treat the soil in many ways to get rid of the undesirable plants,
and then we yield the crop of our choice, even though we’re not quite
appeased of its outcome that it could be without those unwanted wild
shrubs. But actually, we don’t know the cause, for why it was
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expedient for the superfluous yield to be there before the germination

of the desired product. So these are exterminated only when they are
visible or come out of the soil.
Similarly, we see different pests, bacteria, viruses, etc., for the
whole.
Am I clear?
Indeed! It’s like that.

If we turn toward the creation of the cosmic order and also

the living beings as a whole, in the “proscenium of creation,” couldn’t
there have been some unwelcome products produced in the genetic
array in the cosmic sway for the discipline of the whole?
For the order of the whole, there has to be good and bad.
The preference incompetence in the genetic array is the
perfection with precision for the discipline of the whole.
Could it all be a stroke of chance?
How could one understand his order of discipline, until one
looks into the details of each effect and equipage with an unbiased
eye?
Why don’t you ask yourself who has arranged all these
fascinating effects and equipage for us?
Maybe I’m wide of the mark, but could it be?
The Lord Almighty wanted to settle many scores before the
creation of His real perfect design; i.e., the life in the ‘Hereafter’,
when there will be everlasting youth in prime with no disease. Maybe
we are unwittingly performing certain definite assignments without
ever realizing the eventual purpose of their formation or impression.
And what’s the source of knowledge? Even persons like Einstein
affirmed that it’s all intuitive perception that opens new vistas of
concern, and I stand a witness to that.

For all the diversity of life on this planet, ranging from tiny
bacteria to majestic blue whales, from sunshine-harvesting plants to
mineral-digesting endoliths miles underground, only one kind of “life

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as we know it” exists. All these organisms are based on nucleic acids—
DNA and RNA—and proteins, working together more or less as
described by the so-called central dogma of molecular biology. The
DNA stores information that is transcribed into RNA, which then
serves as a template for producing a protein. The proteins in turn
serve as important structural elements in tissues and, like enzymes, are
the cells’ workhorses. Yet the scientists dream of synthesizing life that
is utterly alien to this world—both to better understand the
minimum component required for life (as part of the quest to
uncover the essence of life that originated on earth) and, frankly, to
see if they can do it. That is, they hope to put together a novel
combination of molecules that can self-organize, metabolize (make
use of energy sources), grow, reproduce, and evolve. A synthetic
molecule discovered in 1995, called a peptide nucleic acid (PNA),
combines the information-storage properties of DNA with the
chemical stability of a protein-like backbone.

The ultimate nature of the assignment endowed to the man

is at least not very clear to us, but in the Qur’an, the Lord Almighty
asserts that He has not created us (i.e., men of all castes, creeds, and cultures)
without any definite design in plan (23:115) . It very clearly affirms that
the creation of all mankind and not of the Muslim community alone
is planned with a definite reason.
What could that be?
Could it be?
A handful of genes that control the body’s defenses during
hard times can also dramatically improve health and prolong life in
diverse organisms. An understanding of how they work may reveal
the keys to extending the human life span while banishing diseases of
old age (i.e., delaying dotage and relishing the boons of life
experiences with senescence), for, in the Hereafter, there is a life in
prime with no dotage in decline. But how could that be possible?

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• Genes that control an organism’s ability to withstand

adversity, cause changes throughout the body that renders it
temporarily supercharged for survival.
• Activated over the long term, this stress response prolongs
the life span and forestalls disease in a wide range of
organisms.
• Sirtuins are a family of genes that may be the master
regulators of the survival mechanisms.
• Understanding how they produce their health and longevity-
enhancing effects could lead to disease treatments and
ultimately longer, disease-free human life spans, for that’s the
life in the Hereafter with ever-lasting youth with no dotage.
• Another concern is the stem-cell transplant creating an
almost new organ to replace the damaged one.

The real purpose of life is food for thought for all who read
the Holy Scriptures intently between the lines. Similarly, when we
turn to the numeral and numerical system in the Holy Scripture, we
are fascinated to find a logical connection in the order of our
understanding, what I call faith healing, as discussed in Kun: Fa Ÿa
Koon.

Before we can understand the philosophy of the creation of

man, we shall have to understand the basic integral unit of the human
body that not only forms the brickwork of the human body as an
earthly pot but also forms the basis of the vivacity that holds the life
or efflux or soul that performs our most simple to most complex tasks
while playing on the most delicate orchestra of the human genetic
proscenium—life at the cellular, DNA level.

Each one of us is composed of a genetic array. There are about

three and a half billion codes or letters written on the genome, the nucleic
acids—DNA and RNA—and proteins, working together more or less as
described by the central dogma of molecular biology. DNA stores

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information that is transcribed into RNA, which then serves as a template

for producing a protein. The proteins, in turn, serve as important structural
elements in the tissues and, as enzymes, are the cell’s workhorses.

Our creation was not an ordinary job. The Lord Almighty created
the genetic array of the human being in perfect order with His own hands
(38:75) and did not leave it alone to float without any discipline for
procreation. There has been a proper order and discipline in this creation,
but for the order of the whole, there has to be definite transmutation in the
genetic makeup. For the discipline of the whole, there has to be good and
bad, for otherwise, this world would not have been a place to live.

More than one-fifth of the proteins (and hence genes) in

each human being exists in a form that differs only 0.1 percent in the
majority of the population. This remarkable genetic variability, or
polymorphism, among “normal” people accounts for much of the
normal variation in body traits, such as height, intelligence, and
blood pressure, etc. These genetic differences also determine the
ability of each individual to meet environmental challenges, including
those that produce disease. All human diseases can be considered to
result from an interaction between an individual’s unique genetic
makeup and the environment. In certain diseases, the genetic
component is so strong that it predictably expresses itself without the
requirement of extraordinary environmental challenges. Such diseases
are termed genetic disorders.

Geneticists have discovered thousands of mutations

responsible for diseases in humans, but founder mutations stand
apart. The victims of many genetic diseases die before reproducing,
stopping the mutant genes from reaching future generations. But
founder mutations often spare their carriers and therefore can spread
from the founder to his or her descendants. And some of the
disorders resulting from these mutations are common, such as
hereditary hemochromatosis, sickle-cell anemia, and cystic fibrosis.

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Mutations arise from random changes in our DNA. Most of

the damage gets repaired or eliminated at birth and thus does not get
passed down to subsequent generations. But some mutations, called
germ-line mutations, are passed down, often with serious medical
consequences to the offspring, who inherit them. More than one
thousand different diseases arise from mutations in different human
genes. What protection these mutations give humanity at large is yet
to be explored, as in some of the cases we are indicated protection
from certain problems provided to the carriers of mutant genes.

The striking fact is how common these mutations can be.

They are hundreds or even thousands of times more frequent than
typical mutations that cause disease. Most disease mutations exist at a
frequency of one in a few thousand to one in a few million. But
founder mutations can occur in a substantial percentage of the
population.

This anomaly shouldn’t be; evolution is to get rid of the

harmful genes rather than select for them. This offers an important
clue as to why founder mutations have persisted so far and spread.
The answer, perhaps not surprisingly, is that under some
circumstances, founder mutations prove beneficial. Most founder
mutations are recessive; only a person with two copies of the affected
gene, one from each parent, will suffer from the disease. A much
larger percentage of people, who have only one copy, are carriers.
They can pass on the gene to their children, but have no symptoms of
disease themselves. The single copy of the founder mutation gives the
carrier advantage in the struggle for survival.

Perhaps the best-known example of a double-edged genetic

mutation is the one responsible for sickle-cell disease. The sickle-cell
mutation arose repeatedly in regions riddled with malaria, such as
Africa and the Middle East. A single copy of a sickle-cell gene helps
the carrier survive the malarial infection. But two copies doom the

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bearer to pain and a shortened life span. The sickle-cell mutation

today can be found in five different regions, leading to the conclusion
that the mutation appeared independently five times in five different
founders.*

Two competing forces govern the frequency of a founder

mutation in the population. Someone who has two copies will
probably die before reproducing, but those who have only one copy
will survive preferentially over those with no copies. This produces a
so-called balancing selection, in which the beneficial effects drive the
frequency of the mutant gene up while the harmful effects damp
down the frequency. Evolution gives, and evolution takes away so
that over time, the gene maintains a relatively steady level in the
population.

For example, a recent discovery may explain the persistence

of factor V Leiden, a mutation in the factor V gene, which is
responsible for making carriers of this mutation resistant to the lethal
effects of bacterial infections in the bloodstream, a huge threat to
survival in the pre-antibiotic past and still a cause of death today.

It is not conceivable to imagine that all men and clans

cherish equanimity in poise for their conduct in course, propensity,
and proficiency in intelligence and competence. So is the point and
plan of comprehension with sapience in the sagacity, besides health
and wealth that must vary from person to person. So there had to be
certain mutations with innovations in the genetic proscenium, for
otherwise, this world would not have been a place to endure life.

*Although sickle-cell disease usually results from a founder mutation, some cases do
arise from other mutations.
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Noteworthy Founder Mutations

The possible
Affected Mutation
Condition Migration advantage of
gene origin
one copy
South and
Far
Iron east Protection from
HF Northwestern
overload across anemia
Europe
Europe
West and
Southeast
Cystic north Protection from
CFTR Europe/
Fibrosis across diarrhea
Middle East
Europe
Sickle-cell Africa/Middle To New Protection from
HbS
Disease East World malaria
FV Blood Western Protection from
Worldwide
Leiden clots Europe sepsis
Protection from
North and
Alcohol alcoholism,
ALDH2 Far East Asia west
Toxicity possibly hepatitis
across Asia
B
Allows
West and
consumption of
Lactose north
LCT Asia milk from
Tolerance across
Eurasia domesticated
animals
West and
GJB2 Deafness Middle East north across Unknown
Europe

Get an eyeful and scrutinize the behavior of the social

society. How can we carry out our routine if each one of us becomes a
genius or an eminently cultivated astute, a doctor of medicine, or a
consultant, an engineer, a professor or a scientist, a philosopher or a
scholar if there were no janitor or a sweeper, no peon or carpenter, no
washer-man or, no tram or train driver, no-tiller or sailor? There is
apportioning of job or the assignment given by the genetic code to
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work in a particular field in society. Surprisingly, we encounter an

identical situation when we look at the human body. Just watch the
hand, an indigent laborer, that has to toil all the time, but when it
comes to nutrition, it seizes just the leftovers from the surplus of the
body and the brain while just commanding all over the body seizes
the best of nutrition.

It would not have been possible to live without the unskilled

and skilled labor around us. I add a word to the discipline of life:

“Imperfection is the discipline of perfect creation was quite

obligatory otherwise this world would not have been a place to live”.

It was then the endowment of intelligence with true

discernment and discrimination was bestowed to the man. The word
of true discernment is so deeply insinuated in our essence of the core,
and that has been perpetuating ever since the creation of humanity in
this world for us to decide in different situations and that’s the truth
of intelligence.

His Almighty, Who is sympathetic and compassionate, has

bestowed upon us the favor of the Qur’an, which is full of creative,
scientific, and philosophical knowledge with discipline in almost all
walks of life. He created the man and endowed him with the ability
to speak and understand through the wit of intelligence, the purpose
of life in a most sensible way.

The actuality of a thing for itself is exquisite and “perfect

life”; its reality for another is apposite but is “relative life.” His
Almighty is the living one and His life is comprehensive and
immortal. Created beings, in general, exist for His Almighty, so their
life is comparative and affiliated with death. Life is a single essence,
incapable of diminution or division; existence for self is everything,
and what constitutes a “thing” is its “life.”

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Man has a corporeal, intellectual, and moral constitution fit

for certain uses, and on the whole, a man performs these uses, dies,
and leaves other men in his place. So society exists, and a social state
is manifested as the natural state of a man, the state for which his
nature fits him, and society amidst innumerable irregularities and
disorders still subsists. Perhaps we may say that the history of the past
and our present knowledge give us a reasonable hope that its
disorders will diminish, and its governing principle, may be more
firmly established. As order than a fixed order, we may say, subject to
deviations real or apparent, must be admitted to exist in the whole
nature of things that we call disorder or the evil constitution of things
having nature or fixed order. Nobody will conclude from the
existence of disorder that order is not the rule, for the existence of
order, both physical and moral, is proved by daily experiences and
also all past experiences. We cannot conceive of how the order of the
universe is maintained; we cannot even conceive of how our own lives
from day to day are continued, nor of how we perform the simplest
movements of the body, nor of how we grow and think and act,
though we know many of the conditions which are necessary for all
these functions.

Knowing nothing then of the unseen power, which acts in

ourselves except by what is done, we know nothing of the power that
acts through what we call all time and all space, but seeing that there
is nature or fixed order in all things known to us, it is conformable to
the nature of our minds to believe that this universal nature has a
cause, which operates continually, and we are unable to speculate on
the reason of any of those disorders or evils which we perceive.

All that is from nature, I attribute the name Almighty, is full

of providence. And that which is from fortune is not separated from
nature without an interweaving and involution with the things that
are ordained by the providence. From Him, all things flow. There is

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nothing other than a necessity because it is for the advantage of the

whole universe, of which we are the part. But that is good for every
part of nature, which serves to maintain the nature of all His creation.
Now the universe is preserved, as by the changes of the elements, so
by the changes of things compounded of the elements, it endures to
exist in perfection. But cast away the thirst after self-possession that
we may not die murmuring, but cheerfully, truly, and in our heart
thankfully to His Almighty because He thought of us to partake in
this grandiose mall.

Similarly, when we come to the evolution of the civilization

with all its educational and informative, and religious traditions we
are once again confronted with the philosophy of progress in faith.
For in the pre-historic society when the sources of communication
like traveling etc, were very scarcely known, the concept of faith was
very poorly conveyed from one place to the other. Many prophets
were working simultaneously. Moses begged His Almighty to bless
him with the assistance of his brother as a prophet. The history of all
the three monotheistic religions is full of such instances. The history
of human social, cultural, and political evolution parallels the history
of religious evolution. When the minds were mature and perceptive,
the complete moral and ethical code was communicated and with the
message that:
“Today, I have perfected your religion for you, and have completed My
blessing upon you, and chosen Islam as Din (religion and a way of life) for you.”
(Al Ma’idah 05:03)

The subject is demanding and obligates volumes to be

written in this necessary context, but a short communication, I am
sure, will elucidate the concept of faith or the ultimate truth.

“Assuredly, the creation of the heavens and earth is incomparable with

the creation of mankind, but most of the men know not” (Al Mu'min: 40:57)

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“Allah is the creator of all things and He is the guardian over all
things”. This is asserted repeatedly in the Holy Scripture.

The discovery of one or the other scientific theory may not

be able to explain or help in the quest for our survival. It may not
even affect our lifestyles. But ever since the dawn of civilization, we
have not been content with the events as unconnected or inexplicable.
Men have been striving hard to understand the underlying discipline
in the universe. Today, we still aspire to know why we are here and
where we came from. Humanity’s heightening longing for
understanding is an acceptable justification for our ongoing pursuits.
And our objective is nothing less than a concluded and unblemished
description of the universe. We might advance ever meticulous
toward our understanding of the laws that govern the universe.

True faith has always endeavored to sense the softness and

sweetness with scent and spoor of the soul and determined diligence
in the subjects, who resolved after due forethought and who had no
confusion in their minds. There should be a true faith with
persistence, patience, and perseverance and an ebullience to escort
those, who have anything to volunteer for the common purpose of
the discipline in faith because of an undeviating firmness in giving to
every one according to the firm conviction and the knowledge
derived from the Qur’an that endows experiences of understanding of
special sophisticated subjects like modern-day science and
philosophy. All these subjects are occasions for devoted and watchful
accomplishment for the eventual exoneration.

Allah Almighty has bestowed human beings the

intellect to interpret the myth of their creation and the cosmic
order through intelligence: philosophical logic and scientific
rendition. Scientific knowledge with meticulous and
controlled deductions drawn through experiments and
mathematical calculations or the logic of philosophically

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sound reasoning, conclusions and inferences, and the course of

thought through implicative assertions will ultimately help
them confirm the truth i.e., the faith.

The other sane and sober perception to understanding

the truth is through the understanding of spirituality. The
prudence or perceptiveness of spirituality is the absolute and
factual insight of the sagacious or enlightened “self,” an
endowment of His Almighty through the intimate impression
or intelligence of the “core.” Is it the heart that is driving
blood through our vascular tree or the insinuated veer and
swerve of the sagacious self in the brain that is the punch and prod of
spiritual consciousness or the discernment of truth, the divine
prudence and providence, which brought us into the actuality of this
vale, the efflux or the soul? When this true perceptive efflux is
withdrawn, the earthly being is once again thrown back into the dust
and dirt with all its inanimate and lifeless material (i.e., minerals,
salts, and water, etc.). What remains of this living being after the
efflux is waved off is nothing but the dust and dirt.

“He created the man as that of in the potter’s clay” (Al Rahman 55:14)

The code of belief of the soul is so intimate that it does not

perish, for a segment of the eternal life cannot perish. This
assumption is at least as old as the time of Epicharmus and Euripides.
What comes from the earth goes back to the earth, and what comes
from heaven, the divinity returns to Him who presumed it.

His Almighty proposes the man persistently and prompts

him to perceive his origin and repeatedly intimates to him that He
would once again infuse His “efflux” in his remains wherever they
would be, whether scattered as dust or soot or rotten bones, and
rejuvenate them once again. And inducing His efflux in this earthly
pod is not surprising or difficult for Him. It is for Him to just say:

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“Be!” and it would “Be” an actual living being. But we have to find
the concept of the man existing after death to be conscious of his
sameness with that soul which occupied this vessel of clay. He seems
to be perplexed on this matter and finally to have resorted to the
awareness that Allah Almighty will do whatever is best and consistent
with the creation of things. The confirmation of our existence and
being in this world or the world to come is through true perception
and the discernment of faith and the intelligence of logic (i.e., science
and philosophy). The myth of creation is soon resolved when you
perceive it through its original form.

The logic of philosophy cannot ascertain the creation and the

circumstance of the universe, and similarly, it has no means to reckon
the genetic or galactic proscenium of the creation. In like manner, it
has no disposition to discern the myth of space-time. On the other
hand, the scientific approach has no dexterity to discriminate the
discernment of the efflux or the soul, life after death, or the cognition
or the approach to interpreting the inspiration of faith in the secluded
or secret. His Almighty Allah seduces and supplicates us quite
resolutely and perpetually in the Qur’an:

This very logic is hidden behind the most ebullient and enchanting
verse: “Which of the favors, you may deny of your Dazzling O Defiant Lord?”
(Al Rahman).

Intellectual cognition can guide us to the right path to

contrive the philosophy of the creation of the cosmos and the living
beings.

There could be many ways to cherish the bliss of Almighty

through intellectual cognition with the spirit of self at its core, the
sincerity. All of us dwell on the brink of the infinite oceans of life’s
creative power. We carry it within us: supreme strength, the fullness
of wisdom, and unquenchable joy. It is never thwarted and cannot be

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destroyed. But it is hidden deep, which is what makes life a problem.

The infinite is down in the darkest, profound vault or the veer of the
core, in the forgotten well house, the deep cistern. What if we could
bring it to light and draw from it unceasingly?

It is through sincere faith at the core with the bliss of

meditation and yoga, the two ways, to achieve this goal. By and large,
life is motivated less by reason than by emotion, and of the many
emotions that crowd the human heart, the strangest and the strongest
is love. The aim of “Salaam” or “Bhatia Yoga” is directed towards
Allah. Yoga determines different postures, whereas meditation
determines the recitation of the blessed name.

Have you ever perceived the reality of the bodily organs, the
small musing pets, innumerable fascinating creatures, and the most
captivating and enchanting fauna and flora around you, in addition
to the most incomprehensible cosmic order?

It is only through the intimate approach to the knowledge of

their several natures made by Him who so abides His intellectual
vision to have the most exact concept of the essence of His
deliberations.

All those who attain the knowledge of the creation in the

highest purity and who go to each of the wonderments not with the
reason alone, and not admitting when in the accomplishment of
thinking, but with an open mind, when they look around all the
marvels of nature. That is with the agility of the intellect in its
distinctness that permeates into the depth of core, the real truth. He
has got rid, as far as he can, of eyes and ears and the whole body when
he visualizes them only as an agonizing component, impeding the
soul appropriating the enlightenment.

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Our efflux or soul, an endowment of His Almighty, if it is

compounded with the pack and pile of depravity and degradation,
and our craving is for the truth. Moreover, if there are time and an
inclination toward the study of truth, yet the body introduces turmoil
and confusion and fear into the course of speculation and hinders us
from seeing the truth. All experience shows that, if we would have
pure knowledge of anything, we must be liberated of the body’s
sensuous and other luxurious demands.

The soul in itself must behold all things in themselves. I

suppose that we shall attain that which we desire and of which we say
that we love wisdom, not while we live but also after the departure
from this vale. The argument shows that while in company with the
body, the soul cannot have pure knowledge until it is subjected to the
true perception of faith, and that is only possible if the person goes
for it sincerely. For then, and not until then, the soul will be in itself
alone and without the fleshly demands of the body. In this vale, I
reckon that we make the nearest approach to knowledge when we
have the least possible concern or interest in the body and are not
sopping in the fleshly or sensual propositions of its nature, but abide
innocence until the hour when Allah Almighty Himself is pleased to
emancipate us and when the flightiness of the body will be cleared
away and we shall be pure and hold discourse with other pure souls
and know of ourselves the clear light everywhere, and this is surely the
light of truth. For no profaned or polluted thing is affirmed to
approximate the pedigreed or pure.

And what is purification? Is it the separation of the soul from

the body? The inclination of the soul to congregate and collect herself
into “herself,” out of all the deportment of the flesh and abiding in
her site and spot alone, as in another life, so also in this, as far as she
can the release of the soul from the chains of the vale?

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And what is that, which is termed death, but this very

separation and release of the “efflux” or the soul from the flesh? It
would be just an unreasonable paradox in men living as nearly as they
can in a state of improbability and yet murmuring and brooding
when death comes.

How inconsistent and incongruous of them who have been

always luxuriating but are still yearning to have the efflux or soul
alone in a state of eternal wisdom and veracity! And when this is
granted to them, they start shuddering and shivering, sulking and
sighing, instead of exhilarating in their flitting to that place where
they hope to gain that which in life they loved, the enlightenment,
and at the same time to be clear of the company of their fleshly
temptations of the vale. Many a man has been willing to go to the
world yonder in the hope of seeing an earthly love and for affection in
family life if they had it here. And will he, who is a true lover of
wisdom and is persuaded in like manner that only in the world
yonder can he proficiently luxuriate in that, still, languish at death?
But here in the world, one has to obey the discipline of faith. If the
earthly living, what I invariably call the “vale,” is spent in conformity
with the discipline of true faith, then the fear or worry of leaving this
flesh will not panic or apprehend, because living a true discipline of
the vale, the soul will be in real tranquility and peace. Will, he does
not depart with joy? Surely he will if he is truly sagacious pursuing
the adorable goal of all the living beings, for he will have a resolute
certitude that they only and nowhere else can find prudence in the
purity and probity of the “heart.”

And when you see a man who is languishing at the

approximation of death, is not his unwillingness a satisfactory
substantiation that he is not a paramour of enlightenment and
sagacity, but a lover of the fleshly demands of the body and
presumably at the same time an admirer of either the lust for power
and the love of money or both throughout his vale?

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There is an excellence in ethics, which is designated

forbearance and fortitude. That is the special quirk in the quality of
the true faith. Again, there is reticence and humility, which is
unruffled subordination, with no scorn and snubbing of infatuation
and indignation with temperance, a quality appertaining only to
those who disdain and detest fleshly enchantments of the body and
live in true conviction to cherish the bliss of the ultimate goal.

I’ve gone along on the subject, but clearly, it’s the abidance
of faith on one side for the purification of the soul and the dedication
to the purpose of the whole on the other side that conforms to the
purpose of creation.

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Creation of Multiverses in 6 days

Speed of expansion of the cosmic space soon after Big Bang

ۗ َّ َ‫ْ َ ْ َ وَ َ َ ْ َُ َ ْ َّ ا‬ َّ َ‫وَﻟَ ْ َ َ ْ ﻨ‬
(50:38 ‫ﰲ ِﺳـﺘ ِﺔ � ٍم )ق‬ِ ‫ــﻘَﺪ ﺧﻠﻘ ﺎ اﻟﺴ ٰﻤ ٰﻮ ِت وَاﻻرض ﻣﺎ ﺑﯿﳯﻤﺎ‬
We created the heavens and the earth and all that is between them in
six days. (and no weariness even touched “Us”)

This verse is probably referring to the initial exponential or

inflationary speed of expansion of the Cosmic order soon after Big
Bang.
According to the Modern scientific concept, the Multiverses
started appearing or took their shape with stars and galaxies, after
about 300 to 400 million solar light-years, whereas Qur’an refers to
this period as six days i.e., 6000 lunar light-years.

Today we are endeavoring to calculate the speed of expansion

of the cosmic space soon after the time of Big Bang or (‫)ﻟﻤﺤہ ُﮐﻦ‬
referring to the speed of light i.e., 300,000 km/Sec. The scientists
believe that the initial expansion of the cosmic space was billion to
trillion kilometers per second, but: What was the exact speed of
expansion of the cosmic space; they are still trying to figure out the
exact speed of expansion after the Big Bang. In the following text, we
shall be trying to calculate the exact speed from the Holy Quran in
the light of Modern-day science.

Scientists believe that the creation of the Multiverses took place 300
million years after the Big Bang that also included the dark period
(380,000 years to 300,000,000 years). Soon after the dark period, we

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see the emergence of galaxies in cosmic space. Quran refers that the
creation of the Multiverses or the emergence of early galaxies
appeared after 6 days after the Big Bang or (‫)ﻟﻤﺤہ ُﮐﻦ‬. There should
be relevance between 6 days and 300 million years. This statement
indicates that Lord Almighty is referring to the speed of the initial
expansion of cosmic space which, scientists have not been able to
calculate till today.

I am quite confident, one day, the scientists will be able to

assert the statement of the Holy Quran and confirm the expansion of
the cosmic space was around, 50 million times the speed of light i.e.,
15 Trillion Km/Sec, as we try to calculate it from the Holy Text,

Scientists have so far imagined that during the 1st second of

Big Bang (‫ )ﻟﻤﺤہ ُﮐﻦ‬the expansion of the cosmic space was billions or
trillions of kilometers, but so far, no exact figures are available to
calculate the speed of expansion of the cosmic space.
Qur’an refers to the creation of the Multiverses or galaxies in
Six days but the scientist asserts that this period was 300 million
years, and according to some this period extended to 400 million
years. According to Qur’an the statement of 300 million years looks
more convincing because this is the speed of ordinary angles (see the
chapter: Divine perception of Time and Wormhole Theory). If we compare
these two terms i.e., Qura’nic and Scientific, one day in Qur’an are
equal to 50 million years.
Why? At the time of initial inflation, this ratio is most
probably referring to the earliest rise of the cosmic space i.e. 15
trillion km/sec or 50 million times the speed of light. This inflation
of the cosmic space most probably continued for 380,000 years, when
there was a sudden change in the speed of expansion with other
physical constituents of the cosmic space, so, therefore, a black period
covers the whole cosmic background and this state persists for around

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300 million years, and soon after that we see the emergence of
Universes and Galaxies, etc., i.e., a Formed state from Formlessness.
(With such a tremendous speed the time and place lose their meaning)

The basic unit of speed with Almighty is the speed of light:

َ ْ ٓ ٗ ُ ْ َ َ ْ َ ْ ْ َ‫ﯾُﺪَ ّ ُ ْ َ ْ َ ِ َ َّ َ ۗ َ ْ َ ْ ِ ُ َّ ﯾَ ْ ُ ُ ﻟ‬
‫ﺪَارە اَﻟﻒ َﺳـﻨَ ٍﺔ ِﳑَّّﺎ‬ ‫ِ� اﻻﻣﺮ � اﻟﺴﻤﺎ ِء اِﱃ اﻻرض ﺛﻢ ﻌﺮج ِا ﯿ ِﻪ ِﰲ ﯾ ٍم ﰷن ِﻣﻘ‬
ْ ‫َﺗ‬
(32:5 ‫ﻌُﺪُّو َن۝)اﻟﺴﺠﺪۃ‬
He manages (every) matter from the sky to the earth, then it (every matter) will ascend to
Him in a day the measure of which is one thousand years according to the way you count.
(When the distance covered by the moon in one thousand years is divided by the seconds in
one day it comes to the speed of light i.e. 300,000 km/sec; details in chapter “Divine
Perception of Time and Wormhole Theory”)

َ َ ْ َ ْ ْ َ ٗ ُ ْ َ َ ْ َ ْ ْ َ‫َ ْ ُ ُ ْ َ ٰ َ ُ وَ ْ ُ ﻟ‬
(70:4 ‫ﲔ اَﻟﻒ َﺳن ٍﺔ )اﻟﻤﻌﺎرج‬ ‫ﺗﻌﺮج اﻟﻤﻠ ِﺌﮑﺔ اﻟﺮُّوح ِا ـﯿ ِﻪ ِﰲ ﯾ ٍم ﰷن ِﻣﻘﺪَار ە ﲬ ِﺴ‬

To whom ascend the angels and the Spirit in a day the length of
which is fifty thousand years.
(This is the speed of ordinary angles i.e. 300,000 × 50,000 × 1000 ×
354.603948 (the lunar days in a year) = 17,730,197,400 or the speed of
light multiplied by 17.7 billion; details in chapter “Divine Perception
of Time and Wormhole Theory”)

The whole statement indicates that the distance traveled by

the light in 300 million years, was the same that the cosmic
space completed in six days.

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Perfect Creation
Turn your looks towards the heavenly sweep
Aren’t you captivated by its profundity so deep?
How exquisite and adorable stellar sprawl is to peep?
Even so, you defy of His Word in treat

He created skies in series of seven

There’s no want in slant in term of creation
Most Amiable is Lord, immense in array
So trend your looks once more in sway
Can you discern a bit or slit in the heavens

Then trend and talent anew in quest

You’re denied of the flaw in behest
Not even perplexity or poop in the rest

Turn your looks towards the heavens so high

Aren’t you dazed, when denied to spy?

A dent or bent with a swing in the swirl?

The sprawling of the skies in twirl
There’s no way ‘n’ ward in the whirl

It’s so exquisite ‘n’ adorable to see

Abiding the dictum of Lord in a sweep
Spin your gaze once more in quest
For if you perceive a split in the rest (Al-Mulk 67:3–4)

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 Rashid Seyal

When we turn to the earliest state of initiation, the Qur’an

refers to it as the smoke of inconclusive characteristics.

Likewise, He got to design in plan

Order of cosmic sway (sky) in span
That’s nothing, but smoke in glance

He directed to it and the earth ‘n’ sky in start

Come into being in sort ‘n’ assort
Even so willing or unwilling in part
They said:
We do in unison and get to a lead
That’s in,
Compliance and conformity to heed
(Fussilat 41:11)

Embracing the concept of “smoke” once again draws us close

to the subject of discernment that initial matter had no contour or
configuration for us to perceive as to what it could have been like, as
modern science turns to this notion as a “singularity” or the nihility
of the inconclusive order of density and the consequence eventuating
from the core of singularity to stellar sprawl with the decree and
dictum of the Precept of the Principal with Providence.

We perceive the gleam of smoke with a stellar sprawl of about fifteen

billion years before this time, and we cannot comprehend as to what it could be
like before that instance of Kun: Fa Ÿa Koon; as the Qur’an mentions, the
earliest state of the Multiverses manifested as the smoke of an inconclusive order
and is observed today with our most sophisticated scientific endowments.

In the epoch of the sprawl of creation, the big bang or divine decree in
dictate for this domain, Kun: Fa Ÿa Koon, when matter and time set out their
travel and travail from the nihility of singularity to the indeterminate order of
imperceptible consequence, one must diligently deliberate as to where modern
scientific concepts differ from Qur’anic philosophy at this most critical juncture of
the creation of the time and material of the cosmic order and the life in it. There,
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with a steady stream of spectacular discoveries forthcoming in this domain, the

Grand Observatories of Origins Deep Survey (GOODS) turns to reveal
fascinating leaps in the lines to help us a compass and comprehend the clue and
code of the fundamental nature of the universe.

How congruent are these doctrines that bring the faith in the
precept of providence and modern scientific convictions close
together to embrace a uniform view of creation?

But as for the fate of the universe, modern science is quite

divided as to how all these effects and equipage are going to fold up.
The Qur’an gives quite a clear indication regarding the fate of the
universe, and surprisingly, it also comes close to the most acclaimed
concepts. I am sure if the future scientist seeks guidance in the light
of the Qur’an, he can reveal quite a bit of material evidence about the
future trends of our cosmic order. As discussed later in the text, the
Qur’an asserts the boundary conditions of a closed model (the second
law of thermodynamics) with a series of big crunches following a big
smash and eventually providing a seedling for the next creation or big
bang.

Big Bang
Note: The word years mentioned in this manuscript is in light-years.

Imagine of the moment, when there was a command from

Almighty: “Kun”- The “Big Bang”: and the Cosmic sway spreads
billions and trillions of times the speed of light and then there we see
conflagration all around that persisted for some 3,80,000 years and
then the entire universe becomes dark. This state of pitch darkness
according to some cosmologists persists for some 300,00,000 years,
but according to some this state of the pitch, darkness persisted for
some 400 million years. But the earlier statement of 300 million years
looks more appropriate because soon after this dark period the
universes, galaxies, and stars are seen in a cosmic way.

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 Rashid Seyal

Lord Almighty mentions that He created the Multiverses in

six days, whereas scientifically this period is spread over some thirty
million years i.e., 300 million years are equal to only six days.

Why?
When we read the Holy Scripture it mentions the Creation
of the Multiverses in 6 days

Lord Almighty mentions the speed in days in the Holy

Qur’an.
َ ْ ٓٗ ُ ْ َ َ ْ َ
‫ﺪَارە اَﻟﻒ َﺳـﻨَ ٍﺔ ِﳑَّّﺎ‬ َ
‫ﻤَﺎۗءِ اِﱃَ اﻻَْرْضِ ﺛُﻢّ ﯾَﻌْﺮُجُ اِﻟَﯿْﻪِ ﰲِْ ﻮﯾ ٍم ﰷن ِﻣﻘ‬ َ
ّ‫اﻻَْﻣْﺮَ �َِ اﻟﺴ‬ ُِّ�َ
‫ُﺪ‬

(5:32 ‫ﻌُﺪُّو َن۝)اﻟﺴﺠﺪۃ‬ ْ ‫َﺗ‬

“He manages (every) matter from the sky to the earth, then it (every matter) will ascend to
Him in a day the measure of which is one thousand years according to the way you
count.”
(Distance traveled by the moon in 1000 years when divided by seconds of a
day gives the speed of light or electromagnetic waves i.e., 300,000 Km / Sec)

َ ْ ‫اﻟﺴـ ِﻨ‬ َ َ‫َﺪ‬ َ ْ َ َ َ‫َ ۗ ً ْ َ َ َ ُ ْ ً وَّ َﺪَّ َ ٗ َﻨ‬ َّ َ َ َ ْ َّ‫ُ َاﻟ‬

‫ﲔ‬ ِّ ‫ﺎزل ﻟِﺘﻌﻠ ُﻤ ْﻮا ﻋ د‬
ِ ‫ﻣ‬ ‫ە‬ ‫ر‬ ‫ﻗ‬ ‫ا‬ ‫ر‬ � ‫ﺮ‬ ‫ﻤ‬ ‫ﻘ‬ ‫وَّاﻟ‬ ‫ء‬‫ﺎ‬ ‫ﯿ‬‫ﺿ‬ِ ‫ﺲ‬ َ ْ
‫ﻤ‬ ‫اﻟﺸ‬ ‫ﻞ‬ ‫ﮬﻮ ِﺬي ﺟﻌ‬
ْ
َ ‫وَاﳊ َِﺴ‬
(5:10 ‫ﺎب۝)ﯾ�ﺲ‬
“He is the One who has made the sun a glow, and the moon a light, and determined for it
stages, so that you may learn the number of the years, and the calculation (of time). Allah
has not created all this but for a rightful purpose. He elaborates the signs for a people who
understand.”

َ َ ْ َ ْ َْ ٗ ُ ْ َ َ َْ ‫اِﻟَـ‬
‫ﲔ اَﻟﻒ َﺳن ٍﺔ‬ َِّ
‫�ﷲِ ذ یِ اﻟْﻤَﻌَﺎرِجِ ۝ ﺗَﻌْﺮُجُاﻟْﻤَﻠٰﺌِﮑَﺔُوَ اﻟﺮُّوْحُ ـﯿْﻪِ ﰲِْ ﻮﯾ ٍم ﰷن ِﻣﻘﺪَار ە ﲬ ِﺴ‬
(4,3:70 ‫)اﻟﻤﻌﺎرج‬
“(and it will come) from Allah, the Lord of the stairways, to whom ascend the angels and
the Spirit in a day the length of which is fifty thousand years.”

One day with Almighty is equal to our 1000 years and angels
and the sprites read behaves in a day that is equal to 50 thousand
years

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Faith in the Unseen

Speed of angels sprits 300000 x 50000000. Now exactly

Lord Almighty refers to the speed of the spread of the cosmic order
300000 x 50000000 = or (15)12 i.e. 15 Trillion K Meters/sec and that
expansion continued for six days and later when all the universes and
galaxies had formed the speed of expansion of the Multiverses
gradually reduced to the speed of light.

The universe either had a:

1. (a) A beginning or (b) no beginning.
2. If it had a beginning, the beginning was either
(a) Caused or (b) uncaused.
3. If it had a cause, the cause was either
(a) Personal or (b) not personal.

Since practically all scientific data, theory, and religious

concept points to 1-a, it is rational to accept that (regardless of how
accurate our predictions of the Big Bang are) the universe had a
beginning. The idea of an infinite universe, while popular for almost
all of the history in secular science, has been recently disproved by the
Big Bang theory, pointing towards a finite universe, a view that
tended to only be held by both the religious and scientific concepts.

People believe that it is also necessary to assume 2-b because

anything otherwise is contrary to the world of known physics, but as
we discuss later this could be a caused one or 1-b and not uncaused 2-
b.

The question then falls on 3, personal or impersonal. The

argument goes like this, there are either scientific causes and personal
causes, meaning that previous events led up to the cause or that it was
by the will of some being that the events were put into motion.

What do you think about the second and third options?

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Before getting on the subject it is wise to understand Nullity or the

Nihility.
Nullity – nothingness was the source of creation of all the Multiverses
and the life in it; scientists believe it so.
Question arises!
Then where was this nothingness or Nihility?
We prove scientifically, logically, and mathematically that it was the
power; command, or the energy of some Living Being.
Quran says:
They did not hold Allah in His true esteem. The whole earth will be in a single
grasp of His hand on the Day of Doom, and the heavens (will be) rolled up on
his right hand. Pure is He, far too higher than what they associate with Him.
(AL-Zumur 39:67)

Almighty asserts that on the Day of Big Crunch all the universes will
be in his grasp or grip (Makkah) or the fist and skies will be swapped
around it. When someone intends to show his power, he raises a close
fist and waves in the air. The blow, the punch, or the force of the fist
will only be realized when it will strike the target. The blow, the
punch, or the energy of the fist is not apparent to an eye unless it
strikes. The power or the energy of the blow was apparent with the
Big Bang (Kun) when Almighty commanded His will (Nihility) to
‘be’ ‫ ; ُﮐﻦ‬there then it obeyed the command '‫ 'ﻓﻴﮑﻮﻥ‬and a colossal way
of energy was blown across the cosmic order as a conflagration.
So once again we repeat the three options and discuss in detail the
eventual possibilities:
(i) Had a beginning: Science and Faith settle on this issue for
sure.
(ii) The beginning was caused not uncaused, we cannot exclude
earlier creation of the cosmic order that eventually could end
up in a series of big crunch leading to a seedling for the next
creation The scientists also affirm that this universe is going
to end in a series of big crunch that would eventually
culminate in a seedling for the onward creation of the whole
cosmic order once again and Qur’an also favors this view.
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Faith in the Unseen

Could it be that our present world is the subsequent or the

eventual outcome of the previous existence? So we cannot
exclude the creation of the existing sway of Multiverses as a
consequence of the previous process. The scientists affirm
that this universe is going to eventuate into a seedling for the
next creation with this concept in mind we cannot exclude
our universes as a result of the earlier creation.

(111)Now we come to the third option. Scientists plead that the

Nullity had no place to occupy and perhaps it was nowhere and then
out of the blue it exploded and was the source of all the Multiverses
and the life in it.
Faith asserts that Big Bang was all personal, a cause, a notion, a
command, a demand, and whatever name you may adduce to the
initial state, it was all deliberate – created by A Living Being as we will
affirm later in the text. There then with the Kun in Command
(Nihility) there was swizzle of initiation in demand ( Fa Ya Koon)
Scientists say: Nullity is nothing, it has no place to occupy
and it has no shadow. Then what was it, and where was it, before it
came into being to be a source of this gigantic panorama?

Look at the contents of this verse: At the end, the entire

universes will be in His fist and the Skies swapped around it.
(39:67)

A closed fist or the “Makkah” when waved expresses the

power and you only realize the blow of the impact when it strikes the
object. The command or the intent of Almighty to say “Kun” was the
moment when the “Makkah” or the fist struck the void or cosmic
sway releasing its enormous energy that later spread over billions and
trillions of miles in a flash of moments as the smoke of intense
temperature.

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In Surah Ya’a Seen, Allah Almighty gives a clear elucidation

of the creation of the cosmic order, the movements of the different
heavenly bodies like the sun and moon, and their ultimate fate.

Without hesitation, when we look at any scientific

hypothesis, any physical theory is always provisional, for the reason
that it is only a tentative assumption; you can never confirm it. No
matter how many times the information base of experiments
coincides with the same philosophy, you can never be sure that the
next time the conclusions will not repudiate the assumption. On the
other hand, you can challenge a hypothesis by finding even a single
instance of dissent or difference with the prevision of the hypothesis.

Exceptionally, the Qur’an not only makes clear the

anticipation with the logic of modern-day scientific theories but also
titillates and invites mankind to pursue the scent and spoor of the
reality of the significance behind the philosophy of the creation of the
divine endowments of the universe and the living beings. It also
summons and solicits mankind to confound or confute any of His
Almighty’s assertions and affirmations if they could in all likelihood
do that (2:2).

The data gained in this century indicate that the universe had
an explosive origin. It came into existence from “nothingness,” the
nullity or the nihility. The universe had a beginning, and this
beginning owes its existence to an explosion called the big bang.

According to the theory, some fifteen billion years ago, all

materials making up the earth and all the cosmic sway around us were
originally reduced into one single point. This single point with no
volume had an infinite density and an infinite temperature. This
period before the big explosion (in fact, we cannot even call it a period;
since there was no matter and there was also no concept of time) was a state
in which there was not even nihility. The only word that can explain

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such a state is “nothingness or nullity.” The theory follows that with

the effect of such a big explosion, the ultimate condensed density of
the materials dispersed with rapid velocities. In other words, the big
explosion started to “exist” from “nothingness.” Today, the
verification of the expansion of the universe is the most substantial
evidence for the big bang theory.

Einstein’s theories have been thoroughly proved and verified

by experiments and measurements. But there’s an even more
important implication of Einstein’s discovery that not only does the
universe have a beginning, but time itself, our dimension of cause and
effect, began with the big bang. That’s right—time itself did not exist
before then. The very line of time begins with that ‘creation event’.
Matter, energy, time, and space were created in an instant by an
intelligent being outside of space and time.

About this intelligence, Albert Einstein wrote in his book

‘The World as I See It’ that the harmony of natural law reveals an
intelligence of such superiority that it cannot be compared with; all
the systematic thinking and acting of human beings is an utterly
insignificant reflection before that Almighty.

A pretty significant statement

In your kitchen cabinet, you’ve probably got a spray bottle
with an adjustable nozzle. If you twist the nozzle one way, it sprays a
fine mist into the air. If you twist the nozzle the other way, it squirts a
jet of water in a straight line. You turn that nozzle to the exact
position you want so you can wash a mirror, clean up a spill, or
whatever. If the universe had expanded a little faster, the matter
would have sprayed out into space like a fine mist from a water
bottle—so fast that a gazillion particles of dust would have sped into
infinity and never even formed a single star. If the universe had
expanded just a little slower, the material would have dribbled out
like big drops of water and then collapsed back to where it came from
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by the force of gravity. A little too fast, and you get a meaningless
spray of fine dust. A little too slow, and the whole universe collapses
back into one big black hole. The surprising thing is just how narrow
the difference is. To strike the perfect balance between too fast and
too slow, the force, something that physicists call “the dark energy
term,” had to be accurate to one part in ten with one hundred and
twenty zeros.

If we write this as a decimal, the number would look like

this:

0.0000000000000000000000000000000000000000000000000000
0000000000000000000000001

In their paper “Disturbing Implications of a Cosmological

Constant,” two atheist scientists from Stanford University stated that
the existence of this dark energy term… would have required a
miracle. An external agent, external to space and time, intervened in
cosmic history for reasons of its own.”

Just for comparison, the best human engineering example is

the gravity wave telescope, which was built with a precision of
twenty-three zeros. The designer, the “external agent” that caused our
universe, must possess an intellect, knowledge, creativity, and power
trillions and trillions of times greater than we humans have.
Amazing!

Now a person who doesn't believe in Almighty has to find

some way to explain this. One of the more common explanations
seems to be that since there was an infinite number of universes, it
was inevitable that things would have turned out right in at least one
of them. The “infinite universes” theory is truly an amazing theory.
Just think about it, if there is an infinite number of universes, then
absolutely everything is not only possible, it has happened!

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In 1929, E. P. Hubble examined the frequency shift of the

light from distant galaxies. He found that the light was red-shifted (its
frequency decreased) as he looked at increasingly distant galaxies, and
thus he was the first to verify that the galaxies are receding from us
with relative velocities that increase in proportion to the distance.*

For instance, the Ursa Major group of stars, which is at a

distance of one billion light-years from the world, recedes one
thousand five hundred kilometers in a second. The Hydra group of
stars, on the other hand, which is much farther from us, recedes six
thousand kilometers in a second.

Since the universe expands, there should be a moment at

which this expansion started. As New Scientist † puts forth, if there was
a possibility to reverse this expansion, then everything could be
merged some fifteen billion years ago at a single mathematical point
having an infinite density.

The most important significance of the big bang theory lies

in its verification that the universe had a starting point. Apart from
that, we should clarify here a misunderstanding. Some people think
that the Lord Almighty created the universe through the big bang and
then left everything on its own. The same logic follows that the Lord
Almighty only initiated the occurrence of the universe and then the
process spontaneously proceeded.

In the universe, the big bang is the first movement that can
be calculated. It is certainly improbable that all Multiverses came into

*Encyclopedia Americana, Volume 9, p. 294.

† May 12, 1988, p. 52.
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existence as a result of a random explosion and then everything

spontaneously had a perfect system in itself in the preceding stages of
this explosion. Nobody can conclude that galaxies, star systems, and
the solar system came into existence as a result of the dispersed
particles of an explosion, which inherited no laws. It is even not
possible to talk of a spontaneous occurrence of a single atom, bearing
in mind the very complex systems it has.

So how come the universe, with all the convolution and

intricacy it possesses, is thought to be the sole outcome of a random
explosion? They are all created with the ultimate power of the Lord
Almighty. The Qur’an informs us that the Lord Almighty created the
heavens, the earth, and all living things. Similarly, the Qur’anic verses
state that the Lord Almighty is vigilant in watching over all living
things.

He endowed you the life

Later caused the doom of death in demise
Once more will bestow life in premise
Indeed!
Man in really quite peeve in precise (Al-Hajj 22:66)

He has determined His command

Over the,
Heavens ‘n’ the earth in span
Arranging all things in plan
Then at the end
All will sweep in amend
Once more to The Lord in trend
That’s the Day of tally in trace
Years thousand of your count in place * (As-Sajdah 32:5)

* Speed of light, gravitational and electromagnetic field

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Lord created seven of heavens

And similar count of earth in seven
There’s dictum in dictate,
Through the all in relate
That you may tend to discern
His care in command to affirm
And it’s for Lord in state
Lord holds the grasp in concern
All the effects ‘n’ equipage in term (Al-Talaq 65:12)

Today, the big bang is accepted to be the most consistent

theory about the origin of the universe. There are some objections
made to the theory, yet they are related to the highly complicated
stages of the formation of the universe occurring at the other stages
after the big bang. Today, the factors playing roles in the formation
of atoms, stars, and galaxies are not exactly known. Yet, just as the
Lord Almighty created man from a drop of water, He created some
factors for the creation of the universe. The starting point of these
factors may be an explosion or something different. No stage can
come into being without the control of mighty nature. Consequently,
the perfection in creation manifests the ultimate power and
intelligence of the Almighty. All the Multiverses are created that man
should get into the wisdom of its creation.

He fettered day and the night

An’ the sun ‘n’ moon so bright
In track ‘n’ trail to glide
The stars are set in His care ‘n’ concern
Indeed!
There’s a word for the men to discern (Al-Nahl 16:12)

All the information related to the creation of the earth and

the universe, revealed by the Qur’an, complies with what science
refers it today.

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Cosmic Redshift
Nearly all galaxies show a redshift in their spectra, which
indicates that they are all receding from us. And the speed is roughly
proportional to their distance from us. In other words, they are all
receding from each other. They all seem to have begun very near each
other, about twenty billion years ago. The rate of expansion should be
decreasing. So, the age of the universe is somewhat less than twenty
billion years. The current best estimate is thirteen billion.
Gather up every last mote and particle of matter between
here and the edge of the universe, and squeeze them into a spot so
infinitesimally compact that it has no dimensions at all—the
singularity with no space to occupy and not a bit of darkness around,
for the singularity has not a bit in surround. It has no space to
occupy, virtually no space for it to be. We wonder how long it has
been there if it has been there forever or just came into being in the
known recent past when it took its start for the most
incomprehensive cosmic order and the time.
At the big bang itself, when the universe had zero sizes, it
would have been infinitely hot, but as the universe expanded, the
temperature of the radiation decreased. One second after the big
bang, it would have fallen to about ten thousand million degrees.
This is about a thousand times the temperature at the center of the
sun, but temperatures as high as this are reached in hydrogen bomb
explosions. At this time, the universe would have contained mostly
photons, electrons, and neutrinos (extremely light particles that are
affected only by the weak force and gravity) and their antiparticles,
together with some protons and neutrons. As the universe continued
to expand and the temperature to drop, most of the electrons and
anti-electrons would have annihilated each other to produce more
photons, leaving only a few electrons in the pool. The neutrinos and
antineutrinos, however, would not have annihilated each other,
because these particles interact with themselves and with other
particles only very weakly.
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Glory be to The Lord, Who turned to plan

Created in pairs all the effects in span
That’s so in the plant site ‘n’ spot
Your own ‘n’ else in slot,
That you cannot even hint in plot (Surah Yaa Seen, Pairs in Creation 36:36)

Einstein’s general theory of relativity, on its own, predicted

that space-time began at the big bang singularity and would come to
an end either at the big crunch singularity (if the whole universe re-
collapsed) or at a singularity inside a black hole (if a local region, such
as a star, were to collapse). Any matter that fell into the hole would be
destroyed at the singularity, and only the gravitational effect of its
mass would continue to be felt outside. On the other hand, when
quantum effects were taken into account, it seemed that the mass or
energy of the matter would eventually be returned to the rest of the
universe and that the black hole, along with any singularity inside it,
would evaporate away and finally disappear. Could quantum
mechanics have an equally dramatic effect on the big bang and big
crunch singularities? What happens during the very early or late stages
of the universe, when gravitational fields are so strong that quantum
effects cannot be ignored? Some scientists like Stephen Hawking at
one stage thought that in the event of a big smash when everything
would be happening in the cosmic order, singularities in the black
hole with the ultimate energy of the mass destroyed within it would
be passed to the rest of the universe. Eventually, the gravitational
effect of the universe would become very strong. Could quantum
mechanics possibly play a dramatic role like at the initial stages of the
big bang to turn once again in a series of big crunches: with the cosmic
order becoming so intensely hot that the seas are set ablaze? (At Takwiir 81:1–7)

At the time of creation, very high-temperature particles

would be moving around so fast that they could escape any attraction
toward each other due to nuclear or electromagnetic forces, but as
they cooled off, one would expect particles that attract each other to

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start to clump together. Moreover, even the types of particles that

exist in the universe would depend on the temperature. At high
enough temperatures, particles have so much energy that whenever
they collide, many different particles, antiparticle pairs would be
produced—and although some of these particles would be
annihilated on hitting antiparticles, they would be produced more
rapidly than they could be annihilated. At lower temperatures,
however, when colliding particles have less energy,
particle/antiparticle pairs would be produced less quickly and
annihilation would become faster than production. And how
immense the job of creation and its perpetuation is you will learn
from the text. The Lord Almighty Himself asserts:
Indeed!

The creation of heavens ‘n’ earth

Was an immense job in a spread
If we compare,
The creation of men ‘n’ clan
Most of the men don’t discern in plan (Al Mu'min 40:57)

Just seek their concern instance

If they’re,
More difficult to be created in a span
Or all the cosmic sway in array
That ‘We’ contrived in precision
Them ‘We’ created in the womb to stay
After a gluey trickle in a collision (Saaffaat 37:11)

And it all leads to the creation of immense Multiverses, an

array of the different strata of parallel universes. So far, scientists have
discovered four strata of parallel universes, with each stratum
comprised of innumerable universes, each universe comprised of
around one billion galaxies, and each galaxy with one hundred billion
stars. Our solar system is 226,000 light-years away from the center of
the Milky Way (our galaxy), and each light-year is six trillion miles.
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This all comprises the ever-expanding cosmic order with an average

speed of three hundred thousand kilometers per second and still
behaves as a closed model, covered and surrounded by the lower skies,
(i.e., with preordained limits or border).

Different Verses from the Holy Qur’an refers to the gigantic panorama
of Multiverses as a closed model:

Can you comprehend His order of creation? Nay! You cannot.

He created the heavens in series of seven
There’s no want or slant in creation
Most Amiable is Lord, immense in initiation
So trend your looks once more to the heavens
Can you discern a bit of slit in generation

Then trend ’a’ talent anew in quest

You’re denied of the flaw in behest
Not even perplexity or poop in the rest (Al-Mulk 67:3–4)

Vow be to Heavenly Piers*in plan

Not seen to the eyes in design
Keeping cosmic sway in span
Added with Zodiacal signs in refine (Al Buruj 085:1)

Billions of stars and galaxies in the Multiverses revolve in

their separate orbits in great harmony. Stars, planets, and satellites
rotate around their axes and in their separate systems altogether. The
concept of velocity in the universe is hard to comprehend. The
dimensions in space are enormous when compared with the
measurements on earth; stars and planets of billions or trillions of

*Electromagnetic and gravitational fields

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tons and galaxies with sizes that can only be grasped with the help of
mathematical formulas whirl toward specified destinations in space at
incredible velocities.

For instance, the earth rotates around its axis at a mean

velocity of about 1,670 kilometers per hour. If we compare the
earth's velocity with that of a bullet having an average velocity of
1,800 kilometers per hour, one can understand the huge velocity of
the earth despite its giant size.

The mean linear velocity of the earth in its orbit is 108,000

kilometers per hour, almost sixty times the velocity of the bullet. (If it
could be possible to design such an automobile, it would travel
around the equator in twenty-two minutes.)

These figures only relate to the earth. We come across

tremendous figures when we examine the dimensions of the solar
system. In the universe, as systems increase in size, the velocity also
increases. The solar system revolves around the center of the galaxy at
a velocity of 720,000 kilometers per hour. The velocity of the Milky
Way, which is comprised of some two hundred billion stars, is
950,000 kilometers per hour.

This tremendous speed is an obvious indicator of the

sensitive equilibrium established in the universe, which is vital to the
existence of the whole cosmic order with life in it. In such a complex
and speedy system, giant accidents may probably occur at any time.
However, as it is stated in the verse, one cannot see a flaw in the
Lord’s creation. After this assertion, how could one think that this
extremely defined and well-determined system could have evolved
and thrived on its own without a definite order of discipline abiding
to keep them in pace and place? That is because nothing in the
universe is left on its own, every single piece in point is under the
control of a definite and well-determined discipline.

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• The Milky Way is a spiral galaxy; with curving arms of stars

pinwheeling out from a center.
• The solar system is about halfway out on one of these arms
and is about 226,000 light-years from the center. A light-year
is about six trillion miles.
• Using a radio telescope system that measures celestial
distances five hundred times more accurately than the
Hubble Space Telescope, astronomers plotted the motion of
the Milky Way and found that the sun and its family of
planets were orbiting the galaxy at about 135 miles per
second.
• That means it takes the solar system about 226 million years
to orbit the Milky Way and puts the most precise value ever
determined on one of the fundamental motions of the earth
and its sun, said James Moran of Harvard’s Smithsonian
Center for Astrophysics in Cambridge, Massachusetts.
• The new measurement of the solar system’s orbit adds new
accuracy to a fundamental fact of the universe. Everything is
moving constantly.
• The earth rotates on its axis at about 1,100 miles an hour, a
motion that creates day and night.
• The earth orbits the sun at about 67,000 miles an hour, a
motion that takes one year.
• The sun circles the Milky Way at a speed of about 486,000
miles per hour. And every object in the universe is moving
apart from the other objects as the universe expands at a
constantly accelerating rate.

Over and above all that, just have the perception of His
creation. There are four types of galaxies:

• Spiral galaxies

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• Lenticular—these are short, spiral galaxies with spiral

structures.
• Elliptical—cosmic footballs, actually ellipsoid in shape
• Irregular Galaxies—distorted by the gravitation of their
intergalactic neighbors.

Some galaxies, like M87 or M77, are several trillion solar masses with
trillions of stars; their diameter ranges from a few thousand light-years
(linear size of the galaxy M32) to a respectable several hundred
thousand light-years as are some Messier galaxies like the Andromeda
Galaxy, M31.

Our Milky Way Galaxy is two hundred and fifty billion solar masses
with a total mass of seven hundred and fifty to one trillion times that
of the sun, and the disc diameter is one hundred thousand light-years.

Can you discern His order of discipline in arrangements in the

cosmic order? Nay! You cannot.

The Multiverses
The very first verse of the first chapter of the Holy Scripture
asserts: “All praises be to the Lord of Multiverses.”

Our scientific data affirmed till early last century that there is
only one universe, but the Holy Qur’an says Multiverses rather than
seven strata of the Multiverses.

There would have been no dispute in various matters of

scientific concern if the scholars would have tried to understand the
philosophy of the Holy Scripture at the early stages when most of the
scientists were disputing in matters of concern.
There was debate over:
• The earth is static?
• No, the earth is moving?
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• The sun is moving?

• No, the sun is static?
The following verses from the Holy Scripture are indicating
the movement of all the heavenly bodies.
Sun follows a defined destiny in trail
Moon intended to steer in trail
The move of the crescent mimics in run
Like of the date-tree leaf in turn
There’s a clear orbit for moon ‘n’ sun
Both sun ‘n’ moon orbit inline
Day ‘n’ night conforms in design
All determined to follow a trek in trail
An’ so to confirm correct confines in scale (Ya Seen 36:37–40)

These questions were perplexing the scientists till the early

nineteenth century, but nobody ever turned to the Holy Qur’an,
which ascertained 1,400 years back that all the universal celestial
bodies are in motion and are tending toward their ultimate end.
Besides that, the whole cosmic sway is built on piers (electromagnetic
fields) that are not visible. How exquisitely Allah Almighty has
referred to the electromagnetic fields functioning as firm and
determined piers but invisible to the eyes.

So we turn to the word Ala'meen, which means “worlds” or

“Multiverses.” You’ll be surprised that it is only a matter of a couple
of years ago, that’s the late twentieth century when the scientists
affirmed that this universe we are living in, and that is made visible
with our most sophisticated equipage about fourteen billion light-
years hence is just one of the billions of other Multiverses turning in
stellar sprawl ever since the creation—the big bang or the divine
decree in dictate: Kûn.

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The Creation of the Multiverses Was an Arduous Job

Guidance in gleam ‘n’ a missive inflow
For the men of sapience in glow

Diligently then trend to endure

For the promise of Lord is true to allure

Beg mercy for your ills in score

An’ keep the glory of Lord in adore
Morn ‘n’ eve and even so more

Those bickering in a trance

The Signs of Lord instance
With no dictum gifted in a glance

They endeavor ‘n’ attempt

For grandeur ‘n’ glory in core
For them not to secure in contempt
So, beg for the refuge of Lord
For He discerns ‘n’ concerns in score

Indeed!
The creation of the heavens ‘n’ earth
A job greater than the life on earth
Yet quite a few don’t discern in mirth (Al Muimoun 40:54–57)

Similarly, in another instance, Allah Almighty asserts that the

creation of mankind was not a real great job, but it was the creation
and discipline of the Multiverses.

Just seek their concern in plan

If they’re tougher to create
Or the Universes in space
We shaped Multiverses in precision
To the men,
We created from a gluey dip in collision

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The Qur’an escorts the man indifferent attitudes of life

besides elucidating quite a few topics of modern-day science.

All in the Heavens ‘n’ earth in sway

Ardor ‘n’ adore Lord in pray
For He’s exalted in might
With sense ‘n’ sagacity so bright
2.
He commands the rule in demand
Of all the Heavens ‘n’ earth in a glance
Decides in creation ‘n’ so in demise
Care ‘n’ controls all in precise (Al Hadid (Iron) 57:1–2)

The subject demands a lot of patience elaborate only in this

context, for the Lord Almighty in the very first verse of the first Surah
of the Holy Scripture has elucidated the proof of His Almighty’s
domains.

The idea of other parallel universes is not just a staple of

science fiction; other universes are now a direct indication of
cosmological observation. Such a change in our psyches seems strange
and inconceivable, but it looks as if we will just have to live with it
because it is supported by astronomical observations. The simplest
and most popular cosmological model today predicts that you have a
twin in a galaxy about 10 x 1028 meters from here. This distance is so
large that it is beyond astronomical, but that does not make the
scientific assertion any less real. The estimate is derived from
elementary probability and does not even assume speculative modern
physics; it is merely that space is infinite (or at least sufficiently large)
in size and almost uniformly filled with matter, as observations
indicate.

In infinite space, even the most unlikely events must take

place somewhere. Perhaps there are infinitely many other inhabited
planets, including not just one but also possibly infinitely many that

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have people with the same appearances, names, and memories as you,
who play out every possible permutation of your life choices.

You will probably never see your other-selves. The farthest

you can observe is the distance that light has been able to travel
during the fourteen billion years since the big bang expansion began.
The most distant visible objects are now about 4 x 1026 meters
away—the distance that defines our observable universe also called
our Hubble volume, our horizon volume, or simply our universe.
Likewise, the universes of your other selves are spheres of the same
size centered on their planets. They are the most straightforward
example of parallel universes. Each universe is merely a small part of a
larger.

By this very definition of “universe,” one might expect the

concept of Multiverses to be forever in the domain of metaphysics.
Yet the borderline between physics and metaphysics is defined by
whether a theory is experimentally testable, not by whether it is weird
or involves unobservable limits. The frontiers of physics have
gradually expanded to incorporate ever more abstract (and once
metaphysical) concepts, such as a round earth, invisible
electromagnetic fields, the slowing down of time at high speeds,
quantum superpositions, curved space, and black holes. Over the past
several years, the concept of Multiverses has joined this list. It is
grounded in well-tested theories, such as relativity and quantum
mechanics, and it fulfills both of the basic criteria of empirical
science: it makes predictions, and it can be falsified.

The key question is not whether the Multiverses exist but

rather how many levels they have. If anything, the Level I Multiverses
sounds trivially obvious. How could space not be infinite? Is there a
sign somewhere saying, “Space ends here—Mind the gap”? If so,
what lies beyond it? Einstein’s theory of gravity calls this intuition
into question.

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Another possibility is that space is infinite, but the matter is

confined to a finite region around us—the historically popular “island
universe” model. In a variant on this model, matter thins out on large
scales. In both cases, almost all universes in the Level I Multiverses
would be empty and dead. But recent observations of the three-
dimensional galaxy distribution and the microwave background have
shown that the arrangement of matter gives way to dull uniformity
on large scales, with no coherent structures larger than about 1024
meters. Assuming that this pattern continues, space beyond our
observable universe teems with galaxies, stars, and planets, and that’s
still the lowermost sky.

That assumption underlies the estimate that your closest

identical copy is 10 x 1028 meters away. About 10 x 1092 meters away,
there should be a sphere with a radius of one hundred light-years
identical to the one centered here, so all perceptions that we have
during the next century will be identical to those of our counterparts
over there. About 10 x 12118 meters away, there should be an entire
Hubble volume identical to ours.

These are extremely conservative estimates, derived from all

possible quantum states that a Hubble volume can have if it is no
hotter than 108 Kelvins. One way to do the calculation is to ask how
many protons could be packed into a Hubble volume at that
temperature. The answer is 10118 protons. Each of those particles may
or may not be present, which makes for 2 x 10118 possible
arrangements of protons. A box containing that many Hubble
volumes exhausts all the possibilities. If you round off the numbers,
such a box is about 10 x 10118 meters across. Beyond that box,
universes—including ours—must repeat. Roughly using
thermodynamics or quantum could derive the same number:
gravitational estimates of the total information content of the
universe.

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The prevailing view in physics today is that the

dimensionality of space-time, the qualities of elementary particles,
and many of the so-called physical constants are not built into
physical laws but are the outcome of processes known as symmetry
breaking. For instance, theorists think that the space in our universe
once had nine dimensions, all on an equal footing. Early in cosmic
history, three of them partook in the cosmic expansion and became
the three dimensions we now observe. The other six are now
unobservable. (Doesn’t it favor the Qur’anic assertion that .you
observe the lowest sky decked with stars and the rest of the six skies
stay beyond your comprehension?). Perhaps they have stayed
microscopic with a doughnut-like topology or because all matter is
confined to a three-dimensional surface (a membrane) in the nine-
dimensional space.

Creation of the Grand Universe and Life

Max Tegmark, in a Scientific American special issue on
parallel universes, asserts something like that our creation and the
creation of the grand universe is a mere stroke of chance as it may
happen that in a hotel you are allotted room number 1967 which
happens to be the same as your date of birth.
Agreed!
We came into being just with a stroke of chance.
Okay!
But how was the hotel constructed without any plan and design
besides all the labor involved in planning and designing over and
above the construction?
Could it be erected only with a stroke of chance?
Even if we agree to the concept of chance; such coincidences happen
only once in a while. If you happen to have the same room on the
same floor for the second or third time in a row, you’ll be quite
concerned about this situation and will be sure that there is someone
behind this, who was arranging all of it.
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As surprising as it appears to be, how frequently does it

happen that you have the room of your date of birth? Once in a
lifetime, if at all it happens to be so. But how would you construe the
fine-tuning of the mass, volume, gravitational force, and speed of
rotation at their axes, which are speeding away in their orbit in the
swarm of the stellar sprawl in the cosmic order, not in the millions
but the billions of trillions, alone and together with all the planets
around? Each is treading in its definite orbit in the cosmic sway in an
extraordinary discipline, one cannot comprehend to grasp. And Lord
Almighty invites you to have look at the whole cosmic order and try
to find out any slit or split in the system, but you cannot. Then once
again, He asserts, “O Man! Try to look at the system once more, and
see if you can find any deviance in the discipline.” No! You really
cannot; it’s a most fascinating arrangement. (Al Mulk).

Can you compromise with such an assertion?

Nobody can defy the role of the supreme nature in all this
order, to which we all attribute the name of Allah Almighty, Lord,
God, or Brahma.

What’s meditation or spirituality that perceives supernatural

notions?
Why is the blood supply to a part of the left parietal lobe in
the brain stopped during deep meditation? And what’s the source of
nutrition or oxygen supply to that part of the brain during
meditation?

How all these effects did came into being with definite laws
from the trivia of an atom to the indeterminate cosmic sway? Then
how come we disregard the most fascinating powerful hand behind
the fine-tuning in the cosmological discipline? Couldn’t there be a
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normal person.

During meditation this part is deprived of

blood supply.
 Rashid Seyal

most mighty nature behind the creation of all these effects and
equipage?
Although the degree of fine-tuning is still debated, these
examples suggest the existence of parallel universes with other values
of the physical constants. The Level II Multiverses theory predicts
that physicists will never be able to determine the values of these
constants from first principles. They will merely compute the
probability distributions for what they should expect to find, taking
selection effects into account. The result should be as generic as is
consistent with our existence.

So should you believe in parallel universes? The principal

arguments against them are that they are wasteful and that they are
weird. Why should nature be so wasteful and indulge in such
opulence as an infinity of different worlds? Yet this argument can be
turned around to argue for Multiverses. What precisely would nature
be wasting? Certainly not space, mass, or atoms—the uncontroversial
Level I Multiverses already contains an infinite amount of all three, so
who cares if nature wastes some more?

The real issue here is the apparent reduction in simplicity. A

skeptic worries about all the information necessary to specify all those
unseen worlds.

A common feature of all four Multiverse levels is that the

simplest and arguably most elegant theory involves parallel universes
by default. To deny the existence of those universes, one needs to
complicate the theory by adding experimentally unsupported
processes and ad hoc postulates: finite space, wave function collapse,
and ontological asymmetry.

Our judgment, therefore, comes down to which we find

more wasteful and inelegant: many worlds or many words. Perhaps

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we will gradually get used to the weird ways of our cosmos and find
its strangeness to be part of its charm.

For what the man, a creation of the Lord (nature), here in

the world is trying to consider today, the Lord Almighty affirmed a
long time ago, like the expansion of and rotation of the universe, the
creation of darkness and black holes, and many other subjects with
which the scientific mind of today is concerned.

Cosmic–Ray Hazard
The galaxy is pervaded with fast-moving particles that can rip
apart DNA and other molecules. Here at the surface of the earth, we
are well protected from this cosmic radiation by the air mass
overhead. Astronauts in near-equatorial orbits are shielded by the
planet’s magnetic field. But those who make long voyages away from
the earth will suffer serious health consequences.

An aspherical shell of water or plastic could protect space

travelers, but it would take a total mass of at least four hundred tons,
which is beyond the capacity of heavy-lift rockets. A superconducting
magnet would repel cosmic particles and weigh an estimated nine
tons, but that is still too much, and the magnetic field itself would
pose health risks. No other proposed scheme is even vaguely realistic.

Biomedical researchers need to determine more precisely how

much long-term exposure to cosmic rays a person can tolerate and
whether medicines could stimulate the body’s natural repair
mechanisms.

The domain of the human being is most probably restricted

to a particular expanse for which he has been created and probably
may not go beyond determining frontiers.

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Within the universe, there is nowhere we can go without

being constantly bombarded by radiation and high-energy particles or
where we would not feel the effects of inertia. We are always
completely under the influence of the laws of universal space. While
with most of our powerful telescopes, we can look back fifteen billion
light-years yonder in the galaxy, it seems to be even much bigger than
our discernment; there could be one hundred billion light-years, all
under the Almighty’s domain.

Intergalactic Medium
A trip from the earth to beyond the Milky Way is a journey
to the emptiest places imaginable. In the interstellar regions of the
galaxy, light from the nearest stars takes years to arrive and the
density of the intergalactic medium (IGM). Scientists are working on
the likelihood of intergalactic travel from the familiar solar
neighborhood into the depths of the most desolate places imaginable.
Our eyes are still adjusting to the unexpected and intricate beauty of
the cosmic web that stretches across the emptiest places.

The Expansion of the Universe

Until the twentieth century, nowhere in the world did a
scientist put forth a theory regarding the expansion of the world.
They did not even raise such a possibility. Stephan Hawking calls this
discovery to be the most important occasion of the twentieth century.
In the Qur’an, the Lord Almighty informed the believers
about the creation and expansion of the universe.

With command ‘n’ control in skill

We rear ‘n’ raise heavens in drill
It’s We, Who create vistas in space
An’ We spread ‘n’ tether in phase
The earth how exquisitely in place (Al-Dhariyat 51:47–48)

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The Rotating Universe and the

Creation of the Day and Night
The fact that all stars, planets, and satellites follow an orbit is
the factor essential in the establishment of the astonishing system in
the universe. Until recently, man’s knowledge about orbits was
limited. However, the Qur’an informed us about orbits back in the
sixth century.

He’s The Lord!

Who created night ‘n’ the day in all?
Besides, the gleam of moon and glitter of the sun
They travel ‘n’ trail ellipse *in stroll Yaa Seen

All the bodies in the universe rotate on their axes as well as

around their separate systems just like the wheels in a factory. The
Qur’an also states that everything in the universe rotates on its axis:

Vow to the Heavens with sprinkle* insight †

An’ earth with streaming springs in play
Besides a range of fauna ‘n’ flora in delight (Al-Tariq 86:11–12)

The motion in the universe is not confined only to orbits.

Our solar system and even other galaxies rotate around other systems.
The earth, together with the solar system, moves five hundred million
kilometers ahead each year. The slightest deviation from the orbit
may cause severe consequences to the overall system. While rotating
around the sun, the earth follows such an orbit that for every eighteen
miles, it only deviates 2.8 millimeters from a linear line. The orbit
followed by the earth never changes. Even the slightest deviation

* Orbit
† Rain
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would cause catastrophic disasters. If the deviation was 2.5 mm

instead of 2.8 mm, then the orbit would be expanding, causing the
temperatures to fall drastically. In such an environment, everything
would freeze. On the other hand, if the deviation was 3.1 mm, then
all living things would burn up.

It is an interesting reflection on the general climate of

thought before the twentieth century that no one suggested that the
universe was expanding or contracting. It was generally accepted that
either the universe has existed forever in an unchanging state or that it
was created at a finite time in the past or less as we observe it today.
In part, this may have been due to people’s tendency to believe in
eternal truths, as well as the comfort they found in the thought that
even though they may grow old and die, the universe is eternal and
unchanging.

Even those who realized that Newton’s theory of gravity

showed that the universe could not be static did not think to suggest
that it might be expanding. Instead, they attempted to modify the
theory by making the gravitational force repulsive at very large
distances. This did not significantly affect their predictions of the
motions of the planets, but it allowed an infinite distribution of stars
to remain in equilibrium—with the attractive forces between nearby
stars balanced by the repulsive forces from those that were farther
away. However, we do not believe such equilibrium wouldn’t be
unstable: if the stars in some regions got only slightly nearer each
other, the attractive forces between them would become stronger and
dominate over the repulsive forces so that the stars would continue to
fall toward each other. On the other hand, if the stars got a bit farther
away from each other, the repulsive forces would dominate and drive
them farther apart.

Another objection to an infinite, static universe is normally

ascribed to the German philosopher Heinrich Olbers, who wrote

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about this theory in 1823. Various contemporaries of Newton had

raised the problem, and Olbers’ article was not even the first to
contain plausible arguments against it. It was, however, the first to be
widely noted. The difficulty is that in an infinite, static universe,
nearly every line of sight would end on the surface of a star. Thus,
one would expect that the whole sky would be as bright as the sun
even at night. Olbers’ counterargument was that the light from
distant stars would be dimmed because of absorption by intervening
matter. However, if that happened, the intervening matter would
eventually heat up until it glowed as brightly as the stars. The only
way of avoiding the conclusion that the whole of the night sky should
be as bright as the surface of the sun is to assume that the stars have
not been shining forever but were turned on at some finite time in
the past. In that case, the absorbing matter might not have heated up
yet or the light from distant stars might not yet have reached us. And
that brings us to the question of what could have caused the stars to
turn on in the first place.

The beginning of the universe had, of course, been discussed

long before this. According to several early cosmologies and the
Jewish, the Christian, and Muslim traditions, the universe started at a
finite and not very distant time in the past. One argument for such a
beginning was the feeling that it was necessary to have a “first cause”
to explain the existence of the universe.

Within the universe, one always explained one event as being

caused by some earlier event, but the existence of the universe itself
could be explained in this way only if it had some beginning.

Another argument was put forward by St. Augustine in his

book The City of God. He pointed out that civilization is progressing
and we remember who performed this deed or developed that
technique. Thus, man and perhaps the universe also could not have
been there that long. St. Augustine accepted a date of about 5000 BC

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for the creation of the universe according to the book of Genesis. (It
is interesting that this is not so far from the end of the last Ice Age,
about 10,000 BC, which is when archaeologists tell us that
civilization began.)

Creation of Darkness
Don’t you care ‘n’ concern the o man?
We created,
The night for the rest to sleep
An’ the day as a glow in delight
Indeed! There’s a word so bright
For all the men ‘n’ clan in sweep (Al-Naml 27:86)

As it is indicated in the Qur’an, the night is specially created

for rest. A few years ago, when scientists calculated the number of
stars and the quantity of light emitted by stars in the universe, they
concluded that the universe should have been bright all the time.
They also could not understand why the earth darkens. This subject
could only be understood after the discoveries that black holes, which
are scattered all around the universe, have a tremendous attraction
force, which absorbs light emitted by stars. This is the main reason
for darkness in the universe. In other words, the darkness is especially
“created.” A detailed discussion is also given in the preceding
paragraph.

Black Holes
In the universe, stars that run out of fuel shrink inwards. At
the last stage of this shrinking process, an enormous force of
attraction with an infinite density and zero volume emerges. This is
called a black hole. The Qur’an attracts our attention to black holes
in the following verses:

Likewise, I call thee o man!

Behold stages ‘n’ spots in promotion
Dwindling of the stars in commotion
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Indeed!
It’s an immense pledge in term
If you care to discern (Al-Waqiah 56:75–76)

In the verse, it is emphasized that the locations of the stars

represent a great force. The fact that black holes appear in the
location of an inflated star and the great force they have are both
indicated in the above-mentioned verses.

The Divine Order of Discipline

The orbit of the sun and moon:

Sun follows a defined destiny in track

Moon intended to steer in track
The move of the crescent mimics in run
Like of the date-tree leaf in turn
There’s a clear orbit for moon ‘n’ sun
Both sun ‘n’ moon orbit inline
Day ‘n’ night conforms in design
All determined to follow a trek in trail
An’ so to confirm correct confines in scale (Yäa seen
36:39–40)

As the moon follows its orbit, sometimes it appears in front

of the earth and sometimes it trails behind the earth. In the
meantime, since it rotates together with the earth around the sun, it
follows an orbit shaped like an “S.” The path of the moon's orbit in
the universe is very similar to a dry date palm branch. The moon
rotates around the earth at a rate of 3,659 kilometers per hour. It
protects itself from the powerful gravitational force of the earth with
the help of this high-rotation velocity. If the moon rotated at a lower
velocity, it would collide with the earth. If it rotated at a higher
velocity, it would go out of its orbit and disappear into space. The
size of the moon and its velocity of rotation affect the earth and cause

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what we call “the tide.” If the moon's force of attraction were more,
then most of the lands on earth would be covered by ocean.

The Creator of earth ‘n’ heavenly court

How He has the scion in support?
For there’s no spouse in around
When He created all in here
He concerns ‘n’ discerns in clear
Your Lord is mighty in abound
There’s no Lord, save Him in sway
Who created all in hither ‘n’ surround?
So trend to beseech (Him)all in prone
He discerns ‘n’ concerns all in adorn
Can you discern His Heavenly array?
But He apprehends trivia in trace
Lord beholds all concern in grace
There’re signs from the Lord so clear
Who so reason in a term?
It’s fair for him to discern
Who’s blind to concern in the core?
The infliction is for him to endure
Lord is not to care his doom in score (Al-An’aam 6:101–104)

The Sun
Let us consider the mass of the sun because the mass of a star
determines its luminosity. And using the basic possible limits, only if
the sun’s mass falls into the narrow range between 1.6 x 1030 and
2.4 x 1030 kilograms, would it create luminosity besides heat to
sustain life on the earth. Otherwise, Earth’s climate would be colder
than that of present-day Mars or hotter than that of present-day
Venus. The measure of solar mass is 2.0 x 1030 kilograms. At first
glance, this apparent coincidence of the habitable and observed mass
values appears to be a wild stroke of luck. Stellar masses run from 1029
to 1032 kilograms, so if the sun acquired its mass at random, it had
only a small chance of falling into the range that would make earth
habitable. But one can explain this apparent coincidence by
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postulating an ensemble and a selection effect by nature (the fact that

we find ourselves living on a habitable planet). Such observer-related
selection effects are referred to as “anthropic,” and although the “A-
word” is notorious for triggering controversy, physicists broadly agree
that these selection effects cannot be neglected when testing
fundamental theories.

How delicate is the cosmological discipline?

Changing their values by a modest amount would have
resulted in a qualitatively different universe—one in which we
probably would not exist. If protons were 0.2 percent heavier, they
could decay into neutrons, destabilizing atoms. If the electromagnetic
force were 4 percent weaker, there would be no hydrogen and no
normal stars. If the weak interaction were much weaker, hydrogen
would not exist; if it were much stronger, supernovae would fail to
seed interstellar space with heavy elements. If the cosmological
constant were much larger, the universe would have blown itself apart
before galaxies could form.

The distance between the earth and the sun is about 150
million kilometers. Despite this great distance, it conveys heat and
light to the earth. The light then contributes to the growth of plant
life and evaporates water from the ocean and other sources. It plays a
pivotal role in the production of winds and accomplishes
innumerable operations that are indispensable to the existence of life
on earth.

The power inherent in sunlight is generated by the

transformation of hydrogen atoms into helium. Each second, 616
billion tons of hydrogen is transformed into 612 billion tons of
helium. In the meantime, the energy ejected is equivalent to the
explosion of five hundred million hydrogen bombs. The sun is only
one of the two hundred billion stars in the Milky Way. Although it is
325,000 times wider than the earth, it is considered to be one of the
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small stars in the universe. It is a distance of 226 thousand light-years

to the center of the Milky Way (One light-year equals six trillion
miles).

As a star, the sun is a typical yellow dwarf and most

inconspicuously located in a spiral arm near the outer edge of the
Milky Way. In orbiting the center of the galaxy, it whirls toward the
constellation at a velocity of about 720,000 kilometers per hour;
accordingly, the sun, together with the earth, moves 720,000 x 24 =
17,280,000 kilometers in a day.

The Shape of the Earth

He contrived,
Heavens ‘n’ the earth, due shape ‘n’ size
He folds* night over a day insight
An’ day folds over the night in a plight
Sun ‘n’ moon abide a plan in precise
Submissive to Lord, in code ‘n’ devise
Each conforms the way in sway
Determined by the Lord in term
Lord Astral O August in Demand
He relents ‘n’ remits in turn
Then condones in command (Al-Zumur 39:5)

The statements used in the verses that describe the universe

are quite striking. The Arabic word translated as “overlap” in English
is Tekvir. The precise meaning of Tekvir is to “to wind … round or
to wrap … around.” Consequently, the act of night overlapping the
day and vice versa is only possible if the earth has a spherical shape.

* How nicely this illustrates that the earth is round, as if folding a wrapper around a
rounded object.
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Mountains and Earthquakes

He,
Created the universes instance
Without * any seeable piers in a glance
What you can’t discern in a span
Mountains settled on the earth so firm
Lest it should shiver ‘n’ quiver in term
Dispersed all sentient breed ‘n’ creed
Convey shower from the sky in proceeds
Bear on earth in all sort ‘n’ spot
Defined splendid creation in the plot (Luqman 31:10)

Haven’t ‘We’ created the earth to reside?

So spacious ‘n’ capacious in size ‘n’ space
Mountains fixed, pin ‘n’ plugged in place (Al-Naba 78:6–7)
What the science of geology tells us about the mountains
today is the elucidation of the verses cited above. One of the features
of the mountains is that they exist on the endpoints of geological
plates of the earth and bind them together. This function of the
mountains is like nails that hold the plates in firm proximity. Apart
from that, the pressure made by mountains on the surface of the earth
prevents the effects of magma motion occurring in the core of the
earth from coming to the surface and breaking the earth’s crust into
pieces.

Pairs in Creation
Glory be to The Lord, Who turned in a plan
Created pairs of all the beings in a span
That may be within plant site ‘n’ spot
Your own ‘n’ else, you cannot hint in the plot (Surah Yäa Seen 36:36)

* Invisible piers, (i.e., gravitational and electromagnetic fields)

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The “pairs” indicated in the verse refer partly to the concept

of gender in the animal and plant kingdom. Yet, the statement “…
and other things of which they do not know” includes a wider range
of meanings. The English scientist Paul Dirac discovered antimatter
and was rewarded with the Nobel Physics Prize in 1933 for his
discovery. This startling discovery, which was called “partite,”
revealed that matter was created in pairs. The antimatter carries the
opposite properties of matter. At the time of creation, the universe
would have contained mostly photons, electrons, and neutrinos
(extremely light particles that are affected only by the weak force and
gravity) and their antiparticles, together with some protons and
neutrons.

For instance, contrary to matter, the electrons of antimatter

are charged positive (+), and its protons are charged negative (-). As
the universe continued to expand and the temperature to drop, the
rate at which they were destroyed by annihilation, as most of the
electrons and anti-electrons annihilated each other to produce more
photons, leaving only a few electrons. The neutrinos and
antineutrinos, however, would not have annihilated each other,
because these particles interact with themselves and with other
particles only very weakly.

The assertion in the Perfection of Multiverses

He created skies in series of seven
There’s no want in slant in term of creation
Most Amiable is Lord, immense in the initiation
So trend your looks once more to the heaven
Can you discern a bit of slit in the creation
Then trend ‘n’ talent anew in quest
You’re denied of a flaw in behest
Not even perplexity or confusion in the rest (Al-Mulk 67:3–4)

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Perfection in the Human Creation

Lord then commanded Iblis in supreme
What hinders you to prostrate in demand?
One I fashioned so absolute ‘n’ refined
Created in ‘My’ special care ‘n’ command
Are you snobbish ‘n’ conceited to decline?
The man I created quite high in esteem (Saad 38:75)

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The Fate of the Universe

The laws of gravity were incompatible until recently with the
belief that the universe is unchanging in time; the fact that gravity is
always attractive implies that the universe must be either expanding
or contracting. According to the general theory of relativity, there
must have been a state of infinite density in the past, before the big
bang, which would have been an effective beginning of time.
Similarly, if the whole universe re-collapsed, there would be another
state of infinite density in the future, the big crunch, which would be
the end of time. Even if the whole universe did not re-collapse, there
would be singularities in any localized regions that collapsed to form
black holes. These singularities would be the end of time for anyone
who fell into their black holes. His Almighty had complete freedom
to choose, what happened and how the universe began and how the
singularities would converge to their circumstances.

There are the laws that tell us: Firstly, how the universe
changes with time. (If we know what the universe is like at any one time,
these physical laws tell us how it will look at any later time.) Secondly, there
is the question of the initial state of the universe. Some people feel
that science should be concerned with only the first part; they regard
the question of the initial situation as a matter of metaphysics or
religion. They would say that Almighty, being omnipotent, could
have started off the universe anyway, he wanted. That may be so, but
in that case, He also could have made it develop in a completely
arbitrary way. Yet it appears that He chose to make it evolve in a very
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regular way according to certain laws. It, therefore, seems equally

reasonable to suppose that there are also laws governing the initial
state.

Scientists still stand divided concerning the fate of the grand

universe. The Qur’an gives a definite plan of its ultimate end with
creation anew or another big bang.

It turns out to be very difficult to devise a theory to describe

the universe all in one go. Instead, we break the problem up into bits
and invent several partial theories. Each of these partial theories
describes and predicts a certain limited class of observations,
neglecting the effects of other quantities or representing them by
simple sets of numbers. It may be that this approach is completely
wrong. If everything in the universe depends on everything else
fundamentally, it might be impossible to get close to a full solution
by investigating parts of the problem in isolation.

We do not yet have such a theory and we may still be a long

way from having one, but we do already know many of the properties
that it must have.* Now, if you believe that the universe is not
arbitrary but is governed by definite laws, you ultimately have to
combine the partial theories into a completely unified theory that will
describe everything in the universe. The general theory relatively
describes gravity as a warping of space-time by the mass and energy in
it. The other phenomena that are going to accompany this expected
change and of which the Qur’an has spoken in detail can give us a
clear idea of this change. These phenomena are:

1. The Sundering Verse 1—The rending asunder of heaven: when heavens are
split asunder
2. The Cleaving Asunder Verses 1, 2—The scattering of the planets: when the
heaven is cleft asunder and when the planets are dispersed
3. The Folding Up Verse 6—The turning of the seas into flames

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4. Resurrection Verse 9—The vanishing of the moon

5. Al Zumur 39, Verse 67—The earth and skies will be in the handful of
Allah Almighty.

The Qur’an tells that the end of the solar system will take place all of
a sudden, as if in a twinkling of an eye. It will have no conspicuous
preliminaries. From what the Qur’an has mentioned, we can deduce
that the sun and for that matter, all the stellar bodies are going to
explode, expulsing colossal swarms and the gloom of conflagration
that will turn the seas into flames and conclude life on earth. The
gravitational impetus of the sun will dwindle in so much as the
centrifugal intensity of the planets will overwhelm it, and the sun will
relinquish command over them. In due course, our planetary system
will be disseminated.

Science predetermines two hypotheses. The first one is that

the sun may burst and erupt like some of the other stars and turning
it into a black hole. The second is that the sun will become very cold
promptly giving reddish light and then receding to disappear.

The two hypotheses assert that the solar system will come to
an end. Science cannot take something for granted. The different
Qur’anic verses affirm the ultimate fate of the grand universe. Science
simply sets the hypothesis that has to be accepted by time. Scientific
knowledge still has a long way to accomplish the skill to appreciate
the truth of the philosophy of the Holy Scripture.

Science seems to have uncovered a set of laws that, within the

limits set by the uncertainty principle, tell us how the universe will
develop with time if we know its state at any one time. The Lord
Almighty originally determined these laws, but how did He choose
the initial state or configuration of the universe?

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One possible answer is to say that the Lord Almighty chose

the initial configuration of the universe for reasons that we cannot
hope to understand. This would certainly have been within the power
of an omnipotent being, which started it off in an inconceivable way.
The whole history of science has been the gradual realization that
events do not happen arbitrarily, but rather reflect a certain
underlying order, which could only be divinely instigated. It would
be the only natural to suppose that this order should apply not only
to the laws but also to the conditions at the boundary of space-time
that specify the initial state of the universe. There may be a large
number of models of the grand universe with different initial
conditions that all obey the laws. There ought to be some principle
that picks out one initial state and hence one model to represent our
universe.

In the classical theory of gravity, which is based on real

space-time, there are only two possible ways the universe can behave:
either it has existed for an infinite time, or else it had a beginning at a
singularity at some finite time in the past. In the quantum theory of
gravity, on the other hand, a third possibility arises. Because one is
using Euclidean space-times, in which the time direction is on the
same footing as directions in space, it is possible for space-time to be
finite in extent and yet to have no singularities that formed a
boundary or edge. Space-time would be like the surface of the earth,
only with two more dimensions. The surface of the earth is finite in
extent, but it doesn’t have a boundary or edge; if you sail off into the
sunset, you don’t fall off the edge or run into a singularity.

So the quantum theory of gravity has opened up a new

possibility, in which there would be no boundary to space-time and
so there would be no need to specify the behavior at the boundary.
Scientists affirm there would be no singularities at which the laws of
science broke down, and there would be no edge of space-time.

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One could say that the boundary condition of the universe is

that it has no boundary.
The universe would be completely self-contained and not
affected by anything outside itself. It would neither be created nor
destroyed. It would just “be.” Some scientists, like Stephen
Hawking, at one stage thought of the possibility that space-time was
finite but had no boundary, which means that it had no beginning,
no moment of creation.

Einstein’s general theory of relativity, on its own, predicted

that space-time began at the big bang singularity and would come to
an end either at the big crunch singularity (if the whole universe re-
collapsed) or at a singularity inside a black hole (if a local region, such
as a star, were to collapse). Any matter that fell into the hole would be
destroyed at the singularity, and only the gravitational effect of its
mass would continue to be felt outside. On the other hand, when
quantum effects were taken into account, it seemed that the mass or
energy of the matter would eventually be returned to the rest of the
universe and that the black hole, along with any singularity inside it,
would evaporate away and finally disappear. Could quantum
mechanics have an equally dramatic effect on the big bang and big
crunch singularities? What happens during the very early or late
stages of the universe, when gravitational fields are so strong that
quantum effects cannot be ignored?

Einstein’s equations for relativity indicated that the universe

was expanding. This bothered him because if it was expanding, it
must have had a beginning and a beginner. Since neither of these
appealed to him, Einstein introduced a “fudge factor” that ensured a
“steady-state” universe, one that had no beginning or end. But in
1929, Edwin Hubble showed that the farthest galaxies were fleeing
away from each other, just as the big bang model predicted. So in
1931, Einstein embraced what would later be known as the big bang
theory, saying, “This is the most beautiful and satisfactory

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explanation of creation to which I have ever listened.” He referred to

the “fudge factor” to achieve a steady-state universe as the biggest
blunder of his career.
Cosmologists have not yet determined if there is enough
mass in the universe to make it contract again or if it will just keep
expanding. A one-time explosion is not very satisfying, theoretically.
So, a cyclic series of infinitely many big crunches is preferred. But if it
keeps expanding, then it only happened once.
Qur’anic verses, favor an infinitely prolonged series of big
crunches after the big smash with the eventual festering of the whole
cosmic order. It defines the initial boundary conditions of the closed
system where everything eventually would go wrong, but not as a
singularity, as in a state of expansion of the grand universe. What
would happen at that instance is elucidated in the Holy Qur’an. The
lower skies and the universe are torn and ripped apart and would then
start contracting with a series of big crunches, and the entire solar
system would become so hot (i.e., once again conflagration like in the
initial state when the seas will be put to a blaze). Thereafter, the
whole cosmic order will eventuate in an ultimate boundary (i.e., a
singularity, providing the seedling for the next creation). And how it
will happen is for the future scientist to reason and postulate.
The Qur’an undoubtedly indicates boundary conditions in
expansion; the lower skies are the limit. It also clearly mentions the
fate of the universe.

(Expansion of the Universe)

With power ‘n’ skill in pace
We rear ‘n’ raise sky in place
It’s We, Who create vistas in Space
An’ We spread ‘n’ secure in phase
The earth how exquisitely in place (Al-Dhariyat 51:47–48)

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(Boundary Condition of the Closed System)

Accomplished order of the heavens

Consigned them the task obey
All then created:
In eons two, the skies in sevens

Decked the skies in adorn

Lower of the sky with stars in glow
Granted it guards around inflow
Lord, exalted in Might with Sapience in score (41:12)

Lower of skies decked in array

With elegant stars dispersed in sway (Al-Saaffaat 37:06)

(Boundary Condition)
Raised the Heavens and set its brink
That you may not transgress* its brim (55:07–08)

(Boundary Condition with a Definite Time for the Big Smash)

They seek to rush, castigation †to strike

A penalty would’ve surely come to stay
Had it not been a (definite) time in plight

Surely it’ll come to strike in stance

Quit abrupt in span
What they really cannot discern in plan (Al-Ankaboot 29:53)

* Lower sky, the limit

† Doomsday (Big Smash)
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Because the universe is expanding at a definite speed to the boundary

limits of the closed model (i.e., the lower skies) It would take a
specific time for the expanding model of the Multiverses, when it
would strike the boundary limits, it will be just in the flash of a
moment.

(Big Smash)

The Hour, destined is to loom in abrupt

When moon will shred to split in squirt ( Al-Qamar 54:01)

(Next Creation)

It’s Lord!
Who occasions the course in creation?
You’ll be there before Lord in contrition
When He does it again in initiation (Al-Ruum 30:11)

(Big Smash and Next Creation)

The Day ‘We’ will smash heavens in twirl

Recorder to list up a scribble in a swirl

We’ll create the cosmic array once again

As We began first creation to remain

It’s in-demand secured to stay

We to accomplish once again in array (Al-Anbiya’
21:104)

The heavens split asunder instance

Turning as leather, red to glance (Al Rahman 55:37-38)

The sky pierced ‘n’ parted in asunder

His word of commitment surely to assume
It may happen in a flash of thunder (Al Muzzammil 73:18)
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Sun shrinks ‘n’ dwindles in glitter

Stars wither to lose in a flicker

Mountains dwindle in a haze

She-camel conceived of months ten
Let loose there ‘n’ then
Wild beasts gathered in a daze
There the seas simmer in a blaze
Souls then group the alike in pace (Al Tekvir-The Folding Up 81: 1–7)

To comprehend the fate of the universe, it is expedient to

understand the nature of the arrows of time.

Bestowed you the life,

To allure the boons in here
Then the doom of death in a plight
Causing you again to live in there
Indeed!
Man is quite peeved in here (Al-Hajj 22:66)

After a bit of introduction regarding the fate of the universe

as discussed in various verses of the Holy Scripture, let us now
consider the fate of the universe in the light of modern-day science.

Thermodynamic Arrow of Time: It deals with the

transformation of heat available to another form of energy, and so
there is a constant relation between the energy expended in the form
of heat and energy gained in any other form.

Entropy: That’s the measure of molecular disorder existing in

a system or how much of the thermal energy is unavailable for
conversion into a mechanical source.

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Before really explaining the thermodynamic arrow of time, I

would like to quote the Qur’an about boundary conditions: “Lower
Sky is decked with Stars” (37:06; 41:12).

Stellar sprawl is taking place according to an orderly design

in all directions, so the lower skies should also be in all the directions
like a surrounding cover, thus forming a closed system model.
Disorder, or entropy, always increases as described inMurphy’s Law.
(The lower sky forms the global expansion limits of the cosmic
order.)

Why don’t we see the broken cups gathering themselves

together off the floor and jumping back onto the table? That is
forbidden by the second law of thermodynamics. This says that in a
closed system, disorder or entropy always increases with time.
(According to Murphy’s Law, things always go wrong in a closed
model!)

An intact cup on the table is in an orderly state, whereas a

broken cup on the floor is in a disorderly state. One can see the intact
cup on the table and discern a broken cup on the floor as a future
concern, but not the other way round. The increase in entropy or
disorder with time is one example of the thermodynamic arrow of time.

Psychological Arrow of Time: This is the direction in which we

feel the past (we remember), the present we hold, and the future (we
cannot envision).
Cosmological Arrow of Time: This is the direction of time in
which the universe is expanding. If ever the universe starts contracting
again, the cosmological arrow of time will reverse.
Interminable Arrow of Time: It is expedient to define the
future trends of the cosmic order and to understand this, we have to
incorporate the period when space and time were one and there was
no order of discernment of time. We termed it nihility or Fanaa. This

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arrow of time took its stride before singularity when the Lord
Almighty evinced Himself when He created the angels and other
exigencies that we cannot discern to concern, and it shall follow
forever in a definite direction.
Today, all the four arrows of time are pointing in one
direction. If there are no boundary conditions for the universe
together which the weak anthropic principle can explain, why do all
the four arrows of time point in the same direction, and why should a
well-defined arrow of time exist at all?

Scientists and philosophers sometimes discuss what are called

“anthropic principles.” The word “anthropic” is derived from ancient
Greek and means that something pertains to humans or the period of
human existence. Anthropic principles usually tackle the awkward
question of whether or not our universe is somehow just right for life
to occur. The argument goes that if only a few fundamental physical
laws, or physical constants, in the universe were just a bit different, it
would have failed to produce life. But we do not currently have good
explanations for why the physical parameters of the universe are what
they are. So the question stands out: why did our universe turn out to
be so suitable for life at all? Isn’t that incredibly unlikely?

But unlike the preceding assertion, since there is a definite

boundary condition for the grand universe, we shall see that there
must be a well-defined thermodynamic arrow and cosmological arrow
of time, but they will not point in the same direction all through
space-time, and as long as they do, it is conceivable for intelligent
beings like us to exist and all the order of nature to endure. If ever the
cosmological arrow of time reverses and the universe starts
contracting, eventuating in a series of big crunches after a big smash,
it will culminate in a singularity, a seedling for a future big bang.

And how is this going to be?

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The universe would have started with a period of exponential

or inflationary expansion, in which it would have increased in size by
a very large factor. During this expansion, the density fluctuations
would have remained small at first but later would have started to
grow. The expansion slowed down in the regions, where the density
was higher, by the gravitational pull of the extra masses in the
universe. Eventually, such regions would stop expanding and collapse
to form galaxies, stars, etc.

Some of the galaxies are speeding away and expanding at a

greater speed, others at a slower. That’s relative to the celestial swarm
within the galactic pace of the particular galaxy, but the overall
expansion of the Multiverses is at a uniform pace.

An open universe, corresponding to an omega-less one, will

expand forever. The matter will spread thinner and thinner. Galaxies
will exhaust their gas supply for forming new stars, and old stars will
eventually burn out, leaving only dust and dead stars. The universe
will become quite dark and, as the temperature of the universe
approaches absolute zero (i.e., -273.15 on the Celsius scale or -459.67
on the Fahrenheit), it will become quite cold. The universe will not
end, exactly, just peter out in a big chill.

If Omega equals exactly one, then the cosmic expansion will

coast to a halt infinitely far into the future; the universe will not end
in a big crunch nor expand into an infinite big chill but will remain at
equilibrium.

The expansion of a closed universe, with an Omega greater

than one, will slow down until it reaches a maximum size. (The lower
skies are the limit.)

In the event of a big smash, when everything will be

happening in the cosmic order, singularities in the black hole with the

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ultimate energy, as the gravitational force, of the mass destroyed

within it will be passed to the rest of the universe. Eventually, the
gravitational effect of the universe will become very strong. Could
quantum mechanics possibly play a dramatic role, like at the initial
stages of the big bang to create once again a series, like a video of the
big bang and dispersion run backward? The universe will become
denser and hotter until it ends in an infinitely hot, infinitely dense
big crunch, providing the seedling for another big bang. The Qur’an
affirms this narration (At Takwir 81:1–7).

This last case is consistent with the inflation hypothesis and

also commands the most observational support. Even though
scientists assume that the universe’s fate lies billions of years in the
future, it’s the only one we have. The Surah 81: Folding Up in Verse
1–7 (series of big crunches) elucidates the fate of the grand universe.

No other object in the universe is as efficient at converting

matter into energy no other object can act as a gigantic spinning
electrical battery capable of expelling matter at nearly light speed
across tens of thousands of light-years.

Matter falling into a black hole does not go down quietly. It

moves at a tremendous speed as it approaches the event horizon,
spiraling around in hypervelocity loops if the black hole is spinning.
Should that material intersect and collide with anything else on the
way, the potential exists for an enormous release of kinetic energy,
converted into the motion of atomic and subatomic particles and
electromagnetic radiation. Produced well before reaching the event
horizon, these particles and photons can escape, surging back out into
the universe. A crude analogy is to liken this to water draining noisily
from a bathtub. As the liquid falls into the drainpipe, some of its
swirling kinetic energies are converted into sound waves of water
bashing against molecules of air. The sound waves move faster than
the water as they escape. In the case of a giant black hole, the energy

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expelled during such digestive episodes can have wide-ranging effects

on the surrounding galaxy.

The text of this paragraph very clearly explains that why the
creation was not quite possible without an intelligent mind behind all
this cosmic sway.

Conclusion
The creation of the Multiverseswith all the physical laws,
substance, and energy along with the creation of innumerable strata
of universes with billions of galaxies in each universe and then billions
of stars in each galaxy rushing away from the core of creation (with a
speed of three hundred thousand kilometers per second) toward the
lowest sky to ultimately smash against it, leading to series of big
crunches and finally be reduced to a seedling for the creation of the
Multiverses anew.

This will be a time when the temperature at the core of

creation will be probably be reduced to absolute zero (i.e. –273°C or -
459.67°F). But once again, the creation of energy will be taking place
with immeasurable temperatures at the site of the big smash, where
different stars will be swallowed by the black holes, releasing intense
gravitational force in the space that would create massive
temperatures in the cosmos, as at the time of creation or the big bang.
Then, eventually, the black holes will also evaporate, releasing
immense gravitational and electromagnetic forces. The two combined
i.e., intense gravitational and electromagnetic forces will wrap up
space, substance, and energy, and then it will wrap itself up under its
enormous gravitational force to an infinitely invisible point, the
nullity, the seedling for the next creation, when the time (i.e. the
thermodynamic, the cosmological, and the psychological arrows of
time) will cease to exist but for the interminable arrow of time that
will perpetuate in an ever infinite direction waiting for the message of
the Almighty for the new creation (Al-Anbiyaa 21:104).
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To conclude once again on the fate of the Multiverses, we

review the most probable possibility in the light of the Holy
Scripture. (This is food for thought for the cosmologist in reviewing
their postulates.)

Most of us are very familiar with the idea that our planet is
nothing more than a speck orbiting a typical star, somewhere near the
edge of an otherwise un-noteworthy galaxy. In a universe populated
by billions of galaxies that stretch out to our cosmic horizon, we are
led to believe that there is nothing special or unique about our
location. But what is the evidence for this cosmic humility? And how
would we be able to tell if we were in a special place? Astronomers
typically gloss over these questions, assuming our typicality
sufficiently obvious to warrant no further discussion. To entertain the
notion that we may have a special location in the universe is, for
many, unthinkable. Nevertheless, that is exactly what some small
groups of physicists around the world have recently been considering.

Ironically, assuming ourselves to be insignificant has granted

cosmologists great explanatory power. It has allowed us to extrapolate
from what we see in our cosmic neighborhood to the universe based
on the cosmological principle—a generalization of the Copernican
principle that states that at any moment in time, all points and
directions in space look the same. Combined with our modern
understanding of space, time, and matter, the cosmological principle
implies that space is expanding, the universe is getting cooler and it is
populated by relics from its hot beginning—predictions that are all
borne out by observations.

This accelerating expansion is the big surprise that fired the

current revolution in cosmology. Matter in the universe should tug at
the fabric of space-time, slowing down the expansion, but the
supernova data suggest otherwise. If cosmologists accept the

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cosmological principle and assume that the assertion happens

everywhere, we are led to the conclusion that the universe must be
permeated by an exotic form of energy that exerts a repulsive force.

Eventually, in a series of big crunches, the ever-expanding

universe will dash against the strata of the lower sky and then
everything will be in confusion and chaos; the stellar bodies will be
swallowed by the black holes. Their gravitational force will be
dissipated in the universe. The thermodynamic arrow of time once
again will be reversed with billions and trillions of Celsius
temperature, eventually, the black holes will also evaporate. The
extreme gravitational force with electromagnetic force will then sweep
across the whole universe that will squeeze space and time into an
infinitely small dot(i.e., the thermodynamic and the cosmological
arrows of time will be reversed). The reversal of the cosmological
arrow of time will make the existence of life impossible; the existence
of the psychological arrow of time will be quite improbable.
Ultimately, the intense gravitational force will swallow itself after
swallowing the space (energy) and time to virtually a small point, as
Allah Almighty reiterates in the Holy Qur’an (Al Zumur 39:67):

They don’t have the wit in part

Infinite rule of Thy Lord in art
As affirmed in demand
Day of Doom in command
He’ll hold the earth in a clasp
An` heavens,
Swathed around (Right of His hand) in the grasp
Glory be to The Lord in pray
Exalted is He, well above duo in stay
What they assign other than Him in pray (Al Zumur 39:67)

This verse elucidates that Allah Almighty will hold the command of
Multiverses and the skies in His hand on doomsday. This very clearly
explains that the whole cosmic sway is nothing, but the mighty power

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of His Almighty Allah, Who will then recreate the whole cosmic sway
with life in it as repeatedly affirmed in the Holy Scripture.
Surprisingly, the scientists also believe that this universe will
eventuate into a singularity or the nullity that will be the seedling for
the next creation.

The fate of the universe, to sum up once again:

There was a singularity at the preliminary stage that kicked off as the
big bang with conflagration and the continual expansion of the grand
universe.

Boundary condition
The lower skies are the limit or boundary.
Then there will be a big smash.
The cosmological arrow of time will be reversed
(But along the interminable arrow of time)
This will result in series of big crunches with conflagration.
This will eventuate in a singularity.
The singularity will provide a seedling for the next creation or big
bang (21:104; 24:35; 37:06; 55:7–8; 82:1–4).

The Prophets (Al Anbiyaa 21:104)

The Day We’ll whirl heavens in twirl
And a recorder list up a scribble in a swirl
As “We” began the first creation in sway
We’ll trend to it once again in array
It’s pledged from “Us” in pace
We to assert once more to place

Al Isra (17:99)
Don’t they perceive and conceive
Who created heavens ‘n’ earth a retrieve
Has Dictum to create like anew in plan
He’s ordained the time in a span
For what there’s no waver to perceive

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Al-Hajj (22:66)
He endows life to reside
An’ causes doom of death in stride
Then He’ll bestow life once more in trail
Indeed!
Man is quite peeved on scale

Al Nõõr (24:35)
Lord is the Only Glow in Gleam
Of the heavens and earth in esteem
The semblance of His light is like a beam
Wherein the lamp is placed in a nook
The lamp is put like in glass (sway in brook)
The glass as a lustrous star in glow
Lamp in aglow of (sacred) oil in flow

Al Safaat (37:06)
The lower of the sky ‘We’ decked in an array
With elegant stars dispersed in sway

Al Rahman (55:7–8)
Raised the Heavens and set its brink
That you may not cross its brim

Al Rahman (55:37–38)
An’ when the heaven splits asunder
Becoming red like teguments cover

Al Infitar (82:01–04)
When the Sky is fissured to shreds
Stars reduce to dot in threads

Graves spurt `n` explode

When oceans surge inflow

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Divine Perception of Time

and Wormhole Theory ‫واﻗﻌﻪ ﻣﻌﺮاج‬

In the light of modern-day science, if someone can reach a speed

many- a- times the speed of light and move to a point in the cosmic
sway (a multiple of trillion and trillion kilo-meters the speed of light),
through stationary (elevator- type) “Marij” wormholes and come back
with same speed through moving wormholes “Hubuk” will be back
in the same time of departure.

There was a young lady of White

Who traveled much faster than light?
She departed one day,
In a relative way
And arrived on the previous night

Such stationary and moving wormholes exist as a relic of the Big-

Bang (Stephen Hawking- Brief History of Time)
Prophet Muhammad PBUH Traveled with Arch Angel Gabriel with a
speed (where the concept of space and time fails):
300,000×60×60×24×354.603948×1000××354.603948×50,000×600 km/sec
We don’t find any reference of the days in a year, with Almighty in havens, if somebody can, please
intimate the undersigned.

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Elucidating the Prophet’s Journey of Meerááj

In physics, a wormhole is a hypothetical topological feature
of space-time that would be, fundamentally, a “shortcut” through
space-time. For a simple visual explanation of a wormhole, consider
space-time visualized as a two-dimensional (2D) surface. If this
surface is folded along a third dimension, it allows one to picture a
wormhole “bridge”. (Please note, though, that this is merely a visualization
displayed to convey an essentially un-seeable structure existing in 4 or more
dimensions. The parts of the wormhole could be higher-dimensional analogs for
the parts of the curved 2D surface; for example, instead of mouths which are
circular holes in a 2D plane, a real wormhole’s mouths could be spheres in 3D
space.) A wormhole is, in theory, much like a tunnel with two ends
each in separate points in space-time.

There is no observational evidence for wormholes, but on a

theoretical level, there are valid solutions to the equations of the
theory of general relativity which contain wormholes. Because of its
robust theoretical strength, a wormhole is also known as one of the
great physics metaphors for teaching general relativity. The first type
of wormhole solution discovered was the Schwarzschild wormhole
which would be present in the Schwarzschild metric describing an
eternal black hole, but it was found that this type of wormhole would
collapse too quickly for anything to cross from one end to the other.
Wormholes which could be crossed, known as traversable wormholes,
would only be possible if exotic matter with negative energy density
could be used to stabilize them. (May physicists such as Stephen
Hawking, Kip Thorne, and others believe that the Casimir effect is
evidence that negative energy densities are possible?) Physicists have
not found any natural process which could be predicted to form a
wormhole naturally in the context of general relativity, although the
quantum foam hypothesis is sometimes sued to suggest that tiny
wormholes might appear and disappear spontaneously at the Planck
scale, and stable versions of such wormholes have been suggested as
dart mater candidates. It has also been proposed that if a tiny

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wormhole held open by a negative-mass cosmic string had appeared

around the time of the Big Bang it could have been inflated to
macroscopic size by cosmic inflation.

A beam of light traversing a path between two points in

curved space-time can take longer to complete the journey than a
hypothetical spaceship taking advantage of a wormhole’s shortcut
connection between the two distinct regions of space-time.

Although they may seem more the stuff of science fiction

than science fact, physicists first dreamed up the idea of wormholes.
In 1935, Albert Einstein and Nathan Rosen realized that general
relativity allows the existence of “bridges,” originally called Einstein-
Rosen bridges but now known as wormholes. These space-time tubes
act as shortcuts connecting distant regions of space-time. By
journeying through a wormhole, you could travel between the two
regions faster than a beam of light would be able to if it moved

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through normal space-time. As with any mode of faster-than-light

travel, wormholes offer the possibility of time travel.

Until recently, theorists believed that wormholes could exist for

only an instant of time, and anyone trying to pass through would run
into a singularity. But more recent calculations show that a truly
advanced civilization might be able to make wormholes work. By
using something physicists call “exotic matter,” which has negative
energy, the civilization could prevent a wormhole from collapsing on
itself.

The text in the verse # 7 '‫ ' ُﺣ ُﺒﮏ‬in Surah Al-Zariat ‘winnowing
winds’ – winds spinning around the wormhole, probably beyond the
speed of the ‘light’ perhaps keep the wormholes stable and not let them
collapse. (I am not sure but could it be possible?)

The stuff of science fiction looks like a reality, but perhaps

someday in the far future; it could also turn into science fact.

The description given in the Holy Scripture about the

wormhole seems to quite interesting and it invites the scientists to
seek guidance from the Holy Scripture.

There are three definite passages in the Qur’an indicating

different types of passages or the stargates or the wormholes in the
different strata of the cosmic order.

Tareeque 23:17; Al-M’aarij.70:3–4; Al-Zariat Al-Hubuk verse 51:7

Modern Science is trying to learn the details of these

wormholes, and in this context, there are quite a few theories that are
beyond the scope of this book to discuss, but we will try to elucidate
quite a few regarding the Holy Scripture.

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Qur’an mentions seven passages in the skies. 23:17

Could it be different types of passages?

A (1) Living in the present or traveling in the loop with

one mouth and two throats i.e. going from the mouth the present
and moving through the passage ‘1’ i.e. throat for ‘future’ and the
coming out through the throat ‘2’ the ‘past’ and be in the ‘present’
and vice versa.

B: Rapid jump into Future: Al-M’aarij. (70:3,4)

(2) From present to future. Al-M’arij

(3) Past to Future. Al-M’arij
(4) Past to Present. Al-M’arij

C: Rapid travel back in time: Al-Hubuk. (51:07)

(5) From Future to Present. Al-Hubuk.

(6) From Future to Past. Al-Hubuk.
(7) From Present to Past. Al-Hubuk.

Perception of Time:
Scientists believe such passages exist as a relic of the big bang.

Early people presumably had realized time passed when they

saw that they lived in a world of constant change. We have come to
place a premium on measuring the flow of time as if by measuring it,
we could begin to understand it.

Devising accurate calendars and clocks, however, proved to

be one of the man’s most elusive and protracted intellectual pursuits.
The long struggle to fix numbers to the passage of time parallels our
organization of ourselves into a complex, modern world.

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But in the Holy Qur’an, there is a use of numbers in the

chapter entitled “The Cave,” where God says:
An’ it’s said:
They’re there (cave) in sleep
Year three hundred n sweep
An’ add nine to that in the count
(300 solar years = 309 lunar years) (Al-Kahf 18:25)

This verse miraculously communicates that three hundred

solar years are the same as three hundred and nine lunar years!

In the light of the recent careful astronomical measurements

and exact estimates, it became evident that:

• The average duration of the lunar month is 29.550329 days.

• There are 354.60394 (29.550329 x 12) days in a lunar year.
• There are 109572.66 (354.60394 x 309) days in 309 lunar years.
• One solar year equals 365.2422 days.
• There are 109,572.66 (365.2422 x 300) days in 300 solar years.

With all this information, imagine the Qur’anic script,

affirming 1,400 years earlier the ratio of solar and lunar years (i.e.,
months and days) and for that matter their relative motion in their
orbits, which was affirmed scientifically early last century.

Similarly, the repetitions of certain words about the time

domain further assert that we must pursue the philosophy of the
Holy Scripture before turning to any subject if we can comprehend
the philosophy of the text.
Day (Yawm) is repeated 365 times in singular form. While its plural
and dual forms (ayyam and yawmayn) together are repeated thirty
times.

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The number of repetitions of the word for “month” (Shahar) is

twelve.

Seeking guidance from the Holy Scripture was and is

expedient in most situations like understanding time.

It began in the great civilizations that awakened five

millennia ago along the life-giving rivers of the Middle East, in Sumer
between the Tigris and Euphrates, and Egypt along the Nile. Drawn
like most ancient people to the movements of the heavens and the
changing seasons, the Babylonians developed a year of 360 days and
then divided it into twelve lunar months of thirty days each. This was
not a simple feat, since the sun and moon do not dance in step, with
the moon’s cycles occurring approximately every 29½ days and the
earth’s every 365¼ days.

Babylonian astronomers knew the true number of days in a

year but kept it at 360 because their priests insisted the number,
which may have led to the number of degrees in a circle, possessed
magical properties. The practical Egyptians extended the year by five
days, which they set aside for feasting during the Nile’s annual
flooding. Refinements by the Romans and by Pope Gregory XIII in
1582 gave us today’s Gregorian calendar, accurate to a day in every
3.323 years.

Early societies also broke the day itself into smaller units,
presumably for the same reason as we do with our clocks and watches:
so we know when we are supposed to be somewhere.

The sun, arching daily across the sky, was undoubtedly the
first timepiece, followed perhaps by the shadow of a stick stuck in the
ground, a crude sundial to mark the hours.

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The time-conscious Egyptians divided the day into two

cycles of twelve hours each. Why not eight or ten? The twelve-hour
division might have come from the numbering system of the
Sumerians or star patterns in the sky.

By the seventeenth century, the clock was having a profound

effect on society. The notion that time is money became an essential
ingredient of emerging capitalism. In the early 1800s, some mill
owners created the mill clock, an insidious device that ran fast or slow
according to how hard workers labored.

In those days, time zones did not exist, and the world was a
hodgepodge of local times. Nor was there a prime meridian, where a
twenty-four-hour count could begin for all navigators; most used the
time at their homeports.

At 1884 meeting in Washington DC, Britain and the United

States urged the international adoption of Greenwich, site of the
Royal Observatory, as zero-degree longitude. Jerusalem and the Great
Pyramid had been proposed earlier. The French delegates were
particularly outspoken for Paris. Greenwich won, but French maps
did not acknowledge it until 1914, in a magnificent and rarely seen
hall at the Paris Observatory.

Have we become slaves to the clock? David Landes, a

historian of timekeeping at Harvard University doesn’t think so.
The clock lets individuals know what time belonged to their
employers and what time was their own. Workers are now actually
freer than ever before. Without the clock, and now the watch, there is
no modern world. It is the difference between a complex, intricately
coordinated society and a primitive one only vaguely aware of time’s
possibilities.

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A vast global timekeeping system keeps all civilizations

synchronized.

And physicists tracking motion inside an atomic nucleus

reckon in picoseconds (one-trillionth of a second) or even
femtoseconds (thousandths of pico-second). To grasp this, consider
that there are more femtoseconds in one second than there were
seconds in the past thirty-one million years.*

The Philosophy of Time

When the Lord Almighty asserts that the matters of the world
reach Him in a day of your count that equals one thousand years.
(Al-Sajdah 32:5)

As we will later calculate in this chapter, these matters of

concern are nothing but the speed of light. So we conclude that the
basic unit of speed with the Almighty is the speed of light and all
other notions referring to the speed are the multiples of that. His
Almighty asserts that angels and spirits reach Him in a day of fifty
thousand years of a count, (not of your count). (Al M’aarij 70:1–4)

It elucidates that the speed of the angels and spirits is fifty

million (1,000 x 50,000 = 50,000,000 i.e. five million times the speed
of light). The details of this subject will be discussed later in this
chapter.

Time is defined as the measure of motion regarding “before”

and “after” Aristotle.

*1000 femtoseconds = 1 picosecond, and 10 billion picoseconds = 1 second

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The way the old concept of time has been described so far is
nothing but a real confusion. I’ll endeavor to have philosophical look
at the time before trying to have a scientific discernment of the
subject in the light of the Qur’an.

Time has frequently struck philosophers as mysterious. Some

have even felt that it was incapable of rational discursive treatment
and that it could be grasped only by intuition. This bafflement in
attitude probably arises from the fact that time always seems to be
mysteriously slipping away from us; no sooner do we grasp a bit of it
in our consciousness it slips away into the past. As very rightly
affirmed in the Holy Qur’an:

By the vision of time

Man is dissipated well in decline
But for those determined in Faith
Asperse ‘n’ anoint virtuosity in pace
Pursue ‘n’ persevere probity in faith
Practice patience all in grace (Al Asr 103:1-3)

We shall see that this notion of time as something that

continually slips past us is not based on commotion and confusion,
mystification and perplexity, but gives us a lesson to value it's every
bit and piece, to cherish the bliss not only for in world but also for
the Hereafter.

St. Augustine’s Puzzle

The apparent mysteriousness of time can make puzzles about
time that seems more baffling than they are, even though similar ones
arise in the case of non-temporal concepts. St. Augustine, in his
Confessions, asks, “What’s time?”
“When no one asks him, he knows; when someone asks him, however, he
does not know”.
He knows how to use the word time and related sequential words,
such as before, after, past, and future, but he can give no clear account
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of this use. Trouble arises particularly from the form in which he puts
his question.

What’s Time?
This looks like a request for a definition, and yet no
definition is forthcoming.
However, the most interesting concepts cannot be elucidated
by explicit definitions. Thus, to explain the meaning of the word
length, we cannot give an explicit definition, but we can do things
that explain how to tell that one thing is longer than another and how
to measure length. In the same way, we can give an account of our
use of the word time, even though we cannot do so by giving an
explicit definition. In short, this puzzle is not of a sort that arises
peculiarly in the case of time. Beyond pointing this out, therefore, it
is not appropriate here to go further into the matter.

Augustine was also puzzled by how we could measure time.

He seems to have been impressed by the lack of analogy between
spatial and temporal measurement. For example, you can put a ruler
alongside a tabletop, and the ruler and the tabletop are all there at
once. On the other hand, if you measure a temporal process, you do
it by comparing it with some other process, such as the movement of
the hand of a watch. At any moment of the comparison, part of the
process to be measured has passed away and part of it is yet to be.

Creation: Substance, Attributes, and Time

Once upon a timeless time, when there was no discernment
of time or creation and when there was not even a whippersnapper in
existence and not even the inspiration of a proposition except for the
bounty of Lord, at that twinkling and trice when His Almighty
deliberated to bring the world into existence, He looked on the whim
of surmise with a look of excellence. For there was nothing in
actuality, not the sign and simile of initiation that is the source of all
existence, that can bear the perfect manifestation of Almighty Allah.
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Perhaps it was only ‘Nature’ that belonged to the basic framework of

all the material and the precept and principle of the providence that
governed those basic ingredients of the material and the decree and
deliberation of nature that directed the whole cosmic order.

That was the moment when the cadence of time with all its
attributes essentially came into substantiality. Before creation, its
attributes were about nihility with no discernment of present, past, or
future along the interminable arrow of time as discussed in “The Fate
of the Universe.” Nothing is known before this earliest instant for
which scientists use the term big bang.

Instantaneous to Eternal
The units of time range from the infinitesimally brief to the
interminably long. The descriptions are given here attempt to convey
a sense of this vast chronological span.

Whenever we try to explain the process of creation, we shall

have to look at it in a most meticulous and unbiased way to define its
nature: the universe and the human being. While contemplating both
in one setting, we find the entire universe to be a dense material that
explodes in one go of “Be,” the big bang (Planck time)—the Fa Ÿa
Koon, as it is called in the Qur’an—and starts its passage toward its
indeterminate journey of cosmic order, which we have not yet been
able to perceive even today with our quite highly evolved body of
knowledge. And then, when and how long it would exist to host the
living being could be anybody’s guess. In the Qur’an, it is clearly and
repeatedly enunciated that all this pretentious and pompous
paraphernalia was brought into being in six phases or eons and will
meet its destiny as discussed in “The Fate of the Universe.”

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Travel in Time
Time travel has been a popular science-fiction theme since
H. G. Wells wrote his celebrated novel The Time Machine in 1895.
But can it be done?

Is it possible to build a machine that would transport a

human being into the past or future?

For decades, time travel lay beyond the fringes of respectable

science. In recent years, however, the topic has become something of
a cottage industry among theoretical physicists. The motivation has
been partly recreational, as time travel is fun to think about. But this
research has a serious side too. Understanding the relationship
between cause and effect is a key part of attempts to construct a
unified theory of physics. If unrestricted time travel were possible,
even in principle, the nature of such a unified theory could be
drastically affected.

Our best understanding of time comes from Einstein’s

theories of relativity. Before these theories, time was widely regarded
as absolute and universal, the same for everyone no matter what their
physical circumstances were. In his special theory of relativity,
Einstein proposed that the measured interval between two events
depends on how the observer is moving. Crucially, two observers who
move differently will experience different durations between the same
two events, as in walking along with the movement of the train and
walking in the opposite direction.

The Myth of Passage

We commonly think of time as a stream that flows or as a sea
over which we advance. The two metaphors come to much the same
thing, forming part of a whole way of thinking about time which
someone called the “myth of passage.” If time flows past us or if we
advance through time, this would be moved concerning hyper-time.
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If motion in space is measured in feet per second, at which passage is

of the essence of time, it is presumably the essence of hyper-time too,
which could lead us to postulate a hyper-time theory.

Could one understand the postulate of time about nihility

when you experience it through real spiritual knowledge while in true
meditation when the earthly pot becomes part of the soul and the
soul becomes part of the whole when the precept in the principle of
time loses all its concern as past, present, and future (discussed in
detail in “The Philosophy of Life”)?

Time Order
There is something odd about the reputed properties of past,
present, future, and the like, whereby events are supposed to change.

Leaving aside the epistemological predicates, we may suspect

that the oddness arises from the fact that the words past, present, and
future, together with now and the tenses, are token reflexive
expressions. That is, these words refer to their utterance. Let us
indicate senselessness in a verb by putting it in italics. Thus, if we say,
“Caesar crosses the Rubicon,” we do not indicate whether the crossing
is something before, simultaneous with, or after our assertion. Tense-
less verbs occur in mathematics where temporal position relative to
our utterance is not even in question. Thus, we can say, two plus two
is equal to four not because we wish to be noncommittal about the
temporal position of two plus two as being equivalent to four but
because it has no temporal position at all.

There is confusion in talking of events as changing in respect

to pastness, presentness, and futurity. These are not genuine
properties, as we can see if we make the token reflexiveness explicit.
“E was future, is present, and will become past,” goes over into “E is
later than some utterance, earlier than this utterance, simultaneous
with this utterance, and is earlier than some utterance later than this
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utterance.” This is about as near as we can get to it, and it will be seen
that we have to refer to three different utterances. A failure to
recognize the token nature of words like the past, present and future
can lead us to think wrongly of the change from future to past as a
genuine change, like the change in the position of a boat which floats
down a river.

Nevertheless, there is probably a deeper source of the illusion

of time flow. This is that our stock of memories is constantly
increasing, and memories are of earlier not of later events. It is
difficult to state this matter properly since we forget things as well as
acquire new memories. With a very old man, there may well be a net
diminishing of his stock of memories, and yet he does not feel as if
time were running the other way. This suggestion is therefore a
tentative and incompletely worked-out one. The subordinate
question of why our memories are of the past not of the future is an
extremely interesting one in its own right, and we shall see if it can be
answered.

Space-Time
The theory of relativity illustrates the advantages of replacing
the separate notions of space and time with a unified notion of space-
time. In particular, Murkowski showed that the Lorentz
transformations of special relativity correspond to a rotation of axes in
space-time. He showed how natural the kinematics of special
relativity could seem, as opposed to Newtonian kinematics, in which
we should rotate the time axis without correspondingly rotating the
space axes.

Since the theory of relativity, it has become commonplace to

regard the world as a four-dimensional space-time manifold.
Nevertheless, even in the days of Newtonian dynamics, there was
nothing to prevent taking this view of the world, even though it
would not have been as neat as it is in relativity theory. If we pass to a
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four-dimensional way of looking at things, it is important not to be

confused about certain conceptual matters. Confusion will arise if we
mix the tense-less way of talking appropriately to the four-
dimensional picture with our ordinary way of talking of things as an
enduring substance, the permanent in change.

In ordinary language, we use the word space itself as the name

of a -continuant. We can say, for example, that a part of space has
become, or has continued to be, occupied. Space-time, however, is
space in a tense-less sense of this word, and since time is already in
the representation, it is quite wrong to talk of space-time as changing
itself. Thus, in some expositions of relativity, we find that a material
body moves or a light signal are propagated. The body or light signal,
however, cannot correctly be said to move through space-time. What
should be said is that the body or the light signal lies (tense-lessly)
along the world line. To talk of anything’s moving through space-
time is to bring time into the story twice over and in an illegitimate
manner. When we are talking about motion in terms of the space-
time picture, we must do so in terms of the relative orientations of
world lines. Thus, to say that two particles move with a uniform
nonzero relative velocity is expressed by saying that they lie (tense-
less) along straight world lines, which are at an angle to one another.
Similarly, the recent conception of the positron as an electron moving
backward in time is misleading since nothing can move, forward or
backward, in time. What is meant is that the world lines of a positron
and electron, which are produced together or which annihilate one
another, can be regarded as a single bent world line and this may
indeed be a very fruitful way of looking at the matter.

In popular expositions of relativity, we also read of such

things as our consciousness crawling up the world line of our body.
This is once more confusion of the myth of passage and hence, of the
illegitimate notion of movement through space-time. It is instructive
to consider how H. G. Well’s time machine could be represented in

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the space-time picture. A moment’s thought should suffice to indicate

to us that it couldn’t be represented at all. If we draw a line that
extends into the past, this will simply be the representation of a
particle, which has existed for a very long time. It is not surprising
that we cannot represent a time machine, since the notion of such a
machine is an incoherent one. How fast such a machine would flash
over a given ten-second stretch? No sensible answer can be given, for
the question is itself absurd. The notion also involves the
contradiction, pointed out by D. C. Williams in his article “The
Myth of Passage”, that if I get into a time machine at noon today,
then at 3:00 PM say, I shall be both at 3:00 PM, today and at, say,
minus a million years BC.

Absolute and Relational Theories

Isaac Newton held to an absolute theory of space and time,
whereas his contemporary Leibniz argued that space and time are
merely sets of relations between things, which are in space and time.
Newton misleadingly and unnecessarily expressed his absolute theory
of time in terms of the myth of passage, as when he confusingly said
that absolute, true, and mathematical time, of itself and from its
nature, flows equably without relation to anything external. The
special theory of relativity has made it impossible to consider time as
something absolute; rather, it stands neutrally between absolute and
relational theories of space-time.

Time and the Continuum

An absolute theory of space-time, as discussed above, need

not imply that there is anything absolute about distance (space-time
interval). Because of the continuity of space-time, any space-time
interval contains as many space-time points as any other (that is, a
high infinity of them); space and time do not possess an intrinsic
metric, and there must always be an element of the convention in our
definitions of congruence in geometry and chronology, as Grunbaum
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(influenced by Riemann) has pointed out. This means that the same
cosmological facts can be expressed utilizing a variety of space-time
geometry, provided that they have the same topological structure.

(Topology is that part of the geometry that treats only those

properties of a figure which remain the same however that figure is
transformed into a new one, with the sole restriction that a point
transforms into one and only one point and neighboring points transform
into neighboring ones. Thus, the surface of a sphere and that of a cube
have the same topology, but that of a sphere and that of an infinite plane
do not.)

Zeno and Cantor

The continuity of space and time can be properly understood
only in terms of the modern mathematical theory of infinity and
dimensionality. Given the concepts available, Zeno rightly rejected
the view that an extended line or time interval could be composed of
un-extended points or instants.

In modern terms, we may say that not even a denumerable

infinity of points can make up a nonzero interval. Cantor has shown,
however, that there are higher types of infinity than that which
belongs to denumerable sets, such as the set of all-natural numbers.
Cantor showed that the set of real numbers on a line, or segment of a
line, is of a higher type of infinity than is the set of natural numbers.
Perhaps the right cardinality of dimensionless points can add up to a
nonzero length. This answer is on the right track. Nevertheless, the
cardinality of a set of points does not by itself determine
dimensionality. For example, Cantor showed that there is a one-to-
one mapping between the points of a plane and the points of a line.
However, a mathematical theory of dimension has been developed
which accords with our intuitions in assigning zero, one, two, three,
and so on dimensions respectively to points, lines, planes, and other
sorts of sets of points. For example, the set of all rational points on a

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line has dimension zero. So does the set of all irrational points. In
these cases, the infinity of un-extended points does indeed form a set
of dimension zero. Since these two sets of points together make up
the set of points on a line, it follows that two sets of dimension zero
can be united to form a set of dimension one. Strictly speaking, it is
even inaccurate to talk of un-extended points. It is a set of points that
have dimensions.
A line is a set of points, and the points are not parts of the line but
members of it.

The modern theory of dimension shows that there is no

inconsistency in supposing that an appropriate non-denumerable
infinity of points makes up a set of greater dimensionality than any
finite or denumerable set of points could.

Kant’s Antinomies
The question is why are there traces only of the past, not of
the future? Is this a fundamental one, or do we have no means to
perceive such an instance if the theory of wormholes comes true, or if
the passage through black holes from one end to the other is possible,
or if getting in and out upside-down can put the man fifty million
years ahead or before the existing time frame? This is a notion to
illustrate that the true concept of time is beyond the perception of
human cognition and discernment.

We must first rule out pure verbosity in the answer to this

question. Someone might say that traces are always of the past, never
of the future, because it is part of the meaning of the word trace that
traces are of earlier, not of later, events. This would be to suppose that
our question is as stupid as the question “Why are bachelors always
male, never female?” This account of the matter is not good enough.
Admittedly, in our language, as it is, the expression “female bachelor”
is a self-contradictory one. Nevertheless, it is quite easy to imagine a
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variant of English in which bachelor simply meant a not-yet-married

person, according to which spinsters could therefore be called
bachelors. We can now silence the wordiness objection to our
question about why traces are always of the past, never of the future,
by recasting it in the form “Why are there no future analogs of
traces?”

Temporal Asymmetry and Physical Laws:

The temporal directionality of the universe, or at the very
least, of our present cosmic era of the universe, would therefore
appear to be a deep-lying cosmological fact, which is not glossed over
by wordy explanations. How is it to be explained? Phenomenological
thermodynamics would indeed provide a contrary case since its
second law does contain time explicitly. Thus, if you put a kettle full
of ice on a hot brick, you find that the system turns into one in which
a kettle full of water sits on a cool brick. A film of this process cannot
be reversed to show a process, which is possible in phenomenological
thermodynamics; we cannot have a system of a kettle filled with water
on cool bricks turning into one in which the water has frozen and the
brick has become hot. Despite all this, we must still assert that the
laws of nature are time symmetrical. This is because
phenomenological thermodynamics provides only an approximation
of the truth (it is refuted by the phenomenon of Brownian motion,
for example) and more important. After all, a detailed explanation of
the facts that phenomenological thermodynamics treats at the surface
level is to be found in statistical thermodynamics. Statistical
thermodynamics bases itself on the laws of mechanics, which are time
symmetrical.

According to statistical thermodynamics, the situation in

which the water in our kettle freezes while the brick gets hotter is
indeed a physically possible one, though it is an almost infinitely
unlikely one. Why it is unlikely has to do not with the laws of nature
themselves but with their boundary conditions. There is indeed a
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puzzle here because if we reverse all the velocities of a closed system,

we get a configuration, which, according to statistical mechanics, is as
likely as the original one. Therefore, the process seen on our reversed
cinematographic film should be as likely as the original one. The
answer to this objection (the reversibility objection) lies in the fact
that corresponding to a given macroscopic description (cold kettle on
a hot brick, say), there is a whole ensemble of possible microstates. It
follows that though any microstate is as probable as any other, this is
not so with macrostates, and given the information that a body is in
macrostate A, it is highly probable that it will turn into macro state B,
rather than vice versa if B corresponds to an ensemble of microstates
that is vastly more numerous than the ensemble of microstates
corresponding to A; probability theorem has to explain, according to
the law of nature in the light of the Qur’an, how, when we are
reduced to dust or debris, soot or smoke after the doom and demise,
we will be brought back to life. That is our firm belief and conviction
(discussed in “The Philosophy of Life”).

Trance Formation and Entropy

We are now in a position to deal with the formation of
traces. Although a wide, relatively isolated part of the universe is
increasing in its state of being shuffled, or to use the more precise
notion developed by physicists, in its entropy, subsystems of the
wider system may temporarily decrease in shuffling or entropy. Thus,
an isolated system, such as that consisting of a cube of ice in a beaker
of water, may well have lower entropy than its surroundings. This
reduction of entropy is bought at the expense of a more than
compensating increase of entropy in the surroundings. There will, for
example, be an increase of disorderliness in the system containing the
coal and air that react chemically and drive the generators that
provide the electric power that drives the refrigerator that makes the
ice cube. (The system consisting of coal and oxygen is a more highly
ordered one than that which consists of the ashes and used-up air.)

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Eventually, our ice cube melts and becomes indistinguishable from

the water in which it floated.

Branch System
The formation of a trace is the formation of a subsystem of
temporarily lower entropy than its surroundings; the trace is blotted
out when the entropy curve of the subsystem rejoins that of the larger
system. A footprint in the sand is a temporarily highly ordered state
of the sand; this orderliness is bought at the expense of an increased
disorderliness or metabolic depletion of the pedestrian who made it,
and this extra orderliness eventually disappears as a result of wind and
weather. It is an observable fact and one to be expected from
considerations of statistical thermodynamics that these branch
systems in practice nearly all go in quite the same direction. This
direction defines a temporal direction for the universe, or at least for
our cosmic era.

Upon investigation, it will be seen that all sorts of traces,

whether footprints on the sand, photographs, fossil bones or the like,
can be understood as traces in this sense. Indeed, there are written
records of our deeds and doings in subsequence of our existence for
eventual perception on doomsday as determined by Almighty Allah.
The close connection between information and entropy is brought
out in modern information theory, the mathematics of which is much
the same as that of statistical thermodynamics. A coherent piece of
prose is an ordered part of the universe, unlike a completely random
sequence of symbols.

The formation of branch systems may be linked to deeper

cosmological facts. Thomas Gold has argued persuasively that the
formation of such a system is possible only because the universe
provides a sink for radiation and this is possible, again, only because
of the mutual recession of the galaxies. It may, therefore, ultimately
be the expansion of the universe that accounts for the direction of
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time. Beyond noting this interesting suggestion of a link between the

small-scale and large-scale structure of the cosmos, we can for our
present purposes take the formation of branch systems for granted
without linking it to uncertain cosmological speculations.

Popper’s Account
The theory of branch systems detailed above was developed
by Reichenbach and Grunbaum. Their work partly goes back to the
work of Ludwig Boltzmann. We must now consider a different
account of the direction of time.

Let us consider a spherical light wave emitted from a source,

as when a small electric bulb is turned on. Consider how this process
would look in reverse. We should have a large spherical wave
contracting to a point. This would be causally inexplicable. To get a
spherical light wave coming in from the depths of infinite space, we
should have to suppose a coordinated set of disturbances at every
point of a vast sphere, and this would require a deus ex machina
explanation. Moreover, this would still not provide the reverse of an
outgoing wave expanding indefinitely. Thus, although the
contracting wave is as much following the laws of optics as is the
expanding one, it still is not compatible with any physically realizable
set of initial conditions. Once more, as with the Reichenbach -
Grunbaum solution, we see that temporal asymmetry arises from the
initial or boundary conditions, which are laws of nature themselves,
and hence these presumptions are disregarded.

Popper’s criterion of temporal direction does not shed light

on the concept of traces, as does the criterion of branch systems. And
traces, particularly memory traces, give us our vivid sense of temporal
asymmetry in the world. It is also interesting that if we consider a
finite but unbounded, nonexpanding universe, a contracting spherical
wave would be physically realizable. Just as an expanding series of
concentric circles which are on the earth’s surface and have their
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original center at the North Pole would become a series of circles

contracting to the South Pole, so in an asymmetrical and finite but
unbounded universe, a spherical wave would shrink to the antipodal
point of the point of emission. If we included the facts of radiation in
our finite, nonexpanding universe, we should have to suppose a finite
but unbounded space, and Popper’s criterion of temporal direction
would become inapplicable. Including such facts would therefore also
not conflict with our supposition of alternate cosmic eras in such a
universe. This is learned to some extend ostensibly, and we may
perfectly well know how to use words like earlier and later without
knowing anything about entropy or branch systems. As Wittgenstein
might have said, we know the language game. What Reichenbach and
Grunbaum are concerned with is a deeper problem: what are the
general features of the universe that enable us to play the language
game? Indeed, if the universe did not contain traces, it would be
impossible for there to be any thought at all.

Time and Free Will

It is sometimes thought that the picture of the world as a
space-time manifold is incompatible with free will. It is thought that
if one of my future actions exists (tense-less) in the space-time
manifold, then it is fated that I will do this action and I cannot be free
not to do it. To avoid this conclusion, philosophers have sometimes
been inclined to reject the theory of the manifold and also to deny
that propositions about the future have to be either true or false. This
view can be contested at several levels.

First, the fact that one of my future actions exists in the

space-time manifold does not mean that I am fated to do it, in the
sense that I come to do it independently of what I do in the
meantime. It will still be my choice through intelligence as discussed
in “The Philosophy of Life.”

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Second, the doctrine of the space-time manifold does not

even imply the weaker doctrine of determinism. Determinism asserts
that the laws of nature connect earlier and later spatial cross-sections
of the manifold in a determinate way, whereas indeterminism denies
this. Thus, according to determinism, complete knowledge of one
spatial cross-section of the universe would enable a superhuman
calculator (who knew enough laws of nature) to deduce what other
spatial cross-sections would be like. Indeterminism, being only a
denial of a certain sort of connectedness between the elements of the
manifold, is quite compatible with the theory of the manifold as such.

Third, it could be argued that free will is perfectly

compatible with determinism anyway.
Based on these propositions, we can assert that the theory of space-
time has in reality nothing at all to do with the question of free will.

Now we turn to the scientific discernment of time. The very

start of the concept might look odd, but it is not out of the way to
explain some of the most important topics of time discussed today.

The Mystery of Time

Our sense tells us that time flows, namely, that the past is
fixed, the future is undetermined, and real lives in the present. Yet
various physical and philosophical arguments suggest otherwise. The
passage of time is an illusion. The consequence may involve
thermodynamic or quantum processes that lend the impression of
living moment by moment.

What’s the Time Anyway?

Saint Augustine, the famous fifth-century theologian,
remarked that he knew well what time was until somebody asked.
Then he was at a loss for words. We sense time psychologically
because the definitions of time-based on physics seem dry and
inadequate. For the physicist, time is simply what (accurate) clocks
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measure. Mathematically, it is a one-dimensional space, usually

assumed to be continuous, although it might be quantified into
discrete “chromos,” like frames of a movie.

The fact that time may be treated as a fourth dimension does

not mean that it is identical to the three dimensions of space. Time
and space enter into daily experience and physical theory in distinct
ways, for example, in the formula for calculating spatial distances.
The distinction between space and time underpins the key notion of
causality, stopping cause and effect from being hopelessly jumbled.
On the other hand, many physicists believe that on the very smallest
scale of size and duration, space and time might lose their separate
identities.

Pick you the roses as you may

Old-time slips in dismal array

So wrote seventeenth-century English poet Robert Herrick,

capturing the universal cliché that time flies. And who could doubt
that it does? The passage of time is probably the most basic facet of
human perception, for we feel time slipping by in our innermost
selves in a manner that is altogether more intimate than our
experience of, say, space or mass. The passage of time has been
compared to the flight of an arrow and an ever-rolling stream, bearing
us inexorably from past to future. Shakespeare wrote of “the whirligig
of time.”

Andrew Marvell refers to, “Time’s winged chariot hurrying

near.”
Evocative though these images may be, they run afoul of a deep and
devastating paradox. Nothing in known physics corresponds to the
passage of time. Indeed, physicists insist that time does not flow at all;
it merely is. Some philosophers argue that the very notion of the
passage of time is nonsensical and that the flux of time is founded on

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a misconception. How can something so basic to our experience of

the physical world turn out to be a case of mistaken identity? Or is
there a key quality of time that science has not yet identified?

Time Is Not of the Essence

In daily life, we divide time into three parts: past, present,
and future. The grammatical structure of language revolves around
this fundamental distinction. Reality is associated with the present
moment. The past we think of as having slipped out of existence,
whereas the future is even more shadowy, its details still unformed.

Our conscious awareness glides steadily onward,

transforming events that were once in the unformed future into the
concrete but the fleeting reality of the present and thence relegating
them to the fixed past.

Obvious though this commonsense description may seem, it

is seriously at odds with modern physics. Albert Einstein famously
expressed this point when he wrote to a friend, “The past, present,
and future are only illusions, even if sub-born ones.” Einstein’s
startling conclusion stems directly from his special theory of relativity,
which denies any absolute, universal significance to the present
moment. According to the theory, simultaneity is relative. Two
events that occur at the same moment, if observed from one reference
frame, may occur at different moments if viewed from another.

An innocent question like “What is happening on Mars now?”

has no definite answer. The key point is that Earth and Mars are a
long way apart, up to about twenty-eight minutes. Because
information cannot travel faster than light, an Earth-based observer is
unable to know the situation on Mars at the same instant. He must
infer the answer after the event when light has had a chance to pass
between the planets. The inferred past event will be different
depending on the observer’s velocity.
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For example, during a future manned expedition to Mars,

mission controllers back on Earth might say, “I wonder what
Commander Jones is doing at Alpha Base now.” When they look at
their clock and see that it is noon on Mars, their answer might be
“eating lunch.” But an astronaut zooming past Earth at near the
speed of light at the same moment could, on looking at his clock, say
that the time on Mars was earlier or later than midnight depending
on his direction of motion. That astronaut’s answer to the question
about Commander Jones’s activities would be “Cooking lunch” or
“Washing dishes.” Such mismatches make a mockery of any attempt
to confer special status on the present moment, for whose “now” does
that moment refer to? If you and I were in relative motion, an event
that I might judge to be in the as yet undecided future might for you
already exist in the fixed past.

The most straightforward conclusion is that both past and

future are fixed. For this reason, physicists prefer to think of time as
laid out entirely in a time-scape, analogous to a landscape with all
past and future events located there together. It is a notion sometimes
referred to as block time. Completely absent from this description of
nature is anything that singles out a privileged special moment as the
present or any process that would systematically turn future events
into the present and then past events.

How Time Does Not Fly

Several philosophers over the years have arrived at the same
conclusion by examining what we normally mean by the passage of
time. They argue that the motion is internally inconsistent. The
concept of flux, after all, refers to motion. It makes sense to talk
about the movement of a physical object, such as an arrow through
space, by gauging how its location varies with time. But what
meaning can be attached to the movement of time itself? Relative to
what does it moves? Whereas other types of motion relate one
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physical process to another, the putative flow of time relates time to

itself. Posing the simple question “How fast does time pass?” exposes
the absurdity of the very idea. The answer, “One second per second,”
tells us nothing at all.

In short, the time of the physicist does not pass or flow.

Arguments go back to ancient Greek philosophers, such as
Promenades and Zeno. A century ago, British philosopher John
McTaggart sought to draw a clear distinction between the description
of the world in terms of events happening, which he called the A-
series, and the description in terms of dates correlated with states of
the world, the B series. Each seems to be a true description of reality,
and yet the two points of view are seemingly in contradiction. For
example, the event “Alice is disappointed” was once in the future,
then in the present, and afterward in the past. But past, present, and
future are exclusive categories, so how can a single event have the
character of belonging to all three? McTaggart used this clash
between the A and B series to argue for the unreality of time as such.
It was perhaps a rather drastic conclusion. Most physicists would put
it less dramatically; the flow of time is unreal, but time itself is as real
as space.

Just in Time
A great source of confusion in the discussion of time’s
passage originates from its link with the so-called arrows of time. To
deny that time flows is not to claim that the designations “past” and
“future” are without a physical basis. Events in the world undeniably
form a unidirectional sequence. For instance, an egg dropped on the
floor will smash into pieces, whereas the reverse process—a broken
egg spontaneously assembling itself into an intact egg—is never
witnessed, for this can happen in the shrinking universe that’s not
conducive to the sustenance of life on earth. This is an example of the
second law of thermodynamics, which states that the entropy of a

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closed system will increase—roughly defined, the disorder will tend to

rise with time. An intact egg has lower entropy than a shattered one.

Because nature abounds with irreversible physical processes,

the second law of thermodynamics plays a key role in imprinting on
the world a conspicuous asymmetry between past and future
directions along the time axis. By convention, the arrow of time
points toward the future. This does not imply, however, that the
arrow is moving toward the future, any more than a compass needle
pointing north indicates that the compass is traveling north. Both
arrows symbolize an asymmetry, not a movement. The arrow of time
denotes an asymmetry of the world in time, not an asymmetry or flux
of time. The labels, “past” and “future,” may legitimately be applied
to temporal directions, just as “up” and “down” may be applied to
spatial directions, but talk of the past or the future is as meaningless
as referring to the up or the down.

The distinction between pastness or futures and the past or

the future is graphically illustrated by imagining a movie of, say, the
egg being dropped on the floor and breaking. If the film were run
back through the projector, everyone would see that the sequence was
unreal. Now imagine if the filmstrip was cut up into frames and the
frames shuffled randomly. It would be a straightforward task for
someone to rearrange the stack of frames into a correctly ordered
sequence, with the broken egg at the top of the stack and the intact
egg at the bottom. This vertical stack retains the asymmetry implied
by the arrow of time because it forms an ordered sequence in vertical
space, proving that time’s asymmetry is a property of states of the
world, not a property of time as such. It is not necessary for the film
actually to be run as a movie for the arrow of time to be known.

Given that most physical and philosophical analyses of time

fail to uncover any sign of a temporal flow, we are left with something
of a mystery. To that, should we attribute the powerful, universal

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impression that the world is in a continual state of flux? Some

researchers, notably Nobel Laureate chemist Illya Prigogine, have
suggested that the physics of irreversible processes make the flow of
time an objective aspect of the world. But some argue that it is an
unusual sort of illusion.

After all, we do not observe the passage of time. What we

observe is that later states of the world differ from earlier states that
we still remember. The fact that we remember the past, rather than
the future, is an observation not of the passage of time but of the
asymmetry of time. Nothing other than a conscious observer registers
the flow of time.

A clock measures the duration between events, as measuring

tape measures distances between places. It does not measure the speed
with which one moment succeeds another. Therefore, it appears that
the flow of time is subjective, not objective.

Living in the Present

This illusion cries out for explanation, and that explanation is
to be sought in psychology or neurophysiology. Modern science has
barely begun to consider the question of how we perceive the passage
of time; we can only speculate about the answer. It might have
something to do with the functioning of the brain. If you spin around
several times and stop suddenly, you will feel dizzy. Subjectively, it
seems as if the world is rotating relative to you, but the evidence of
your eyes is clear enough: it is not. The apparent movement of your
surroundings is an illusion created by the rotation of fluid in the
inner ear. Perhaps temporal flux is similar.

There are two aspects to time asymmetry that might create

the false impression that time is flowing. The first is the
thermodynamic distinction between past and future. Physicists have
realized over the past few decades that the concept of entropy is
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closely related to the information content of a system. For this reason,

the formation of memory is a unidirectional process as new memories
add information and raise the entropy of the brain. We might
perceive this unidirectionality as the flow of time.

A second possibility is that our perception of the flow of time

is linked in some way to quantum mechanics. It was appreciated from
the earliest days of the formulation of quantum mechanics that time
uniquely enters into the theory, quite unlike space. The special role of
time is one reason it is proving so difficult to merge quantum
mechanics with general relativity. Heisenberg's uncertainty principle,
according to which nature is inherently undetermined, implies an
open future (and, for that matter, an open past). This indeterminism
manifests itself most conspicuously on an atomic scale of size and
dictates that the observable properties that characterize a physical
system are generally undecided from one moment to the next.

For example, the electron hitting an atom may bounce off in

one of many directions, and it is normally impossible to predict in
advance what the outcome in any given case will be. Quantum
indeterminism implies that for a particular quantum state, there are
many (possibly infinite) alternative futures or potential realities.
Quantum mechanics supplies the relative probabilities for each
observable outcome, although it won’t say which potential future is
destined for reality.

But when a human observer makes a measurement, one and

only one result is obtained; for example, the rebounding electron will
be found moving in a certain direction. In the act of measurement, a
single, specific reality gets projected out from a vast array of
possibilities. Within the observer’s mind, the possible makes a
transition to the actual, the open future to the fixed past, which is
precisely what we mean by the flux of time.

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There is no agreement among physicists on how this

transition from many potential realities into a single actuality takes
place. Many physicists have argued that it has something to do with
the consciousness of the observer, on the basis that it is the act of
observation that prompts nature to make up its mind. A few
researchers, such as Roger Penrose of the Oxford University, maintain
that consciousness, including the impression of temporal flux, could
be related to quantum processes in the brain.

Although researchers have failed to find evidence for a single

time organ in the brain, in the manner of, say, the visual cortex, it
may be that future work will pin down those brain processes
responsible for our sense of the temporal passage. It is possible to
imagine drugs that could suspend the subject’s impression that time is
passing. Indeed, some practitioners of meditation claim to be able to
achieve such mental states naturally.

And what if science was able to explain the flow of time?

Perhaps we would no longer bother about the future or grieve for the
past. Worries about death might become as irrelevant as worries
about birth. Expectation and longing might cease to be part of the
human vocabulary. Above all, the sense of urgency attached to so
much human activity might evaporate. No longer would we be slaves
to Henry Wordsworth Longfellow’s entreaty to “act in the living
present,” for the past, present, and future would be things of the past.
Scientific convictions and notions change in every eon, but today,
modern research is close to the discernment of Qur’anic vision.

Time Dilation
The effect, known as time dilation, occurs whenever two
observers move relative to each other. In daily life, we do not notice
weird time warps, because the effect becomes dramatic only when the
motion occurs at close to the speed of light. Even at aircraft speeds,
the time dilation in a typical journey amounts to just a few
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nanoseconds. Nevertheless, atomic clocks are accurate enough to

record the shift and confirm that time is stretched by motion. So
travel into the future is a proven fact, even if it has so far been rather
unexciting.

To observe really dramatic time warps, one has to look

beyond the realm of ordinary experience. Subatomic particles can be
propelled at nearly the speed of light in large accelerator machines.
Some of these particles, such as muons, have a built-in clock because
they decay with a definite half-life; following Einstein’s theory, fast-
moving muons inside accelerators are observed to decay in slow
motion. Some cosmic rays also experience spectacular time warps.

These particles move so close to the speed of light that, from

their point of view, they cross the galaxy in minutes, even though in
earth’s frame of reference, they seem to take tens of thousands of
years. If time dilation did not occur, those particles would never make
it here.

Speed is one way to jump ahead in time; gravity is another.

In the general theory of relativity, Einstein predicted that

gravity slows time. Clocks run a bit faster in the attic than in the
basement, which is closer to the center of the earth and therefore
deeper down in a gravitational field. Similarly, clocks run faster in
space than on the ground. Once again, the effect is minuscule, but it
has been directly measured using accurate clocks. Indeed, these time-
warping effects have to be taken into account in the Global
Positioning System. If they were not, sailors, taxi drivers, and cruise
missiles could find themselves many kilometers off track.

At the surface of a neutron star, gravity is so strong that time

is slowed by about 30 percent, relative to earth time. Viewed from
such a star, events here would resemble a fast-forwarded video.

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A black hole represents the ultimate time warp; at the surface

of the black hole, time stands still relative to earth. This means that if
you fell into a black hole from nearby, in the brief interval it took you
to reach the surface, all of eternity would pass by in the wider
universe. The region within the black hole is therefore beyond the
end of time, as far as the outside universe is concerned.

If an astronaut could zoom very close to a black hole and

return unscathed—admittedly a fanciful, not to mention foolhardy
prospect—he could leap thousands of years into the future or could
be back into the past on a similar scale.

So far, I have discussed traveling forward in time. What

about going backward? This is much more problematic. In 1948,
Kurt Godel of the Institute for Advanced Study in Princeton, New
Jersey, solved Einstein’s gravitational field equations that described a
rotating universe. In this universe, an astronaut could travel through
space to reach his past. This comes about because of the way gravity
affects light. The rotation of the universe would drag light around
with it, enabling a material object to travel in a closed loop in space
that is also a closed-loop in time, without at any stage exceeding the
speed of light in the immediate neighborhood of the particle. Godel’s
solution was shrugged aside as a mathematical curiosity; after all,
observations show no sign that the universe as a whole is spinning.
His result served nonetheless to demonstrate that going back in time
is not forbidden by the theory of relativity. Indeed, Einstein confessed
that he was troubled by the thought that his theory might permit
travel into the past under some circumstances.

Other scenarios have been found to permit travel into the

past. For example, in 1974, Frank J. Tipler of Tulane University
calculated that a massive, infinitely long cylinder spinning on its axis
at near the speed of light could let astronauts visit their pasts, again by

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dragging light around the cylinder into a loop. In 1991, J. Richard

Gott of Princeton University predicted that cosmic strings, structures
that cosmologists think were created in the early stages of the big
bang, could produce similar results. But in the mid-1980s, the most
realistic scenario for a time machine emerged, based on the concept of
a wormhole.

In science fiction, wormholes are sometimes called stargates.

They offer a shortcut between two widely separated points in space.
Jump through a hypothetical wormhole and you might come out
moments later on the other side of the galaxy. Wormholes naturally
fit into the general theory of relativity. (The Lord Almighty, while
explaining the three types of passages in the sky—the Tareeq for
routine flight; the Maarij, the escalator-type, for rapid fights; and the
third, Hubbuk, the spinning passages like moving wormholes
wrapping time and space—asserts that He was not oblivious of the
sophistication of His creation, as later discussed in this chapter.)
Gravity warps not only time but also space. The theory allows the
analog of alternative road and tunnel routes connecting two points in
space. Mathematicians refer to such a space as multiply connected.
Just as a tunnel passing under a hill can be shorter than the surface
street, a wormhole may be shorter than the usual route through
ordinary space.

In the Loop
For the wormhole to be traversable, it must contain what
Thorne termed “exotic matter.” In effect, this is something that will
generate antigravity to combat the natural tendency of a massive
system to implode into a black hole under its intense weight.
Negative energy or pressure can generate antigravity or gravitational
repulsion. Negative-energy states are known to exist in a certain
quantum system, which suggests that Thorne’s exotic matter is not
ruled out by the laws of physics, although it is unclear whether

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enough anti-gravitating stuff can be assembled to stabilize a

wormhole.

Soon, Thorne and his colleagues realized that if a stable

wormhole could be created, then it could readily be turned into a
time machine. An astronaut who passed through one end might come
out not only somewhere else in the universe but some “when” else,
either the future or the past. To adapt the wormhole for time travel,
one of its mouths could be towed to a neutron star and placed close
to its surface. The gravity of the star would slow time near that
wormhole’s mouth so that a time difference between the ends of the
wormhole would gradually accumulate. If both mouths were then
parked at a convenient place in space, this time difference would
remain frozen.

Suppose the difference was ten years. An astronaut passing

through the wormhole in one direction would jump ten years into the
future, whereas an astronaut passing in the other direction would
jump ten years into the past. By returning to his starting point at high
speed across ordinary space, the second astronaut might get back
home before he left. In other words, a closed-loop in space could
become a loop in time as well. The one restriction is that the
astronaut could not return to a time before the wormhole was first
built. (Read this text in the context of Me’raaj, the Prophet’s
indeterminate journey through the whole cosmic order and beyond in
the cosmic sway (23:17).

It is quite conceivable that the next generation of particle

accelerators will be able to create subatomic wormholes. A formidable
problem that stands in the way of entering a wormhole time domain
is the concept in the actuality of creation of the wormhole in the first
place. Possibly space is threaded with such structures, natural relics of
the big bang. If so, a super-civilization might commandeer one.
Alternatively, wormholes might naturally come into existence on tiny

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scales, the so-called Planck length, about twenty factors often, as

small as an atomic nucleus. In principle, such a minute wormhole
could be stabilized by a pulse of energy and then somehow inflated to
usable dimensions.

Paradoxes of this kind arise when the time traveler tries to

change the past, which is impossible. But that does not prevent
someone from being a part of the past. Suppose the time traveler goes
back and rescues a young girl from murder, and this girl grows up to
become his mother. The causal loop is now self-consistent and no
longer paradoxical. Causal consistency might impose restrictions on
what a time traveler can do, but it does not rule out time travel.

Even if time travel is not strictly paradoxical, it is certainly

weird. Consider the time traveler who leaps ahead a year and reads
about a new mathematical theorem in a future edition of Scientific
American. He notes the details, returns to his own time, and teaches
the theorem to a student, who then writes it up for Scientific
American. The article is, of course, the very one that the time traveler
has read. The question then arises: Where did the information about
the theorem come from? It is not from the time traveler, because he
read it, but not from the student either, who learned it from the time
traveler. The information seemingly came into existence from
nowhere, without any reason. Don’t you discern now the precept in
the principle of providence?

The bizarre consequences of time travel have led some

scientists to reject the notion outright. Stephen W. Hawking of the
Cambridge University has proposed a “chronology protection
conjecture,” which would outlaw causal loops. Because the theory of
relativity is known to permit causal loops, chronology protection
would require some other factor to intercede to prevent travel into the
past. What might this factor be? One suggestion is that quantum
processes will come to the rescue. The existence of a time-domain

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machine would allow particles to loop into their pasts. Calculations

hint that the ensuing disturbance would become self-reinforcing
creating a runaway surge of energy that would wreck the wormhole.

Chronology protection is still just a conjecture, so time travel

remains a possibility. A final resolution of the matter may have to
await the successful union of quantum mechanics and gravitation,
perhaps through a theory such as string theory or its extension, so-
called M-theory. It is even conceivable that the next generation of
particle accelerators will be able to create subatomic wormholes that
survive long enough for nearby particles to execute fleeting causal
loops. This would be a far cry from Well’s vision of a time machine,
but it would forever change our picture of physical reality.

The Enigma of the Time Calendar

What’s time?
According to the late Nobel laureate Richard P. Feynman:

We, physicists, work with it every day, but do not ask me

what it is; it’s just too difficult to think about.

The attempted answer: “Time is nature’s way of keeping

everything from happening all at once.”

Ask six people to explain time today, and, like the six blind
men poking the elephant, you may get six answers. A physicist might
say time is one of the two basic building blocks of the universe, the
other being space. For a clockmaker, time is the tick-tock of his
handiwork. For a science fiction fan, it is the fourth dimension. A
biologist sees time in the internal clocks that keep plants and animals
in sync with nature. For a banker, it is money, while a Buddhist
monk contemplates a time in the eternally returning cycles of nature.

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We have given more attention to measuring time than to

anything in nature, says Gernot Winkler, Director of Time Services
at the U.S. Naval Observatory in Washington DC. But time remains
an abstraction, a riddle that exists only in our minds.

Psychologists tell us that children before the age of two have

little sense of the passage of time. It may have been the same for our
early ancestors. Some scholars believe that people once lived in a state
of the timeless present with little or no sense of past or future.

The Concept of Time Domain

Is our timekeeping obsessive?

Consider this: locked in a cellar in Boulder, Colorado, is the

standard for determining the length of a second in the United States.
Operated by the National Institute of Standards and Technology, this
cesium device, called NBS-6, is the nation’s most precise atomic
clock. It is accurate to within one second in three hundred thousand
years.

NIST scientists have mastered timekeeping so well that they

are now defining a meter as the world’s basic unit of distance, in
terms of the time it takes light in a vacuum to travel its length:
3,033,564,095 nanoseconds approximately.

We can measure time intervals better than material objects

because time does not have little molecules dancing all over the place,
said David Allan, a time theorist at NIST.

Nature too has its clocks. We can read them almost

everywhere if we have the tools. In 1947, American chemist Willard
Libby found a clock ticking in virtually everything that lived during
the past fifty thousand years: the carbon-14 atom, which decays at a
known rate. By comparing carbon-14 atoms with atoms that do not
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decay, scientists can tell the age of a pharaoh’s mummy or an ancient

Indian hearth.

Using similar techniques, geologists can measure the decay

rates of radioactive elements like uranium, potassium, or rubidium to
set ages for the planet’s many tiers of rock. Those at the floor of the
Grand Canyon reveal two billion years of geologic history, while
rocks in northwest Canada go back nearly four billion years. Moon
rocks date back 4.5 billion years, about the same age estimated for the
earth.

Astronomers have gazed even further back in time, by

looking at the light originating from a faraway galaxy. They are
looking at the galaxies as they were billions of years ago. The rate at
which these galaxies are flying away from each other tells them the
date when all the matter in the universe set out on its journey.

We were able to show that the matter in the universe must

have been infinitely compressed and dense about fifteen billion years
ago, says theoretical physicist Stephen Hawking of England’s
Cambridge University. And before that time, as we measure it, simply
did not exist, said Hawking. The reason is that the other side of the
beginning of time is living with a mystery, unfathomable darkness
without matter or motion. And to modern scientists, motion and
time are invariably linked.
(Details in “The Fate of the Universe,” the interminable arrow of
time)

For Isaac Newton, the time had a life of its own; it was an
almost divine process cutting a path across all nature. Einstein
changed all that with his theories of relativity. As the experiment with
the traveling clocks showed, time for Einstein depended on how fast
one was traveling. It no longer was absolute. And events determine

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how fast time passes instead of the other way around, as I think most
of us would like to view it.

There is only one absolute, Hawking told us. It is not time

but the speed of light: 186,282 miles a second. In a sense, the speed
of light is Einstein’s master clock, since there can be no velocity
without the time and the speed of light never varies. So the speed of
light is the best way to measure a meter.

But there’s a hitch. One thing that influences both light and
time is gravity. In the universe of Einstein’s relativity, gravity is
caused by the intrusion of a large chunk of matter, like the sun, into
space and time. It is a geometric effect, like the one we see if we place
a bowling ball on a trampoline.

Gravity bends both space and time. Thus, in the presence of

a large stellar object, light has to travel farther between two points,
and time slows down, speaking relatively. This does present a
problem. On the surface of Jupiter, which has 318 times the mass of
earth, a cesium clock would run noticeably slower than one at home.
And what happens then to our light-measured meter?

John Wheeler, an eminent Princeton physicist friend of

Einstein, likes to take the idea to an extreme. He pictures what
happens on the surface of a black hole, a super-dense body created
when a massive star collapses of its gravitational pull. A black hole’s
gravity field is so intense that not even light can escape its surface, and
time would stand still there.

This shows us, says Wheeler, who gave black holes their
name that time is a measuring tool, not an absolute flow or a
substance.

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Without an event, there is no time. This means, Wheeler

believes, that time may be a secondary feature of nature, not a basic
one.

But we are only talking about the physics of time here, says
Wheeler. As much as anybody else, Einstein recognized that the
mind’s perception of time is a more subtle matter.

This kind of time of our bodies and minds has origins deep
in a primordial past long before a set of gears on the wall told us
when to go to bed.

Keeping Track of Time

Time is absolute, Isaac Newton declared in 1687. It flows
equably without relation to anything external. That’s obvious, you
say, rushing to your next appointment. Physicists, however, have
discovered that time is intimately tied to motion and space itself. Our
image of time as a river eventually runs dry.

Albert Einstein shattered our concept about time in 1905

with his theory of special relativity. The motion of the observers
affects the measurement of time intervals. Two years later, the
mathematician Hermann Minkowski proposed a new geometry that
added time to the three dimensions of space. This coordinate system,
space-time, caught on as an efficient way to simplify Einstein’s
formulas.

Have you ever been to a train station and noticed the train
next to you as it begins to move? It’s odd, disorienting. Is it moving
or are you? You do not know until you see a third reference point, as
the platform. That’s relative motion. Similarly, time is relative. But
there is no ultimate platform. We do not notice the differences
because they are infinitesimally small. The relativity of time becomes
significant only at great speeds, like those achieved in particle
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accelerators that produce velocities near that of light. Physicists verify

special relativity daily; making it one of physics’ most widely
confirmed theories.

The idea is simple, but its implications are flabbergasting. It

means, for example, that rapidly moving clocks tick more slowly than
clocks at rest. A clock aboard a spaceship traveling at 87 percent the
speed of light [inset] would tick only half as fast as a clock on earth.
While such speeds are beyond present space technology, atomic
clocks sent into orbit have recorded smaller differences repeatedly.

Odd indeed! Says Princeton physicist John Wheeler

photographed in his office as if receding into a black hole, a term he
coined for collapsing stars that crunch not only matter but also the
space around it, bringing times there to an end. Time cannot be an
ultimate category in the description of nature, he declares. Before and
after do not rule everywhere. A pioneer in quantum theory, at home
measuring time by billionths of a second or by billions of years,
Wheeler tests the edge of our understanding. We will first understand
how simple the universe is when we recognize how strange it is.

One way to imagine space-time is with a cone of light, each

panel representing space at a different moment. The tip of the cone
may be any point, say, the earth at one instant. Events can be divided
into those whose light has had time to reach us—those within our
cone and those about which we still do not know. As the earth moves
through time from left to right, our cone widens on each panel of
space like a spreading flashlight beam, sweeping events into our
present (i.e., our now). We do not see a star explode as a supernova
until thousands of years later when its light has reached us to
announce the event.
So time is relative, changeable. Can it be reversed? No! The
second law of thermodynamics, which states that those isolated

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systems move from order to disorder, unequivocally rules that out.

Humpty-Dumpty won’t ever put himself back together again.

Travel in Time
Time travel has been a popular science-fiction theme since
H. G. Wells wrote his celebrated novel The Time Machine in 1895.
But can it be done? Is it possible to build a machine that would
transport a human being into the past or future?

For decades, time travel lay beyond the outside edge of

creditable science. In recent years, however, the topic has become
something of a cottage industry among theoretical physicists. The
encouragement has been partly a holiday distraction; time travel is
fun to think about. But this research has a serious side too.
Comprehension of the relation between cause and effect is a key part
of attempts to construct a unified theory of physics. If unrestricted
time travel were possible, even in principle, the nature of such a
unified theory could be drastically affected.

Our best understanding of time comes from Einstein’s

theories of relativity. Before these theories, time was widely regarded
as absolute and universal, the same for everyone no matter what their
physical circumstances were. In his special theory of relativity,
Einstein proposed that the measured interval between two events
depends on how the observer is moving. Crucially, two observers who
move differently will experience different durations between the same
two events.

The effect is often described using the twin paradox. Suppose

that Sally and Sam are twins. Sally boards a rocket ship and travels at
high speed to a nearby star, turns around, and flies back to earth,
while Sam stays at home. For Sally, the duration of the journey might
be, say one year, but when she returns and steps out of the spaceship,
she finds that ten years have elapsed on earth. Her brother is now
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nine years older than she is. Sally and Sam are no longer the same
age, even though they were born on the same day. This example
illustrates a limited type of time travel. In effect, Sally has leaped nine
years into earth’s future.

Time Lag
No doubt I have gone way off the subject in most of the
illustrations but to let the readers know the subject in-depth, it was
expedient to understand some details of the time domain to
comprehend the basic guideline of time. The journey of Prophet
Muhammad PBUH to the indefinite cosmic order could be travel back
into time through the passages (wormholes) between different strata
of the universe. For the journey back in time with a speed greater
than the speed of light (thirty billion times the speed of light as discussed later in
this chapter, through the escalator-type passages: 70:3) can easily be perceived, if
we consider the very early moments when the universe took its stride
and expanded far faster than the speed of light “The Perfect
Creation.”

I’m confident that my readers will now perceive the journey

of Prophet Muhammad PBUH into the indeterminate cosmic order
after reading this chapter more carefully. The Prophet’s journey of
Mee’raaj has baffled quite a few, and nobody could affirm, as to how
it could have happened. I’m giving scientific details in the light of
Qur’anic affirmations.

Angels `n` Spirit ascent unto Lord

In a day of the sort
Fifty thousand years in part (Al-Maarij 70:4)

It’s Allah Who,

Created the earth and heavenly mall
An’ between infinite sway in space
Eons six in all
An’ settled on a throne adorned in place
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None has a way to interpose in a glance

It`s for only Lord to conclude
Wouldn’t you then caution instance
He`s all the command to include
Earth `n` heavens decked in an array
An` then at the end
To conclude in amends
All the deeds proceed in a way
Get to the Lord in time
A Day, that tallies in a span
Years thousand (of your) count in plan (Al-Sajdah 32:4–5)

For what is time?

How did Prophet Muhammad PBUH travel in person with the
angel Gabriel, as it was not an illusion or fantasy or only a spiritual
perception, for otherwise, it was not necessary to appropriating this
incident in the Holy Scripture? The whole incident took place in few
moments when we refer to the psychological arrow of time.
The immense speed means the time and space had no value for this
journey because in a flash of a moment he was there, wheresoever he
was desired to be.

The understanding of wormhole theory gives a clear concept

of such occurrences to be easily perceived today. Scientific fiction and
facts are coming close to our discernment and deliberation of the
universe as described in the Holy Scripture. How could one perceive
travel in the time domain without even a fraction of a moment
passing on this earth? Perhaps this doggerel mentioned in A Brief
History of Time by Stephen Hawking depicts it most befittingly.

Alpha Centauri is twenty million million miles away from

the earth. Thus, one imagines or creates a wormhole that would lead
from the vicinity of the solar system, static as compared to the earth,
to Alpha Centauri. The distance through the wormhole might be
only a few million miles. This would allow the news of the

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happenings on earth to arrive well before time; in such case, one

would have to travel back to earth from Alpha Centauri through
another moving wormhole.

There was a young lady of White

Who traveled much faster than light?
She departed one day,
In a relative way
And arrived on the previous night

Let us cite another example that will probably make things

much easier to understand.

Say “A” is traveling in a train with seven compartments. The

compartment closer to the engine (in front) is Sunday, the next one
Monday, and the last is Saturday. “A” leaves the train in the “Friday”
compartment with a speed much faster than the speed of light in the
opposite direction of the train and the reaches the train from in front
of it (like through a moving wormhole.) “A” is likely to catch the first
“Sunday” compartment much earlier than the “Friday” compartment.
Consider all such moves in the whole cosmic sway where every
particle is moving with a speed relative to one another, close to the
brim of a black hole, and the time is static. So traveling in the time
domain is not foreign to our understanding if we take all these
variables into account.

Scientists believe that large wormholes existed naturally as a

relic of the big bang. It is also conceivable that the next generation of

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particle accelerators will perhaps be able to create subatomic

wormholes.*

As detailed in the text, the Qur’an affirms the existence of

these wormholes. If we can somehow prove that Prophet Muhammad
PBUH
traveled much faster than the speed of light (thirty billion times
the speed of light) through wormhole-like passages (23:17 and 70:3)
through different strata of skies and came back through moving
wormholes (51:7), we can scientifically prove the cosmic journey of
“Me’raaj.”

Ordinary matter gives space-time a positive curvature, like

the surface of the sphere. To allow travel into the past, space-time
must have a negative curvature like the surface of a saddle. So the
wormholes between two regions of space-time would make it possible
to travel faster than light into the past or future.

Another way of judgment could be explained in this pretense

as described earlier through spirituality. For all that, we consider in
this context and perceive that time is not one for all domains, there
was a time before the creation of the universe that we term the state
of timelessness or nihility. We may name it time “F,” i.e., about
nihility or stay in the interminable arrow of time. When the sprawl of
creation took place, time also started its journey. We may call it time
“B”; we may also call it servility because it was after creation.”

The understanding of the two (i.e., time about nihility and

in subsequence to servility) is perceptible but only when the earthly
pot of the body melts into the soul and loses all its identity becoming

*Scientific American, September 2002.

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part of the nihility, and that’s when you concentrate on the heart and
slowly ruminate “Allah.” Soon, you’ll feel the body melting into the
soul, and the soul becoming part of the whole. That’s the state of
mind when the blood supply to the left parietal lobe is no visible on
the PET scan. Some scientists affirm, during those moments of deep
meditation, there’s only the divine source for the nourishment, to
that part of the brain. In such moments, you sway in the cosmic
array. This temporary or the fleeting illumination or edification is
gone when we totter and stumble back to our run-of-the-mill frame
of mind with our brains back to the conventional earthly seductive
possessions. And when this earthly pot once again accomplishes its
identity, the turn of time takes its course back in the psychological
domain or servility. That’s what we are concerned to account for in
our day-to-day life without encountering the duality in mind.

This time (Servility) has three notions of interpretation.

The thermodynamic arrow of time is to follow a definite

path ever since the creation of time and the universe, whereas the
cosmological arrow of time will be reversed if ever the universe
starts contracting. But at the moment, we are concerned with the
psychological arrow of time in our day-to-day life, for which we
concern the words: past, present, and future, which we may call
“yesterday,” “today,” and “tomorrow.” Now we turn toward Qur’anic
assertions in this regard. After creating the skies, the Lord Almighty
also created passages between the skies, scientists also affirm that such
passages exist as a relic of the big bang, where angels are bust
complying the orders from Allah Almighty (Hazarat Ali, the prophet’s
first cousin, in his first address in “Nehj ul Balagha.) Indeed, he was
referring to the wormholes. Now let us bear in mind certain Qur’anic
assertions that affirm the speed of light, and also the speed of the
angels traveling through different passages like “wormholes” in the
cosmic order.

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And We,
Created over you seven ways in sway
Not oblivious of “Our” perfection in play (23:17)

These are probably seven routine passages for the angels to

move toward the skies or seven different kinds of wormholes:
[1: Loop like passages- living in the present; 2: Present to past;3:
Present to future; 4: Past to present; 5: Past to future; 6: Future to
present and 7: from Future to past]
A discipline of Lord, in prime
The Lord of all tracts in trail to climb
The angels ‘n’ Spirits ascend unto Him in a day
The sort whereof is fifty thousand years a day (70:3–4)

These elevator-type passages are for the rapid ascent of angels toward
the heavens.
Vow be to the passages (in skies) swinging in the trail (51:07)
The word used for such passages means “changing in position.” How
nicely it affirms “the spinning and moving wormholes” through the
different strata of the Multiverses.

If you carefully concentrate on the text of the verse (70:3–4), it

indicates the speed of the angels climbing through the passages in the
skies (details given in the text).

Speed of Light and Lunar Orbital Motion

Fourteen centuries ago, the Qur’an was directed from the
Lord Almighty to all humanity through Prophet Muhammad PBUH,
who lived in the Arabian Peninsula. The Arab people even now use
the lunar calendar in their calculation of time.
The Qur’an addressed them in the only language they could
understand without defying their seemliness. The Lord Almighty
asserts in the Qur’an:

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He created sun grandeur in the glow

An’ the moon He set to gleam inflow
An’ had a determined time in term
That you follow the years in count
Lord had all the ways to conceive
He details trivia in trends to perceive
For what they’d concern in the count (Yoonus10:5)

The lunar year is twelve months; the month is defined

recently as the time of one revolution of the moon in its orbit around
the earth. The Lord Almighty hints at such an orbit in the Qur’an.

He’s The Lord!

Who created night ‘n’ the day in all?
Besides the gleam of moon ‘n’ glitter of sol
They travel defined track in stroll (AlAmbiya’ 21:33)

Here, an essential scientific fact is clearly stated, namely, the

existence of the earth’s sun and the moon’s orbit; a reference is also
made to the traveling of these celestial bodies in space with their
motion! A new concept had therefore been established in the Qur’an
hundreds of years before it was discovered by modern science. Today,
the concept of the lunar year is widely spread, and as we know, the
moon is our nearest neighbor in space and a companion to our
planet. It is often said that the earth and moon form a twin planet.

As the moon orbits around the earth, the change in the

relative positions of the moon, earth, and sun causes the moon to
show its phases. The time between consecutive new moons is 29.53
days and is called the syndic month. During this time, however, the
earth and, consequently, the moon’s orbit have traveled some way
around the sun, so the position of the moon against the background
of stars is different. The time for the moon to return to the same
position in the sky as viewed from the earth is called the sidereal
month (27.32 days), which represents the actual real net time of one

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revolution in the moon’s orbit. This orbit is almost circular, having

an average radius of 384,264 kilometers.

Referring to the Qur’anic verse (10:5), we observe that it

discriminates between the apparent syndic period for knowing the
number of years and the real sidereal period for reckoning in scientific
calculations. These two systems of measuring time are now given in
the textbooks of astronomy as indicated in the table.

Table: Lunar Month and Terrestrial Day

Period Sidereal Syndic
Lunar Month 27.321661 days = 55.71986 29.53059 days
hours
=T
Terrestrial Day 23 h, 56 min 4.0906 sec= 86,164.0906 24 hrs = 86,400 sec
sec
=t

The purpose of the proposition is to determine the value of

the greatest speed mentioned in the following relativistic Qur’anic
verses. In these verses, the sidereal system should be used for both the
lunar month and the terrestrial day, as an accurately measured period
(concerning a distant, apparently fixed star).

A New Relation in the Earth-Moon System

The length of the moon’s orbit, L, and the time, t, of one
terrestrial day are correlated in a marvelous Qur’anic verse that
describes a universal constant velocity of a certain cosmic affair as
follows.*

*A day is equal to one thousand years in stance.

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He commands all the terms in mirth

That of the heavens ‘n’ of the earth
Terms at close get to the Lord
In a Day of tally in a stroll
Years thousand of your count in all
(In a Day of [your count] thousand years) (Al-Sajdah 32:5)

The Qur’anic expression “of your reckoning” leaves no doubt

as to our understanding of the year as the lunar year. The verse begins
with a reference to a certain “cosmic affair,” which the Lord Almighty
creates and commands. This affair travels permanently through the
Multiverses between different strata of the heavens and the earth so
speedily that it crosses in one day a maximum distance in a space
equivalent to that which the moon passes during one thousand lunar
years (i.e., during 12,000 sidereal months). The question that now
arises is: what could this cosmic affair be?

And what is its greatest velocity as expressed in this Qur’anic

equation? To answer this question, we turn to the Qur’anic verse that
has been understood in terms of the following equation.
The distance crossed in a vacuum by the universal cosmic affair in
one sidereal day is equal to the length of twelve thousand revolutions
of the moon around the earth.

Ct = 12000 L (1)
Where:
C is the velocity of the cosmic affair:

T is the time interval of one terrestrial sidereal day, defined as

the time of one rotation of the earth about its axis relative to the stars.
(i.e., 23 hours, 56 minutes, 4.0906 seconds equals 86,164.0906 seconds)

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And L is the inertial distance, which the moon covers in

revolution around the earth during one sidereal month.

L is the net length of the moon’s orbit due to its geocentric

motion, without the interference of its spiral motion caused by the
earth’s revolution around the sun (i.e., the lunar orbit length
excluding the effect of the solar gravitational field on the measured
value).

Let V be the measured average orbital velocity of the moon

deduced from the average radius, R, of the lunar geocentric orbit,
measured from orbiting earth during its heliocentric motion.

V= 2 Pi R/T (2)
Substitution:
R = 384264 km and T = 655.71986 hr (the sidereal lunar
month)
V= (2 × 3.1416 × 384264)/655.71986 = 3682.07 km/hr

This value is given in all the textbooks of astronomy and is

accepted by NASA.
Let θ be the angle traveled by the earth-moon system around
the sun during one sidereal month of period 27.321661 days. We can
calculate θ if we take into consideration the period (365.25636 days)
of one heliocentric revolution (one year) of the earth-moon system.
θ = 27.321661 *360/365.25636 = 26, 92848

Thus θ is a characteristic constant of this system depending on

uniform periods of the month and the year. Since the presence of the
sun changes the geometrical properties of space and time, we must
screen out its gravitational effect on the earth-moon system.
According to the validity condition of the second postulate of spatial
relativity, we must only consider the lunar geocentric motion without
the heliocentric motion of the earth-moon system.
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Thus, a velocity component V0= V cos θ representing the net

orbital velocity of the moon is introduced for calculating the net
length, L, of the lunar orbit assuming stationary earth.

L = V cos (θ) T (3)

From equation (1) and (3), we get a new Qur’anic relation
for the earth-moon system:
Ct = 12000 V cos (θ) T (4)
C = 12000 V cos (θ) T/t (5)

Substituting the sidereal values of the periods t and T from

the table (2), the NASA value of the measured orbital lunar velocity V
= 3682.07 km/hr, and the calculated value of cos θ = cos 26.92848 =
0.89157, we get the velocity of the cosmic affair from equation (5), as
expressed in the Holy Qur’an.
C= 12000 × 3682.07 × 0.89157 × 655.71986/86164.0906
C= 29, 9792.5 km/s

Referring to the international value of C = 29, 9792.458

km/s, we find an extremely marvelous agreement. Thus, we conclude
that the cosmic affair mentioned in the previous Qur’anic verse is
identical to light and all similar cosmic affairs traveling in a vacuum
with this maximum speed, such as all types of electromagnetic waves
propagating between the heavens and the earth, the expected
gravitational waves spreading all over the universe, and all particles
traveling in this cosmic greatest speed, such as neutrinos. It is very
interesting to mention here the second Qur’anic verse that hints at
the same relativistic Qur’anic equation in the earth-moon system.
The Lord Almighty asserts: “A day in the sight of thy Lord is like a
thousand years of your reckoning” (22:47).

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The interpretation of these verses in the light of scientific

discernment determines a fascinating order to comprehend the speed
of the angels in the cosmic glide.

The Speed of the Ordinary Angels*

He commands all the terms in mirth
That of the heavens ‘n’ of the earth
Terms at close get to the Lord
In a Day of tally in a stroll
Years thousand of your count in all
(In a Day of [your count] thousand years) (Al-Sajdah 32:5)

The angels ‘n’ Spirit ascend unto Him in a day

The sort whereof is fifty thousand years a day (Al Maarij 70:4)

Just consider the order of the day in 32:5 is mentioned to be

a thousand of your count, and in 70:4, it asserts fifty thousand years
in the count. Could it be a day equals fifty million times the speed of
light and the speed of an average an ordinary angel is calculated
(354.603948 lunar days in a year):
(1000 x 354.603948 x 50,000 = 17,730,197,400) as we have
discussed in the text: 17,730,197,400 times the speed of light.

The Speed of Special Angels of the Lord

All praises for the Lord
Created out of nothing that all
Heavens and the earth in phase
Angels as the courier in space
With wings to fly and glide
Wings in two or three or four in pairs

* An angel ascends to the Lord Almighty in a day of fifty thousand years.

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He contrived to spread so fair

As He intends to trend in display

For Lord has power over all in sway (Al Fatir 35:1)
His Almighty asserts that if an angel or a spirit has to reach
Him from the earth, it would take a day of fifty thousand years of
count (not of our count) where the day, as affirmed earlier, is a day of
one thousand years of our count. This clearly shows that there are
messengers of the Lord, whose speed is fifty million times the speed of
light (1000 x 50,000 = 50,000,000). Then there are verses indicating
that angels may have two, three, or four pairs of wings, quite likely
referring to their relationship with the speed (of the messengers of
Lord) of fifty million times the speed of light. Now consider all the
means of communication of the Lord Almighty through certain
passages like wormholes, with a speed two, three, and four times the
fifty million times the speed of light (i.e., one hundred, one hundred
and fifty, or two hundred million times the speed of light), fifty to
two hundred million times the speed of light.

The speed of the cosmic expansion is 186,000 miles per

second of our count for the Multiverses. Can how long would
continue it not to be perceived by a man?

With the foregoing discussion, I would like to sum up the

details once again to clearly understand the wrapping up of time and
space.

The Speed of the Archangel Gabriel

This affirms that the distances in the cosmic sway are far
beyond our comprehension, and reaching such places to establish the
dictum of the Lord Almighty requires a speed and passages also far
beyond our discernment. It is affirmed in Hadith that the number of
wings of the Angel Gabriel is six hundred (i.e., his speed is six
hundred times the speed of an ordinary angel or 600 x 50,000,000 =

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30,000,000,000 (i.e., 30 billion times the speed of light) through the

escalator-type passages (Maarij). And so it affirms the Prophet’s
journey of Mee’raaj, as he was escorted by Archangel Gabriel, at a
speed far beyond our discernment to comprehend; when he returned,
the latch was still swinging.

In Surah Al Maarij Verse 3, the passages mentioned as

“Maarij” are the escalator-type passages. Consider the actual speed of
travel through these passages when the speed of Archangel Gabriel is
thirty billion times the speed of light. If the speed of the escalators is
also something like that, you can deduce from the above narration
how the Prophet Muhammad PBUH traveled with a speed thirty billion
times the speed of light with Archangel Gabriel through the passages
(70:3–4) in the different strata of the Multiverses and the skies and
back through special passages, Hubbuk, moving like a whirlwind
(moving wormholes), wrapping time and space and getting the holy
Prophet back an in time (well actually in his past) that coincided with
his time of departure from the place. When the Lord Almighty
describes these passages, He soon affirms that Your Lord was not
quite oblivious of the nature of His creation or what He intended for
the organization of the whole cosmic sway and particularly for the
administration of the cosmic order. Because we actually cannot
comprehend how after spending that much time, the Prophet could
be back in the blink of an eye that is one-hundredth of a second. But
I presume he was a bit early so he was driven slowly while back in
time when he could perceive the caravan moving toward Makkah,
and he predicted that they’d reach it at a particular time here in the
city. And he was back through the Hubbuk (moving wormholes)
passages (51:07) while the latch was still swinging.

In the Holy Qur’an, the Lord Almighty described three types

of passages with three different names: The Tareeq (Al Mouminoon
17) are the seven routine passages for the scheduled assignments for
the angels probably with a basic speed of fifty million times the speed

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of light, and the Lord Almighty asserts in this Surah that He was not
oblivious of the plan of creation. There are special escalator-type
passages called Maarij (Al Maarij 3, 4)for the angels, having a speed
of one hundred to two hundred times the speed of light. While
passing through such passages, the speed of the angels could be far
beyond our discernment. And finally, the Hubbuk passages (Al Zariat
7) are for the return journey and are changing their position. (They
are whirlwind-like moving passages spinning at their axes far beyond
the speed of light, wrapping time and space and getting the
person/angels/spirits back in time.) The void between the clusters of
galaxies of four different types in the cosmic order might be providing
an infinitely long cylindrical passage spinning on its axis that would
let the person travel through such passages and visit his past by
dragging light and squeezing space and time into the loop.

Similarly, if we look at the journey of the Prophet

Muhammad PBUH, we see it was a journey back in time when he was
coming back to earth through the moving wormholes (Al-Hubbuk).
After leading the prayers of all the prophets, going to the
indeterminate cosmic sway, visiting all that which the Lord Almighty
wished him to observe, and then coming through the moving
wormholes that virtually squeezed and wrapped time and space and
that coincided exactly with the time he left the place, he was abiding
before leaving for the sacred journey of Me’raaj.

In science fiction, wormholes are often called stargates and

they offer a shortcut between two widely separated points in space.
One jumps through a wormhole as mentioned in (Al Maarij 70:1–4)
and comes out moments later on the other side of the galaxy.
Wormholes naturally fit into the general theory of relativity, whereby
gravity also wraps not only time but also space. I have tried to learn
the philosophy of gravitational force in this journey that could be yet
another way to squeeze time and space, but perhaps we have to work
more on the Holy Scripture to comprehend its wisdom.

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People often cannot reconcile themselves with the speed

Prophet Muhammad PBUH traveled in the cosmic sway during
Mee’raaj, but have you ever thought of your travel in the cosmic
order while abiding on Earth?

We on earth are spinning around its axis with a speed of

1,670 kilometers per hour and then with the planet around its orbit
(around the sun) at a speed of 108,000 kilometers per hour. And so
with that as a part of the solar system around the Milky Way Galaxy
at the speed of 720,000 kilometers per hour and then with the Milky
Way swaying with a speed of 950,000 kilometers per hour in its
universe. And the universe is spinning in the Multiverse with an
unknown speed, and the Multiverse is swaying with an unknown
speed in the strata of parallel universes. The parallel universes are
spinning around with an unknown speed in the cosmic order and
then all of it is speeding away with a speed of 300,000 kilometers per
second from the core of the big bang or Kun: Fa Ÿa Koon, and we
don’t even feel dizzy traveling with such a stupendous speed in the
cosmic order.

Today’s scientific trends affirm that perhaps in the quite near

future, man shall be able to create atomic wormholes between
different strata of the universes and also acquire a speed far greater
than the speed of light. He would probably be able to travel toward
the faraway galactic order. But there is a catch in this man-managed
journey by future scientists, because after a definite limit in space, the
cosmic rays will be so intense that the space shuttle would need six
hundred tons of water to elude the effects of cosmic rays (as it is not
even possible for an astronaut to land on Mars, for there is no such
shield to deflect the torment of cosmic rays), and it is not possible for
the spacecraft to carry that much water. This is an interesting subject
too. I’ll make it convenient to explain this sometime later in an
appropriate place.

319
Faith in the Unseen

For decades, time travel lay beyond the edge of creditable

science. In recent years, however, the topic has become something of
a very common subject among theoretical physicists. The
encouragement has been partly a holiday distraction; time travel is
fun to think about. But this research has a serious side too.
Comprehension of the relationship between cause and effect is a key
part of attempts to construct a unified theory of physics. If
unrestricted time travel were possible, even in principle, the nature of
such a unified theory could be drastically affected. So man shall be
able to accomplish such marvels (i.e., to travel to the far distant
universe and come back in a wink).

I am confident with the foregoing discussion the reader will

be able to understand the cosmic journey of Prophet Muhammad
PBUH
that indeed traveled back in time.

To summarize once again: While traveling toward the

heavens, Prophet Muhammad PBUH was traveling in his future as we
do in our routine, but this travel was with a speed that’s far beyond
our cognition (thirty billion times the speed of light) through the
escalator-type (Al Maarij) of passages that might have doubled the
ultimate speed. But when he was coming back, it was a travel back in
time (i.e., into his past) through the passages (Al Hubbuk) which
were spinning beyond the speed of light and also changing their
position like whirlwinds and that could wind up time and space. I
would like to add, speed of light is one way to wrap up space, and
time and gravitation are another. I’ve just affirmed the travel of
Prophet Muhammad PBUH in the light of wormhole theory.

The gravitational element would have been around as long as

the prophet’s journey was through the cosmic order sweep with
billions and trillions of cosmic bodies in the stellar sprawl around, but
once he was beyond the cosmic order, the gravitational element was

320
 Rashid Seyal

no longer there, as there is a void beyond the limits of the cosmic

order that’s limited by the lower skies. There is a point of concern in
this context that spinning wormholes (Al Zariat- winds around the
wormholes spinning with the speed of light exclude the gravitational
influence- hypothetical inference) with speed greater than the light
would possibly elude the gravitational influence in the cosmic order
as long as stellar bodies are around.

A word about the gravitational element as to how it

influences time: If we have a watch in the basement and another in
the attic, the one in the attic runs faster than the one in the basement
as the element of gravitation on the earth is more when it is closer to
the core of the earth. Can you comprehend the distance he traveled?
Indeed, you cannot!

Our universe was billions to trillions of kilometers apart in

the first few moments of the big bang, and then it has been
expanding at the speed of around three hundred thousand kilometers
per second ever since, for fifteen billion light-years; and mind you,
each light-year is six trillion miles (if our grand universe expanded
just one meter per second, it would double its size, and if it expanded
six trillion miles a second, imagine how much its size would be). And
the limit of its expanse is the lowest sky. How far afar must it expand
to reach that limit of cosmic order? The cosmic sway is beyond the
lowest skies, where there are another six skies, each most probably
with the same distance of nihility of the big bang to the first or the
lower skies, when the expanding universe will experience a big smash,
resulting in a series of big crunches eventuating in a singularity,
forming a seedling for the new creation (details in “The Fate of the
Universe”).

Scientists affirm the existence of wormhole passages as a relic

of the big bang, and the Qur’an confirms the existence of such
passages (23:17; 51:07; 70:3–4). Scientists also contend that in the

321
Faith in the Unseen

future, we shall be able to produce atomic wormholes in different

strata of the universe.

As mentioned, speed is one way to wrap up time and space

and gravitation is another. The spinning, moving wormholes (Al
Hubbuk), probably moving with the speed of light, could also elude
the gravitational influence of the stellar sprawl.

His Almighty asserts that if an angel or a spirit has to reach

Him from the earth, it would take a day of fifty thousand years of
count (not of our count) where the day, as affirmed earlier is a day of
one thousand years of our count. This clearly shows that there are
messengers of the Lord, whose speed is fifty million (1000 x 50,000)
times, the speed of light. Then there are verses indicating that angels
may have two, three, or four pairs of wings, quite likely referring to
their relationship with the speed (of the messengers of the Lord) of fifty
million times the speed of light. Now consider all the means of
communication of the Lord Almighty through certain passages like
wormholes, with a speed two, three, and four times the fifty-million-
times-the-speed-of-light speed (i.e., fifty, one hundred and fifty, or
two hundred million times the speed of light). The speed of
Archangel Gabriel is thirty billion times the speed of light as already
affirmed. Prophet Muhammad PBUH traveled toward the heavens with
a speed of thirty billion times the speed of light through Al Maarij
and came back into his past through Hubbuk, the spinning passages
wrapping up time and space.

In Hadith, it is affirmed that Archangel Gabriel has six

hundred wings (allowing him a speed thirty billion times the speed of
light). And the Prophet PBUH accompanied Archangel Gabriel
through Al Maarij-like passages while going and coming back into his
past through spirally swinging passages of Al Hubbuk and reaching
the location at the time of his departure.

322
 Rashid Seyal

And We,
Created over you seven ways in sway
Not unaware of formation in array (Al Mouminoon 23:17)

A discipline of Lord in scale

The Lord of all tracts in trail
(To climb)
The angels ‘n’ Spirits ascent unto Lord
(In a day)
That’s fifty thousand years in stroll (Al M’aarij 70:3–4)

Vow be to the passages (in skies) swinging in trail

(Al Zariat, “The Winnowing Winds” 51:07)

The word used for such passages is changing in position.

How nicely it affirms “the spinning and moving wormholes” through
different strata of the Multiverses and beyond for a rapid swing into
the future or instant retreat into the past—a journey back in time.
He commands all the terms in mirth
That of the heavens ‘n’ of the earth
Terms at close get to the Lord
In a Day of tally in stroll
Years thousand of your count in all
(In a Day of [your count] thousand years) (Al-Sajdah 32:5)

The angels and Spirit ascend unto Him in a day

The sort whereof is fifty thousand years a day (Al Maarij 70:4)

All praises for Lord in esteem

Contrived out of Nihility in supreme
The heavens ‘n’ the earth in place
Placed as a courier the angels in space

Wings to fly around in an array

Wings in two, three, or four in pairs
He appends to create so fair
323
Faith in the Unseen

As He intends to trend in display

Lord has all power in sway (Al Malaika or Al Fatir 35:1)

A diagrammatic appearance of the Prophet’s PBUH journey

324
 Rashid Seyal

Qur’anic Verses referred in the text:

Surah #
Name
Translation Qur’anic Text
(Taqi Usmani)
Ayat #

ُ َْ
‫اﳊَ ْﻤﺪ ِ� ِ َر ِّب‬
1 Praise belongs to Allah, the
Al-Fatiha Lord of all the worlds [1]
001 - 7 The All-Merciful, the Very َّ ۱ َ ْ َ ٰ ْ
ٰ ْ ‫اﻟﺮ‬
Merciful [2] The Master of ‫ﲪ ِﻦ‬ ‫اﻟﻌﻠ ِﻤﲔ۝‬
ْ ‫۝ﻠ ِِﻚ ْم‬۲‫اﻟﺮ ِﺣ ْﯿ ِﻢ‬ َّ
the Day of Requital [3] You
‫۝‬۳‫ﯾ‬ ِ ‫ﻮﯾَِ اﻟﺪِّﻦ‬
ُ ْ ‫ا َِّ� َك ﻧَ ْﻌ ُﺒ ُﺪ َوا َِّ� َك � َ ْﺴ َت ِﻌ‬
alone do we worship, and
from You alone do we seek ‫۝‬۴‫ﲔ‬
َ ْ َ َّ َ ْ
‫۝‬۵‫اط اﻟ ُﻤ ْﺴتـ ِﻘ ْﯿ َﻢ‬
help [4] Take us on the
straight path [5] The path of ‫اﻟﴫ‬ ِ �‫اِﮬ ِﺪ‬
those on whom You have
�‫ﳱ ْﻢ‬
َ
ْ ‫ﺖ َﻋﻠ‬ َ ‫ﯾ َا ْﻧ َﻌ ْﻤ‬ َ ْ ِ‫َاطَ اﻟَّﺬ‬ ِ
ِ ‫ﻦ‬
َ ْ
bestowed Your Grace, [6]
‫ﳱ ْﻢ‬ ْ َ ْ ُ َ ِ ْ ‫َﻏ‬ ْ
ِ ‫ﲑ اﻟﻤﻐﻀﻮ ِب ﻋﻠ‬
Not of those who have
incurred Your wrath, nor of َّ َ َ
َ ْ ‫اﻟﻀﺎۗ ّﻟ‬
those who have gone astray ‫۝‬۷‫ِﲔ‬ ‫وﻻ‬
[7].
2
A’lif L’am M’im [1] This ۰‫ﺐ۝‬ َ ‫ﺐ َﻻ َر ْﯾ‬ ُ ‫ِﻚ ْاﻟﻜ ِٰﺘ‬ َ ٰ ۱ ّۗ ۗ
‫اﱂ۝ذﻟ‬
َْ ‫ ﻟَّﺬ‬۲ َ ْ َّ ُ ْ ّ ً ُ ِ ْ
Al-Baqarah
Book has no doubt in it -
001 , 4
guidance for the God- ‫۝ﮬﺪى ِلﻠﻤﺘ ِﻘﲔ۝ ﻦِﯾ‬۰‫ِﻓﯿﻪ‬
fearing, [2] Who believe in
‫ﺐ َوﯾُـ ِﻘ ْﯿ ُﻤ ْﻮ َن‬ ‫ﯿ‬ْ ‫ﯾ ِﻣ ُﻨ ْﻮ َن ِ� ْﻟ َﻐ‬
ْٔ ُ
ِ
the Unseen, and are steadfast
ُ ٰ ‫ﻮۃ َو ِﳑَّﺎ َر َز ْﻗ‬ َ ٰ َّ
in Salah (prayer) , and spend ‫ﳯ ْﻢ‬ ‫اﻟﺼﻠ‬
ٓ َ َ ْ ُ ْٔ ُ ُ
‫۝اﻟَّﺬِﻦﯾَْ ﻮﯾ ِﻣﻨﻮن ِﲟﺎ‬۳‫ﯾُ ْﻨ ِﻔﻘ ْﻮ َن‬
out of what We have
provided them; [3] And who
believe in what has been
� ْ ِ ‫ﻚ َو َﻣ ٓﺎ ُا ْ� َل‬ َ ْ َ َ ُْ
‫ا ِ�ل اِﻟﯿ‬
revealed to you and what has ِ
ْٰ َ َ
been revealed before you; ‫۝ َو ِ�ﻻ ِﺧ َﺮ ِۃ ُﮬ ْﻢ‬۰‫ﻗ ْﺒ ِﻠﻚ‬
and they have faith in the
Hereafter[4]. ‫۝‬۴‫ُ ْﯾ ِﻗ ُﻨ ْﻮ َن‬

325
Faith in the Unseen

َ َ ٌُْ ٌّۢ
Baqarah
Deaf, dumb and blind, they
shall not return.
‫۝‬۱‫ٌ ﻰﲻ ﻓ ُﻬ ْﻢ ﻻ َ ْ� ِﺟ ُﻌ ْﻮ َن‬
ُْ‫ُ ﲂﺑ‬
018
2 (Remember) when your
ْ ّ ِ ‫ﻚ ل ِْﻠ َﻤﻠٰ ۗ ٕﯩ َﻜ ِﺔ ا‬ َ ُّ َ َ َ ْ َ
Al-Baqarah Lord said to the angels: I am ‫ِﱏ‬ ِ ‫واِذ ﻗﺎل رﺑ‬
030 - 34 ً َْ َ َْ ْ ٌ َ
‫۝‬۰‫ﺟﺎ ِﻋﻞ ِﰱ اﻻر ِض ﺧ ِﻠﯿﻔﺔ‬
going to create a deputy on

ُ ْ ُ ْ َ َ ْ ُ َ ْ َ َ ْٓ ُ َ
the earth! They said: Will
You create there one who ‫� ّﯾﻔ ِﺴﺪ‬ ‫ﻗﺎﻟﻮا اﲡﻌﻞ ِﻓﳱﺎ‬
will spread disorder on the َ ۗ ّ ُ ََْ َ
earth and cause bloodshed, ‫۝ َو ْﳓ ُﻦ‬۰‫اﻟﺪ َﻣﺎ َء‬ ِ ‫ِﻓ ْﳱﺎ و�ﺴ ِﻔﻚ‬
َ َ ُ َُّ َ ُ
‫۝‬۰‫� َﺴ ِ ّب ُﺢ ِﲝَ ْﻤ ِﺪك َوﻧﻘ ِﺪس ﻟﻚ‬
while we proclaim Your
purity, along with your
َ َ َ ْٓ ّ َ َ
‫ِﱏ ا ْﻋﻠ ُﻢ َﻣﺎ ﻻ‬ ِ ‫ﻗﺎل ا‬
praise, and sanctify Your
name? He said: Certainly, I
َۗ َ ْ َ ْ َ َ ٰ َ َّ َ َ َ ْ ُ َ ْ َ
know what you know not ‫ﺗﻌﻠﻤﻮن۝وﻋﻠﻢ ادم اﻻﲰﺎء‬
[30] And He taught ‘Adam ََ
the names, all of them; then ‫َُّﻬَﺎ ﺛُﻢَّ ﻋَﺮَﺿ َﻬُﻢْ ﲆﻋ‬
presented them before the ۗ َ ْ َ ْ ْ ُ ٔ ْۢ َ َ َ َ َ ٰ َ ْ
angels, and said: Tell me ‫ﲰﺎ ِء‬ �ِ ‫۝ ﻓﻘﺎل اﻧ ِﺒ ــﻮ ِﱏ‬۰‫اﻟﻤﻠ ۗ ِٕﯩﻜ ِﺔ‬
ُ ۗ َُٓ
‫ٰﮬ ٔﻮﻻ ِء ا ِْن ﻛ ْﻨ ُﺘ ْﻢ‬
their names, if you are right

َ َ ُْٰ ُْ َ َ ْ ٰ
[31] They said: To You
belongs all purity! We have ‫�ـ َـﻨﻚ ﻻ‬ ‫ﺻ ِﺪ ِﻗﲔ۝ﻗﺎﻟﻮا‬
َ َ ّ َ ّ َّ ٓ َ ْ
‫۝ اِﻧﻚ‬۰‫ِﻋﻠ َﻢ ﻟ َﻨﺎ اِﻻ َﻣﺎ َﻋﻠ ْﻤ َﺘ َﻨﺎ‬
no knowledge He said: O
‘ Adam, tell them the names
َ َ ْ ْ َ َْ
‫ﺖ اﻟ َﻌ ِﻠ ْﯿ ُﻢ اﳊَﻜ ِْﯿ ُﻢ۝ﻗﺎل‬
of all these. When he told
‫اﻧ‬
ٓ َّ َ َ ْ ۗ َ ْ َ ْ ُ ْ ْۢ َ ُ َ ٰ ٓ ٰ
them their names, Allah
said: Did I not tell you that I
‫۝ ﻓﻠﻤﺎ‬۰‫�دم اﻧ ِبﺌـﻬﻢ ِ�ﲰﺎ ِٕﯨ ِﻬﻢ‬
know the secrets of the skies
ََ َ َ ۗ َ ْ َ ْ ُ َ َ ْۢ َ
and of the earth, and that I ‫۝ ﻗﺎل ا ْﱂ‬۰‫ﲰﺎ ِٕﯨ ِﻬ ْﻢ‬ �ِ ‫اﻧﺒﺎﮬﻢ‬
know what you discloseand َ
َ‫ِﱏ ا ْﻋﻠ ُﻢ ﻏ ْﯿﺐ‬ َ َ ٓ ْ ْ ُ َّ ْ ُ َ
ّ
what you conceal [32] ِ ‫اﻗﻞ ﻟﲂ ا‬
َ ْ َ َ ْ َّ
‫۝ َواﻋﻠ ُﻢ َﻣﺎ‬۰‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض‬
Except what You have given
us. Surely, You alone are the
ُ ُ ُ
All-knowing, All-wise [33]
‫ﺗ ْﺒﺪ ْو َن َو َﻣﺎ ﻛ ْﻨ ُﺘ ْﻢ‬
And when We said to the َ ٰ ْ ُْ ْ ْ َ
angels: Prostrate yourselves ‫ﺗﻜ ُﺘ ُﻤ ْﻮ َن۝ َواِذ ﻗﻠ َﻨﺎ لِﻠ َﻤﻠ ۗ ِٕﯩﻜ ِﺔ‬
before‘ Adam! So, they

326
 Rashid Seyal

ٓ َّ ٓ ُ َ َ ٰ ُ ُ ْ
prostrated themselves, all but
‫اﲭﺪ ْوا ِﻻد َم ﻓ َﺴ َﺠﺪ ْوا اِﻻ‬
Iblis (Satan). He refused,
َ َ َ ْ َ ْ َ َٰ َ ْ ْ
and became one of the ‫۝ َوﰷ َن‬۰‫ﱪ‬ ‫۝ اﰉ واﺳتﻜ‬۰‫اِﺑ ِﻠيﺲ‬
infidels [34]
‫ﯾ۝‬ َْ
‫َِ اﻟْﻜٰﻔِﺮِﻦ‬
ٰ ٓ َ ُ ُ َ ْ َّ ْ ُ ْ َ
‫� ّﯾﻘ ْﻮل َر ّﺑ َﻨﺎ ا ِﺗ َﻨﺎ ِﰲ‬
2 Yet there is another among
Al-Baqarah them who says: Our Lord, ‫و ِﻣﳯﻢ‬
ٰ ْ َ ً َ ْ ُّ
‫اﻟﺪﻧ َﯿﺎ َﺣ َﺴنﺔ ّو ِﰲ اﻻ ِﺧ َﺮ ِۃ‬
201 give us good in this world

َّ َ َ َ َ َّ ً َ َ َ
and good in the Hereafter,
and save us from the ‫اﻟﻨﺎ ِر۝‬ ‫ﺣﺴـﻨﺔ و ِﻗﻨﺎ ﻋﺬاب‬
punishment of Fire.
َ َ ُ
‫ﯾ ﯾُ ْﻨ ِﻔﻘ ْﻮ َن ا ْﻣ َﻮاﻟ ُﻬ ْﻢ‬ َ ْ ِ‫َﺜ َﻞُ اﻟَّﺬ‬
‫ﻦ‬
2
The example of those who
َّ َ َ َ َ
Al-Baqarah
261 spend in the way of Allah is
‫ﰲ َﺳ ِب ْﯿ ِﻞ ﷲِ ﻛﻤﺜ ِﻞ ﺣﺒ ٍﺔ‬ ِْ
just like a grain that
ّ ُ ْ َ َ َ َ ْ َ ْ َ َ ْۢ َ
produced seven ears, each ‫ﰻ‬ ِ ‫اﻧﺒتﺖ ﺳـﺒﻊ ﺳـﻨﺎ ِﺑﻞ ِﰲ‬
ear having a hundred grains,
ُ ‫ﺎﺋ ُﺔ َﺣ َّﺒ ٍﺔ۝ َو‬ َ ّ َ ُ ْۢ ُ
and Allah multiplies (the ‫ﷲ‬ ۰ ‫ﺳنﺒﻠ ٍﺔ ِﻣ‬
ۗ َ
َّ ُ ُٰ
‫اﺳ ٌﻊ‬ ُ
ِ ‫۝ َوﷲ َو‬۰‫ﯾﻀ ِﻌﻒ ﻟ َِﻤ ْﻦ �ﺸﺎ ُء‬
reward) for whom He wills.
Allah is All-Embracing, All-
Knowing.
‫َﻋ ِﻠ ْﯿ ٌﻢ۝‬
َ ‫ﯾ ٰا َﻣ ُﻨﻮا َّاﺗ ُﻘﻮا‬
‫ﷲ‬ َ ْ ِ‫َٰٓﳞَُّﺎ اﻟَّﺬ‬
‫ﻦ‬
2
O you who believe, fear
ٓ َ
Al Baqarah
278 Allah and give up what still
‫َوذ ُر ْوا ﺎ ﺑَﻰﻘ َِ �َِ اﻟﺮِّﻮ ٰﺑا ا ِْن‬
َ ْ ‫ُﻛ ْﻨ ُﺘ ْﻢ ُّﻣ ْٔﻮ ِﻣ ِﻨ‬
remains of riba, if you are
believers. ‫ﲔ۝‬

ْ ِ ‫اﻟﺮ ُﺳ ْﻮ ُل ِﲟَ ٓﺎ ُا ْ� َل ا َِﻟ ْﯿ ِﻪ‬

َّ َ َ ٰ
2 The Messenger has believed
Al-Baqarah in what has been revealed to � ِ �‫ا‬
285 him from his Lord, and the َ َ ‫ﰻ ٰا‬ ٌ ُ
ّ َ ْ ُ ٔ ْ ُ َ ّ َّ ْ
ِ ��ِ � ‫۝‬۰‫ر ِﺑﻪٖ واﻟﻤﻮ ِﻣﻨﻮن‬
َ ٰ
believers as well. All have
َ ُ
believed in Allah and His
‫ﻻ‬۰ ‫َو َﻣﻠ ۗ ِٕﯩﻜ ِﺘﻪٖ َوﻛ ُﺘ ِﺒﻪٖ َو ُر ُﺳ ِﻠﻪٖ ۝‬
ُ ُّ ْ ّ َ َ َ ْ َ ُ ّ َ ُ
angels and His Books and
His Messengers. :We make ۰ ‫ﻧﻔ ِﺮق ﺑﲔ اﺣ ٍﺪ ِ� رﺳ ِﻠﻪٖ ۝‬
no division between anyof

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Faith in the Unseen

َ
‫۝‬۰‫ﲰ ْﻌ َﻨﺎ َوا َﻃ ْﻌ َﻨﺎ‬َ ُ َ
His Messengers, and they
ِ ‫َوﻗﺎﻟ ْﻮا‬
َ َ َ َ َ ُْ
have said: :We have listened,
and obeyed. Our Lord, (we ‫ﻏﻔ َﺮاﻧﻚ َر ّﺑ َﻨﺎ َواِﻟ ْﯿﻚ‬
ُْ‫ﺼ‬ ْ
ِ ‫اﻟ َﻤ‬
seek) Your pardon! And to
You is the return. ‫ﲑ۝‬
َّ ْ َ ُ ُ ّ َ ُ َ
‫۝‬۰‫ﷲ ﻧﻔ ًﺴﺎ اِﻻ ُو ْﺳ َﻌ َﻬﺎ‬
2
ِ ‫ﻻﯾ‬
‫ﳫﻒ‬
Allah does not obligate
Al-Baqarah
286
anyone beyond his capacity.

َ َ َ ََ َ
3 Surely, the case of lsa, in the ‫ا ِّن َﻣﺜﻞ ِﻋ ْي ٰﴗ ِﻋ ْﻨﺪ ﷲِ ﻛ َﻤﺜ ِﻞ‬
Aal-i- sight of Allah, is like the case َ َ َ ُ َُ ْ ََٗ َ ََ ٰ
Imraan
of‘ Edam . He created him ‫اب ﺛ ّﻢ ﻗﺎل‬ٍ � �ِ ‫۝ ﺧﻠﻘﻪ‬۰‫ادم‬
059
ُ َ ُ َٗ
‫ﻟﻪ ﻛ ْﻦ ﻓ َﯿﻜ ْﻮ ُن۝‬
from dust, then He said to
him, :Be , and he came to be

َ َ ْ َ ِ ّ ‫ﺎﻤ ِ َﺒ َر ْﲪَ ٍﺔ‬

‫۝‬۰‫ﺖ ﻟ ُﻬ ْﻢ‬
3 So, (O Prophet) it is through
Aal-i- mercy from Allah that you ‫� ﷲِ ﻟِﻨ‬
Imraan ْ َ ْ َ ْ َ ًّ َ َ ْ ُ ْ َ َ
‫ﺐ‬ ِ ‫وﻟﻮ ﻛﻨﺖ ﻓﻈﺎ ﻏ ِﻠﯿﻆ اﻟﻘﻠ‬
are gentle to them. Had you
159- 160
ُ ْ َ َ ْ َ ْ ِ ْ ُّ َ ْ َ
been rough and hard-
hearted, they would have ‫ﺎﻋﻒ‬ ‫۝ ﻓ‬۰‫ﻻﻧﻔﻀﻮا � ﺣﻮﻟِﻚ‬
َ َْ ْ َ ْ َُْ
‫اﺳتﻐ ِﻔ ْﺮ ﻟ ُﻬ ْﻢ‬
dispersed from around you.
So, pardon them, and seek ‫ﻋﳯﻢ و‬
َ َ َْ َ
‫۝ ﻓ ِﺎذا‬۰‫َوﺷﺎ ِو ْر ُﮬ ْﻢ ِﰲ اﻻ ْﻣ ِﺮ‬
Forgiveness for them.
Consultthem in the matter
ََ
َ ‫َﻣْﺖَ ﻓَﺘَﻮَﰻَّْ ﲆﻋ ﷲِ۝ ا َِّن‬ ‫َﺰ‬
and, once you have taken a
‫ﷲ‬ ۰
ُُ‫ﴫ‬ ْ ُ ‫ِﲔ۝ا ِْن َّﯾ ْﻨ‬ َ ْ ‫ِﺐ ْاﻟ ُﻤ َﺘ َﻮ ّ ِﳇ‬
decision, place your trust in
Allah. Surely, Allah loves ‫ﰼ‬ ُّ ‫ُﳛ‬

‫۝ َوا ِْن‬۰‫ﲂ‬ ْ ُ َ‫ِﺐ ﻟ‬ َ ‫ﷲ َﻓ َﻼ َﻏﺎﻟ‬ ُ

those who place their trust in
Him [159]. If Allah helps
َ
you, there is none to
‫ﰼ‬ُْ‫ﴫ‬ ُ ُ ‫ﲂ ﳁ َ ْﻦ َذا ّاﻟ ِﺬ ْي ﯾَ ْﻨ‬
َ ْ ُ ْ ُ ْ َّ
‫ﳜﺬﻟ‬
َّ َ َ ْ َ
overcome you. And if He
َ َ ْ َ ْۢ ِ ّ
‫ﰻ‬ِ ‫۝ َﲆ ﻋ ﷲِ ﻓﻠ َﯿﺘﻮ‬۰‫� ﺑﻌ ِﺪ ٖە‬
abandons you, then, who is

ْ ْ
there to help you after that?
In Allah the believers should ‫اﻟ ُﻤ ٔﻮ ِﻣ ُﻨ ْﻮ َن۝‬
place their trust[160].
َّ ُ َّ ُ َّ ُ َّ َ ُ َ ٓ
‫ﲂ اﻟ ِﺬ ْي‬
ُ ‫ٰ� ّﳞﺎ اﻟﻨﺎس اﺗﻘ ْﻮا َرﺑ‬
4 O men, fear your Lord who
Al-Nisaa’ created you from a single

328
 Rashid Seyal

َ َ ْ َّ ْ ِ ّ ْ ُ َ َ َ
001 soul, and from it created its
‫� ﻧﻔ ٍﺲ ّوا ِﺣﺪ ٍۃ‬ ‫ﺧﻠﻘﲂ‬
َ ّ ‫ﳯﺎ َز ْو َﺟ َﻬﺎ َو َﺑ‬ َ ْ ‫َّو َﺧﻠَ َﻖ ِﻣ‬
match, and spread many
men and women from the ‫ﳯ َﻤﺎ‬ُ ْ ‫ﺚ ِﻣ‬
ُ َّ ۗ َ ًْ َ ً َ
‫۝ َواﺗﻘﻮا‬۰‫ﲑا ّو� ِ َﺴﺎ ًء‬
two. Fear Allah in whose
‫ِرﺟﺎﻻ ﻛ ِﺜ‬
َّ َ
name you ask each other (for
ُ ۗ َ
ٖ‫ﷲ اﻟ ِﺬ ْي � َﺴﺎ َءﻟ ْﻮ َن ِﺑﻪ‬
your rights), and fear (the

ْ ُ ‫ﷲ َﰷ َن َﻋﻠَ ْﯿ‬
violation of the rights of) the
َ ‫ﺎم۝ ا َِّن‬ َ َ َْ ْ َ
womb-relations. Surely,
Allah is watchful over you.
‫ﲂ‬ ۰ ‫واﻻرﺣ‬
‫َر ِﻗ ْﯿ ًﺒﺎ۝‬
َ َ َ َ ََٓ
4
Whatever good comes to ‫� َﺣ َﺴ َـﻨ ٍﺔ ﳁِ َﻦ‬ ْ ِ‫ﻚ‬ ‫ﻣﺎ اﺻﺎﺑ‬
An-Nisaa'
َ ْ ِ َ َ َ ََ َ ٓ
‫� َﺳ ِّيﺌ ٍﺔ‬
you, it is from Allah and
079
whatever evil visits you, it ‫۝وﻣﺎ اﺻﺎﺑﻚ‬۰ِ‫ﷲ‬
َ ْ َ َ ْ َّ َ
comes from your own selves.
‫۝ َوا ْر َﺳﻠ ٰﻨﻚ‬۰‫ﳁِ ْﻦ ﻧﻔ ِﺴﻚ‬
ٰ ‫ً َﻛَﻰ‬ َّ
We have sent you to be a
Messenger for the people. ِ ��ِ ‫۝ ﻔ‬۰‫ﺎس َر ُﺳ ْﻮﻻ‬ ِ ‫ِﻠﻨ‬ ‫ل‬
Allah is enough to be a
ً َ
witness. ‫ﺷ ِﻬ ْﯿﺪا۝‬
4 ْ ِ ‫۝ َﻓ ِﺎ َذا َ َ� ُز ْوا‬۰‫ﺎﻋ ٌﺔ‬
� َ ‫َوﯾَ ُﻘ ْﻮ ُﻟ ْﻮ َن َﻃ‬
They say: Obedience (we
َ ْ ‫ﳯ ْﻢ َﻏ‬ ُ ْ ‫ﺖ َﻃﺎۗﯨ َﻔ ٌﺔ ِّﻣ‬ َ ‫ِﻋ ْﻨﺪ َك َﺑ َّي‬
An-Nisaa'
081 observe). But when they go
‫ﲑ‬ ِٕ ِ
ْ ُ َ
ُ ‫۝ َوﷲ ﯾﻜﺘ‬۰‫ّاﻟ ِﺬ ْي ﺗﻘ ْﻮل‬ ُ َ
away from you, a group of
them conspires at night ‫ﺐ َﻣﺎ‬ ُ َ ُ
contrary to what they say.
‫ﳯ ْﻢ‬ ُ ْ ‫ﯾُ َﺒ ّي ُﺘ ْﻮ َن۝ َﻓ َﺎ ْﻋﺮ ْض َﻋ‬
Allah records what they ِ ۰ ِ
ٰ ‫َﻛَﻰ‬ ََ َ
ِ ��ِ ‫۝ ﻔ‬۰ِ‫ﻮﺗ َﰻَّْ ﲆﻋ ﷲ‬
conspire. So ignore them
ً
and put your trust in Allah.
Allah is enough to trust in. ‫َوﻛ ِْﯿﻼ۝‬
َ ٰ ُْ َ َ َََ
‫۝ َوﻟ ْﻮ‬۰‫اﻓﻼ ﯾَ َﺘﺪ ّ ُ� ْو َن اﻟﻘ ْﺮا َن‬
4 Do they not, then, ponder
Al-Nisa about the Qur‘ an? Had it
ُ َ ْ َ ْ ْ ِ ‫َﰷ َن‬
‫ﲑ ﷲِ ﻟ َﻮ َﺟﺪ ْوا‬
082
ِ ‫� ِﻋﻨ ِﺪ ﻏ‬
been from someone other

ً ْ ‫اﺧ ِﺘ َﻼ ًﻓﺎ َﻛ ِﺜ‬

than Allah, they would have
ْ ْ
found in it a great deal of ‫ﲑا۝‬ ‫ِﻓﯿ ِﻪ‬
discrepancy.

329
Faith in the Unseen

ْ ُ ‫ﲂ ِد ْﯾ َﻨ‬ ْ ُ ‫ﺖ َﻟ‬ ُ ‫َا ْﻟ َﯿ ْﻮ َم َا ْﻛ َﻤ ْﻠ‬

005 Today, I have perfected your
Al Maa religion for you, and have ‫ﲂ‬
ْ ُ ‫ﺖ َﻋﻠَ ْﯿ‬ ُ ‫َو َا ْﲤ َ ْﻤ‬
‘idah
ْ ِ ‫ﲂ ِﻧ ْﻌ َﻤ‬
completed My blessing upon
003
you, and chosen Islam as ‫ﱴ‬
َ ْ ُُ َ ُ ْ ََ
‫۝‬۰‫اﻻ ْﺳﻼ َم ِد ْﯾ ًﻨﺎ‬
Din (religion and a way of
life) for you. ِ ‫ور ِﺿﯿﺖ ﻟﲂ‬

5
‫ﲂ‬ ْ ُ ‫اذ ُﻛ ُﺮ ْوا ِﻧ ْﻌ َﻤ َﺔ ﷲِ َﻋﻠَ ْﯿ‬ ْ َ
‫و‬
ْ ٓ ْ ُ َ َ َ ْ َّ ُ َ َ ْ َ
Al Maa Remember Allah‘ s favor
‘idah upon you and His covenant ‫۝ اِذ‬۰ ٖ‫و ِﻣﯿﺜﺎﻗﻪ اﻟ ِﺬي واﺛﻘﲂ ِﺑﻪ‬
ُ َّ َ َ ُْ
007
‫۝ َواﺗﻘﻮا‬۰‫ﲰ ْﻌ َﻨﺎ َوا َﻃ ْﻌ َﻨﺎ‬ ِ ‫ﻗﻠ ُﺘ ْﻢ‬
that He has taken from you
when you said, :We have
َ ۢ َ َ َّ َ
ِ ‫ﷲ ﻋ ِﻠ ْﯿ ٌﻢ ِﺑﺬ‬
listened and obeyed. Fear
Allah. Allah is all-Aware of ‫ات‬ ‫۝ اِن‬۰‫ﷲ‬
ُ ُّ
what lies in the hearts
‫اﻟﺼﺪ ْو ِر۝‬
ْ َّ ْ ّ ْ ُ َ َ ْ َ ٓ ْ َّ َ ُ َ
6 He is the One who created ‫� ﻧﻔ ٍﺲ‬ ِ ‫وﻫﻮاﻟ ِﺬي ا�ﺸﺎﰼ‬
ٌ َ ْ َ ْ ُ َّ ٌّ َ َ ْ ُ َ َ َّ
Al-An'am
you from one person, then,
098
you have a place to dwell ‫۝‬۰‫وا ِﺣﺪ ٍۃ ﳁﺴتﻘﺮ وﻣﺴـﺘﻮدع‬
َ ٰ ٰ ْ َ ْ َّ َ ْ َ
‫ﺖ ﻟِﻘ ْﻮ ٍم‬
and a place to sojourn. We
have elaborated the signs for ِ ‫ﻗﺪ ﻓﺼﻠﻨﺎ اﻻﯾ‬
َ َْ
the people who understand
‫ّﯾﻔﻘ ُﻬ ْﻮ َن۝‬
ّٰ َ َْ َّ ُ ْ َ
‫۝ اﱏ‬۰‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض‬
(He is) the Originator of the
Al-An’aam ‫ﺑ ِﺪﯾﻊ‬
َٗ ّ ُ َ َ َ ٌ َ ٗ َ ُ َ
heavens and the earth. How

‫ﯾﻜ ْﻮ ُن ﻟﻪ َوﻟﺪ ّو ْﱂ ﺗﻜ ْﻦ ﻟﻪ‬

101-104 can He have a son when He
never had a wife? He created
ْ َ‫ﰻ‬ َّ ُ َ َ َ َ ٌ َ َ
everything, and He knows ‫۝‬۰‫ﳽ ٍء‬ ‫۝ وﺧﻠﻖ‬۰‫ﺻﺎ ِﺣﺒﺔ‬
everything [101]. This is ُُ ٰ ٌ ْ َ ْ َ ّ ُ َ ُ َ
Allah: Your Lord, there is no ‫ﲁ ﳽ ٍء ﻋ ِﻠﯿﻢ۝ذ ِﻟﲂ‬ ِ ‫وﻫﻮ ِﺑ‬
God but He, the Creator of ُ‫ﻻ ا ِٰﻟ َﻪ ا َِّﻻ ُﻫ َﻮ۝ َﺧﺎﻟِﻖ‬ٓ َ ْ ُ ُّ َ ُ
‫۝‬۰‫ﷲ رﺑﲂ‬
everything; so, worship ۰
ْ ‫ﳽء َﻓ‬
ٰ َ ‫ﺎﻋ ُﺒ ُﺪ ْو ُە۝ َﻫُﻮَﲆ‬ َ ّ ُ
‫ﻋ‬ ٍ ْ ‫ﰻ‬ ِ
Him. He is Guardian over
۰
ُ ُ ْ ُ َ ٌ ْ َّ ْ َ ّ ُ
everything [102]. No vision
can comprehend Him, and ‫ﰻ ﳽ ٍء وﻛِﯿﻞ۝ﻻ ﺗﺪ ِرﻛﻪ‬ ِ
He comprehends all visions,

330
 Rashid Seyal

ُ ْ َْ
and He is Absolutely Subtle,
‫۝ َو ُﻫ َﻮﯾُﺪ ِرك‬۰‫ﺎر‬ ُ ‫اﻻ ْﺑ َﺼ‬
All-Aware [103]. (Say, O
ُ َّ َْ
Prophet :) There have come ‫۝ َو ُﻫ َﻮالﻠ ِﻄ ْﯿﻒ‬۰‫ﺎر‬ َ ‫اﻻ ْﺑ َﺼ‬
to you insights from your
ْ ِ ‫ﰼ َﺑ َﺼﺎۗ�ٕ ُﺮ‬
� ْ ُ ‫ﲑ۝ َﻗ ْﺪ َﺟﺎۗ َء‬ ُ ْ ‫ْاﳋَﺒ‬
Lord. Now, whoever uses his ِ ِ
ْ َ َ َ َ ْ َ ْ َ َ ْ ُ ّ َّ
‫۝‬۰ ٖ‫۝ ﳁﻦ اﺑﴫ ﻓ ِﻠﻨﻔ ِﺴﻪ‬۰‫ر ِﺑﲂ‬
sight does so for his own self,

َٓ َ ََ َ
and whoever remains blind
does so against his own self. �َ ‫۝ َو َﻣﺎ ا‬۰‫َ�َْ ﻰﲻ ﻓ َﻌﻠ ْﳱَﺎ‬ِ
ْ ُ ‫َﻋﻠَ ْﯿ‬
I do not stand guard over
yoz [104] ‫ﲂ ِﲝَ ِﻔ ْﯿ ٍﻆ۝‬

ْ ِ ‫ﲎ ٰا َد َم‬ ْ َ ُ َ ََْ
7 (Recall) when your Lord
ْٓ ‫� َﺑ‬
Al A'raaf brought forth their progeny � ِ ۢ ِ ‫َواِذ اﺧﺬ َر ّﺑﻚ‬
ُ َ ‫ﱒ ُذ ّر َّﯾـ‬
ْ ُ ‫ـﳤ ْﻢ َو َا ْﺷ َﻬ َﺪ‬ ُ ُ
172
ْ
ِ ِ ‫ﻇﻬ ْﻮ ِر‬
from the loins of the
children of‘ Adam, and made ‫ﱒ‬
them testify about
‫۝‬۰‫ﲂ‬ ْ ُ ‫ﺖ ِ َ� ّﺑ‬
ُ ‫ﻋ َا ْﻧ ُﻔ ِﺴﻬ ْﻢ۝ َا َﻟ ْﺴ‬ ٰٓ َ
themselves (by asking them,) ِ ۰ ِ
ُ َُ َ ْ َ ُ َ
:Am I not your Lord? They
‫۝ ا ْن ﺗﻘ ْﻮﻟ ْﻮا‬۰�َ ‫۝ ﺷ ِﻬﺪ‬۰‫ﻗﺎﻟ ْﻮا َﺑ ٰﲇ‬
said, :Of course, You are. َ ْ َ
We testify. (We did so) lest ‫ْمَ اﻟْﻘِﯿٰﻤَﺔِ اِ�َّ ﻛُﻨَّﺎ ﻦﻋ ٰﻫﺬا‬ َ
you should say on the Day
of Judgment, :We were ‫۝‬۱‫ﲔ‬َ ْ ‫ٰﻏ ِﻔ ِﻠ‬
unaware of this,
7 He is the One who has ْ َّ ْ ّ ْ ُ َ َ َ ْ َّ َ ُ
Al-A’raaf created you from a single ‫� ﻧﻔ ٍﺲ‬ ِ ‫ﻫﻮاﻟ ِﺬي ﺧﻠﻘﲂ‬
َ َ ْ َ َ َ َّ َ َّ
‫ﳯﺎ ز ْو َﺟ َﻬﺎ‬
189
‫وا ِﺣﺪ ٍۃ وﺟﻌﻞ ِﻣ‬
soul, and out of him created
his wife, so that he may find
ّ ٰ
َ ‫ﻟ َِي ْﺴ ُﻜ َﻦ ا َِﻟ ْﳱَﺎ۝ ﻓﻠ ّﻤﺎ ﺗﻐﺸ‬
َ َ َ َ َ
comfort in her. So when he ‫ىﻬﺎ‬ ۰
covers her with himself, she
ْ َ َّ ً ْ َ ً ْ َ ْ َ َ َ
َ
carries a light burden and ‫۝‬۰ ٖ‫ﲪﻠﺖ ﲪﻼ ﺧ ِﻔﯿﻔﺎ ﳁﺮت ِﺑﻪ‬
َ َ َ َ َّ ْ َ َ ْ َ ٓ َّ َ َ
‫ﷲ َر ّﲠُ َﻤﺎ‬
moves about with it .
‫ﻓﻠﻤﺎ اﺛﻘﻠﺖ دﻋﻮا‬
Thereafter, when she grows
ُ َ
َّ َ ْ َ ً ِ َ َ َ ْ َ ٰ ْ َ ّ
heavy, they both pray to َ ِ‫ن‬
� ‫ﻟ ِٕ� اﺗﯿتﻨﺎ ﺻﺎﳊﺎ ﻟﻨﻜﻮ‬
Allah, their Lord, :If You
‫ﯾ۝‬َْ
bless us with a perfect child,
we shall be grateful
‫ﻟﺸّٰﻜِﺮِﻦ‬

331
Faith in the Unseen

َ
8 Be aware that your wealth ‫ﲂ‬ ْ ُ ‫اﻋﻠَ ُﻤ ْٓﻮا اَ ّﳕَ ٓﺎ َا ْﻣ َﻮ ُاﻟ‬ْ ‫َو‬
َ ‫ﰼ ِﻓ ْﺘ َﻨ ٌﺔ۝ َّو َا َّن‬ ْ ُ ‫َو َا ْو َﻻ ُد‬
Al Anfaal and your children are but a
028
trial and that with Allah ‫ﷲ‬ ۰
َ ٓٗ َ
‫۝‬۲‫ِﻋ ْﻨﺪە ا ْﺟ ٌﺮ َﻋ ِﻈ ْﯿ ٌﻢ‬
there is a great reward.

ۗ َّ َ َّ
‫ُﮬ َﻮاﻟ ِﺬ ْي َﺟ َﻌﻞ اﻟﺸ ْﻤ َﺲ ِﺿ َﯿﺎ ًء‬
10 He is the One who has made
Yoonus
005
the sun a glow, and the
َ َ َ ٗ َ َّ َ َّ ً ْ ُ َ َ َ ْ َّ
moon a light, and
‫ﺎزل‬ ِ ‫واﻟﻘﻤﺮ �را وﻗﺪرە ﻣﻨ‬
َ ََ ََْ
determined for it stages, so
that you may learn the ‫ﲔ‬َ ْ ‫اﻟﺴـ ِﻨ‬
ِّ ‫ﻟِﺘﻌﻠ ُﻤ ْﻮا ﻋﺪد‬
َّ َ ٰ ُ َ َ َ َ
number of the years, and the
calculation (of time). Allah ‫ﷲ ذﻟِﻚ اِﻻ‬ ‫۝ ﻣﺎ ﺧﻠﻖ‬۰‫ﺎب‬ َ ‫َو ْاﳊ َِﺴ‬
َ ْٰٰ ُ ّ َُ َّ ْ
‫ﺖ ﻟِﻘ ْﻮ ٍم‬
has not created all this but
ِ ‫ﺼﻞ اﻻﯾ‬ ِ ‫۝ ﯾﻔ‬۰‫ِ�ﳊ ِﻖ‬
َ َ
fora rightful purpose. He
elaborates the signs for a
‫ّﯾ ْﻌﻠ ُﻤ ْﻮ َن۝‬
people who understand.
10 And (be mindful of) the Day
َ ُ
‫ﲨ ْﯿ ًﻌﺎ ﺛ ّﻢ‬ َ ُ ُ ُ ‫َﻮﯾ َم َ ْﳓ‬ َْ
ِ ‫ﴩﮬ ْﻢ‬
Yoonus when We shall gather them

َ ْ ِ‫َﻘُﻮْلُ لِﻠَّﺬ‬
028
ْ ُ َ‫ﴍ ُﻛ ْﻮا َﻣ َﲀﻧ‬
together, then We shall say
‫ﲂ‬ َ ْ َ‫ﯾ ا‬
to those who associated
‫ﻦ‬
partners with Allah: Wait in َْ َّ َ َ ْ ُ ُٔ ۗ َ َ ُ َ ْ ُ ْ َ
your place, you and your ‫۝ ﻓﺰﯾﻠﻨﺎ‬۰‫اﻧﺘﻢ وﴍﰷوﰼ‬
َ ُۗ َ َ ُ َ َ َ ْ َُ َْ
‫ﴍﰷ ٔو ُﮬ ْﻢ ّﻣﺎ‬
associate-gods. Then We will
cause a split betweenthem, ‫ﺑﯿﳯﻢ وﻗﺎل‬
ُ َ َ ُ
and their associate-gods will
say: It was not us that you
‫ﻛ ْﻨ ُﺘ ْﻢ ا ِّ� َ� ﺗ ْﻌ ُﺒﺪ ْو َن۝‬
worshipped.
َّ
10
Yoonus
It is not (possible) for any
‫� اِﻻ‬ ْٔ ُ
َ ِ ‫َﻣَﺎ ﰷَنَ ﻟِﻨَﻔْﺲٍ اَنْ ﻮﺗ‬
one that he believes except
100 ََ ْ َ ‫ﺑـ ِﺎ ْذن ﷲِ۝ َو‬
with the will of Allah. And
‫ﳚَﻞُ اﻟﺮِّﺟْﺲَ ﲆﻋ‬ ۰ ِ ِ
He makes filth settle on
َ ْ ُ ْ َ َ َ ْ ‫ﻟَّﺬ‬
those who do not ‫ﻦِﯾ ﻻ ﯾﻌ ِﻘﻠﻮن۝‬
understand.
َ ْ َ ّ ُْ َ َ َْ َُ
‫� اﻻ ْر ِض‬ ِ ‫ﻫﻮا�ﺸﺎﰼ‬
11 He (Allah) created you from
Hood the Earth.

332
 Rashid Seyal

061

ُ ْ ‫ﺎد ِۃ ْاﻟ َﻜﺒ‬ َ َ َّ َ ْ َ ْ ُ ٰ

‫ﺐ واﻟﺸﻬ‬
‫ﲑ‬ ِ ‫ﻋ ِﻠﻢ اﻟﻐﯿ‬
13 He is the Knower of the
ِ
ََُْ
Ar Ra'd
hidden and the manifest. He
009
is the Great, the High. ‫ﺎل۝‬ ِ ‫اﻟﻤﺘﻌ‬
�ْ ِ ‫ﺎن‬ َ ‫َو َﻟ َﻘ ْﺪ َﺧﻠَ ْﻘ َﻨﺎ ْاﻻ�ْ َﺴ‬
ِ
15 Indeed We created man
ُ َ ْ ِ ّ ‫َﺻ ْﻠ َﺼﺎل‬
Al Hijr
‫۝‬۲‫� َﲪ ٍﺎ ﻣﺴنﻮ ٍن‬
ْ ْ ّ َ
from a ringing clay made of
ٍ
026
decayed mud

16 He has subjugated for you

‫۝‬۰‫ﺎر‬َ ‫اﻟﳯ‬ َ َّ ‫ﲂ َّاﻟ ْﯿ َﻞ َو‬ ُ ُ ‫ﲯ َﺮ َﻟ‬ َّ َ َ
‫و‬
Al-Nahl the day and the night and
ُ َ ْ َ ّ
012 the sun and the moon, and ‫اﻟﻨ ُﺠ ْﻮ ُم‬ ّ ‫َواﻟﺸ ْﻤ َﺲ َواﻟﻘ َﻤ َﺮ۝ َو‬
۰
َ ٰ ْ َّ َ ۢ ٌ َّ َ ُ
‫۝ اِن ِﰲ ذﻟِﻚ‬۰‫ت ِ� ْﻣ ِﺮ ٖە‬ ‫ﻣﺴﺨ ٰﺮ‬
the stars (too) are subservient
by His command. Surely, in
ُ َ َ ّ َٰٰ
‫۝‬۱‫ﺖ ﻟِﻘ ْﻮ ٍم ّﯾ ْﻌ ِﻘﻠ ْﻮ َن‬
that, there are signs for a
people who understand ٍ ‫ﻻﯾ‬
ْ ْ َََْ َّ ْ ُ
‫اﻻ�ﺲ‬ ُ ِ ‫ﺖ‬ ِ ‫� اﺟﺘﻤﻌ‬ ِ ِٕ ‫ﻗﻞ ﻟ‬
17 Say: If all the humans and
َ ٰ ْ ُْ
Al Isra jinns join together to
088 produce anything like this ‫اﳉِْﻦُّ ﲆﻋَٰٓ اَنْ �َّْﻮﺗا ِ ِﲟﺜ ِﻞ ﻫﺬا‬
َ َ ْ ُْ
‫ﻟْﻘُﺮْاٰنِ ﻻَ �َْﻮﺗ َن ِ ِﲟﺜ ِﻠﻪٖ َوﻟ ْﻮ ﰷ َن‬
Qur‘ an, they will not (be
able to) come up with
anything like it, even if they
‫ﲑا۝‬ ً ْ ‫َﺑ ْﻌ ُﻀ ُﻬ ْﻢ ﻟ َِﺒ ْﻌ ٍﺾ َﻇﻬ‬
assist one another ِ
17 Have they not seen that َ‫ﷲ َّاﻟﺬ ْي َﺧﻠَﻖ‬ َ ‫� ْوا َا َّن‬ ََ‫ﱂ‬ ْ َ ‫َا َو‬
Al-Isra ِ
َ ٰٓ َ
Allah who has created the
‫ﻟﺴَّﻤٰﻮٰتِ وَاﻻَْرْضَ ﻗَﺎدِرٌ ﲆﻋ ا ْن‬
099 heavens and the earth has
ً َ َ َ َ ْ ُ ْ َّ
‫ﳜﻠ َﻖ ِﻣﺜﻠ ُﻬ ْﻢ َو َﺟ َﻌﻞ ﻟ ُﻬ ْﻢ ا َﺟﻼ‬
the power to create them as
they were? He has appointed
َّ ّٰ َ َ َ َ
a time for them in which
there is no doubt. Still, the ‫۝ ﻓﺎﰉ اﻟﻈ ِﻠ ُﻤ ْﻮ َن اِﻻ‬۰‫ﺐ ِﻓ ْﯿ ِﻪ‬ َ ‫ّﻻ َر ْﯾ‬
ُُ
wrongdoers refused
doanything but reject.
to
‫ﻛﻔ ْﻮ ًرا۝‬
َ ٓ ٰ ْ ُ ‫َّوﯾَ ُـﻘ ْﻮ ُﻟ ْﻮ َن‬
17 And say: Pure is our Lord. ‫� َﻦ َر ّ ِﺑ َﻨﺎ ا ِْن ﰷ َن‬
ً ْ َ
Al-Isra
ُ
‫َو ْﻋﺪ َر ّ ِﺑ َﻨﺎ ﻟ َﻤﻔ ُﻌ ْﻮﻻ۝‬
Certainly, the word of our
108
Lord was sure to be fulfilled

333
Faith in the Unseen

َّ ُ ْ َ َ ْ ُ
17
‫۝‬۰‫ﲪ َﻦ‬ ٰ ْ ‫اﻟﺮ‬ ‫ﻗ ِﻞ اد ُﻋﻮا ﷲ ا ِو ادﻋﻮا‬
Al-Isra Say, :Call (Him by the name
ۗ َ ْ َ ْ ُ َ َ ْ ُ ْ َ َّ ً ّ َ
110 of) Allah or Ar-RaHman, in ‫ﲰﺎ ُء‬ ‫ا� ﻣﺎ ﺗﺪﻋﻮا ﻓﻠﻪ اﻻ‬
whichever way you call, His ََ َ َ َ َْ َْ ََ ٰ ُْْ
are the Best Names. Do not ‫۝ وﻻ ﲡـﻬﺮ ِﺑﺼﻼ ِﺗﻚ وﻻ‬۰‫اﳊﺴﲎ‬
be (too) loud in your Salah, َ ٰ َ َْ َْ َ َ ْ َُ
nor be (too) low in it, and ‫ﲔ ذﻟِﻚ‬ ‫ﲣﺎ ِﻓﺖ ِﲠﺎ واﺑﺘ ِﻎ ﺑ‬
ً
seek a way in between.
‫َﺳ ِب ْﯿﻼ۝‬
َ َ َٰ ْ َْ ْ ُْ ََ
18
Al-Kahf
They stayed in their Cave for ‫ﺚ ِﻣﺎﺋ ٍﺔ‬ ‫وﻟ ِﺒﺜﻮا ِﰲ ﻛﻬ ِﻔ ِﻬﻢ ﺛﻠ‬
ُ َ ْ َ ْ
‫ﲔ َوازداد ْوا � ِْﺴ ًﻌﺎ۝‬
three hundred years and
025
added nine. ‫ِﺳ ِن‬
ٓٗ َ ُ َ ُ َ ٗ ُ َ ٗ َ َ َ
18
Said his companion, as he ‫ﳛﺎ ِو ُرە‬ ‫ﻗﺎل ﻟﻪ ﺻﺎ ِﺣﺒﻪ وﻫﻮ‬
َ َ َ َ ْ َّ َ ْ َ َ َ
Al-Kahf
037 was conversing with him,
�ْ ِ‫ﻚ‬ ‫اﻛﻔﺮت ِ�ﻟ ِﺬي ﺧﻠﻘ‬
َ ٰ َ َ ُ ّ ْ ِ َّ ُ َ ُ
:Do you deny Him who
ُ
created you from dust, then
‫� ﻧ ْﻄﻔ ٍﺔ ﺛ ّﻢ َﺳ ّﻮﯨﻚ‬ ‫اب ﺛﻢ‬ ٍ �
from a drop (of semen), then ً
He made you a perfect man? ‫۝‬۳‫َر ُﺟﻼ‬
21 He is the One who has
‫ﺎر‬َ ‫اﻟﳯ‬ َ َّ ‫َو ُﻫ َﻮ َّاﻟﺬ ْي َﺧﻠَ َﻖ َّاﻟ ْﯿ َﻞ َو‬
ِ
َ َ ْ ٌّ ُ َ َ َ ْ َ َ ْ َّ َ
Al Anbiya’ created the night and the
‫ﻚ‬ٍ ‫۝ ﰻ ِﰲ ﻓﻠ‬۰‫واﻟﺸﻤﺲ واﻟﻘﻤﺮ‬
033 day, and the sun and the
َّ
‫� ْﺴ َب ُﺤ ْﻮ َن۝‬
moon, each floating in an
orbit

‫ْمَ ﻧَﻄْﻮِي اﻟﺴَّﻤَﺎۗءَ ﻛَﻲ‬

ّ َ
21 The Day when We roll up
Al Anbiyaa the sky like a scroll rolls up ‫ﻄ‬ِ َ
104 the writings. Just as We َٓ ْ َ َ َ َ ُُ ْ ّ ّ
�‫۝ ﻛـﻤﺎ ﺑﺪا‬۰‫ﺐ‬ ِ ‫اﻟﺴ ِﺠ ِﻞ لِﻠﻜﺘ‬ ِ
ً ْ َ ٗ ُ ْ ُ ّ ْ َ َ َّ َ
originated the first creation,
so We shall bring it back
‫۝ وﻋﺪا‬۰‫اول ﺧﻠ ٍﻖ ﻧ ِﻌﯿﺪە‬
َ ْ ‫۝ ا َِّ� ُﻛ َّﻨﺎ ٰﻓ ِﻌ ِﻠ‬۰‫َﻋﻠَ ْﯿ َﻨﺎ‬
again - a promise
(undertaken to be binding) ‫ﲔ۝‬
on Us. We are sure to do it.
ُ َُ ْ ّ ْ ُ ٰ َْ َ � َ
22 We created you from dust, ْ �
Al-Haj �ِ ‫اب ﰒ‬
ٍ � �ِ ‫ﻓ ِﺎ� ﺧﻠﻘﻨﲂ‬
then from a drop of semen,

334
 Rashid Seyal

005 َ ْ�
‫ﻧﻄﻔ ٍﺔ‬
ْ ِ ‫�اب ﺛُ َّﻢ‬
� َُ� ْ ِّ ‫ﲂ‬ ْ ُ ‫َﻓ ِﺎ َّ� َﺧﻠَ ْﻘ ٰﻨ‬
ٍ
َ ُّ
‫ﻧ ْﻄﻔ ٍﺔ‬
َّ ُ ْ ُ َ ْ َ ٓ ْ َّ َ ُ َ
22
e is the One who gave life to ‫۝ﺛﻢ‬۰‫وﻫﻮاﻟ ِﺬي اﺣﯿﺎﰼ‬
َّ ْ ُ ْ ْ ُ َّ ُ ْ ُ ُ ْ ُ
Al-Hajj
you, then He brings death to
066 you, then He will give you ‫۝ اِن‬۰‫ﳝِﯿﺘﲂ ﺛﻢ ﳛ ِﯿﯿﲂ‬
َُ َ َ َْ ْ
‫ﺎن ﻟﻜﻔ ْﻮ ٌر۝‬
life (again). Surely, man is
very ungrateful ‫اﻻ�ﺴ‬ ِ
� ْ ِ ‫ﺎن‬ َ ‫َو َﻟ َﻘ ْﺪ َﺧﻠَ ْﻘ َﻨﺎ ْاﻻ�ْ َﺴ‬
ِ
23
We have created man from
ُ ٰ ْ َ َ َّ ُ ۱ ْ ْ ِ ّ ٍ َ ٰ ُ
Al-
an extract of clay [12] Then
‫ﲔ۝ﺛﻢ ﺟﻌﻠﻨﻪ‬ ٍ ‫ﺳﻠـﻠـﺔ � ِﻃ‬
Mu'minoon
012-13
ْ َّ َ َ ْ ً َ ْ ُ
We made him a sperm-drop
in a firm resting place [13] ‫۝‬۱‫ِﲔ‬ ٍ ‫ﻧﻄﻔﺔ ِﰲ ﻗﺮا ٍر ﻣﻜ‬
َ ٰ َ ْ ُ َّ َّ ُ
23
Then, after all this, you are ‫ﲂ َﺑ ْﻌﺪ ذﻟِﻚ‬ ‫ﺛﻢ اِﻧ‬
َ
Al-
to die [15]. Then you are to
‫ُﻢَّ اِﻧَّﲂُْ ﻮﯾ َم‬
َْ ‫۝‬۱‫ﻟ َﻤ ِّﯿ ُﺘ ْﻮ َن‬
Mu'minoon
015- 16 be raised again on the Day
ُ ُ ْ
of Judgment [16]. ‫اﻟ ِﻘ ٰﯿ َﻤ ِﺔ ﺗ ْﺒ َﻌﺜ ْﻮ َن۝‬
23
‫ﲂ َﺳ ْب َﻊ‬ ْ ُ ‫َو َﻟ َﻘ ْﺪ َﺧﻠَ ْﻘ َﻨﺎ َﻓ ْﻮ َﻗ‬
And We created above you
َْ ْ َ ۗ
Al-
seven paths (heavens), and
‫َﻣَﺎ ﻛُﻨَّﺎ ﻦﻋ اﳋﻠ ِﻖ‬ ‫۝‬۰‫َﻃ َﺮا ِٕﯨ َﻖ‬
Mu'minoon
017 ِ
َ ْ ‫ٰﻏ ِﻔ ِﻠ‬
We were never neglectful of
the creation ‫ﲔ۝‬
ً ْ ُ ٰ ْ َ َ َ َّ َ ْ ُ ْ َ َ َ
‫ﲂ َﻋ َﺒﺜﺎ‬
23 So did you think that We
Al- ‫اﲿ ِﺴبﺘﻢ اﳕﺎ ﺧﻠﻘﻨ‬
ْ ُ ‫ﲂ ا َِﻟ ْﯿ َﻨﺎ َﻻ‬ْ ُ َّ‫َّو َاﻧ‬
created you for nothing, and
‫� َﺟ ُﻌ ْﻮ َن۝‬
Mu'minoon
115 that you will not be brought
back to Us?
َْ َّ ُ ْ ُ ُ َ
‫۝‬۰‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض‬
24 Allah is the Light of the
Al-Noor ‫ﷲ �ر‬
ٰ
heavens and the earth. The
ْ َ ُ َُ
‫َﻣﺜﻞ ْ� ِر ٖە ﻛ ِﻤﺸﻜﻮ ٍۃ ِﻓ ْﳱَﺎ‬
035 example of His light is that
of a niche, in which there is

335
Faith in the Unseen

ْ ِ ‫ﺎح‬ ُ َ ْ َْ ٌ َ ْ
a lamp; the lamp is in a glass
‫ﰲ‬ ‫۝ اﻟ ِﻤﺼﺒ‬۰‫ِﻣﺼﺒﺎح‬
– the glass looks like a
ََ ّ َ َ ُ َ َ ُّ َ َ َ ُ
brilliant star – it is lit by (the ‫۝ اﻟﺰﺟﺎﺟﺔ ﰷﳖﺎ‬۰‫زﺟﺎﺟ ٍﺔ‬
oil of) a blessed tree, the
‫ﴭ َﺮ ٍۃ‬ ََ� ْ ِ ‫َﻮْﻛَﺐٌ دُرِّيٌّ ﻮﯾ َﻗ ُﺪ‬
ْ ُّ
olive, which is neither
َ َ َ ْ َ َّ َ ْ ُ ْ َ َ َ ٰ ُ ّ
‫ﴍ ِﻗ ّﯿ ٍﺔ ّوﻻ‬
eastern, nor western. Its oil is
‫ﻣﱪﻛ ٍﺔ زﯾﺘﻮﻧ ٍﺔ ﻻ‬
َْ َ ُ ۗ ُ َ ُ ْ َ ُ َ َّ َّ ْ َ
about to emit light even
though the fire has not ‫ﴤء وﻟﻮ‬ ْ ِ ‫۝ ﯾﲀد زﯾﳤﺎ ﯾ‬۰‫ﻏﺮ ِﺑﯿ ٍﺔ‬
ُ َٰ ُ َ َ
‫۝‬۰‫ْﱂ ﲤْ َﺴ ْﺴﻪ َ� ٌر‬
touched it – (it is) light
upon light. Allah guides to ‫۝‬۰‫ُْرٌ ﲆﻋ ْ� ٍر‬
ۗ َ َّ ْ َ ْ ُ ُ َْ
‫۝‬۰‫� �ﺸﺎ ُء‬
His light whomsoever He
wills; Allah describes ‫ﳞ ِﺪي ﷲ ﻟِﻨﻮ ِر ٖە‬
َّ َ َ ْ َ ْ ُ ُ ْ َ َ
examples for the people and
‫۝‬۰‫ﺎس‬ ِ ‫ِﻠﻨ‬ ‫ﴬب ﷲ اﻻﻣﺜﺎل ل‬ ِ ‫وﯾ‬
Allah knows everything well.
َ ُ
‫۝‬۳‫ﳽ ٍء َﻋ ِﻠ ْﯿ ٌﻢ‬ ْ ‫ﲁ‬ ّ ‫ﷲﺑ‬
ِ ِ ‫و‬
ُ َ
ۗ َ ْ ّ َّ ۗ َ َّ ُ َ َ َ ُ َ
24
Al-Noor Allah has created every ‫۝‬۰‫� ّﻣﺎ ٍء‬ ِ ‫وﷲ ﺧﻠﻖ ﰻ داﺑ ٍﺔ‬
045 moving creature from water.
‫۝‬۰ ٖ‫ْ ﲆﻋ َﺑ ْﻄ ِﻨﻪ‬ ٰ َ ِ‫َِﳯُْﻢْ �َّْ ﳝَّْﴙ‬
ْ َ ْ ٰ َ ِ‫َﻣِﳯُْﻢْ �َّْ ﳝَّْﴙ‬
So, some of them move on
their bellies; and some of ‫۝‬۰‫ﲔ‬ِ ‫ْ ﲆﻋ ِرﺟﻠ‬
َ ٓ ٰ َ ‫َﻣِﳯُْﻢْ �َّْ ﳝَّْﴙ‬
‫۝‬۰ ٍ‫ْ ﲆﻋ ا ْر َﺑﻊ‬
them move on two legs, and
some of them move on four. ِ
َٰ ۗ َ َ ُ ُُ َْ
‫۝‬۰‫ﷲ َﻣﺎ �ﺸﺎ ُء‬
Allah creates what He wills.
Surely, Allah is powerful ‫ِنَّ ﷲَ ﲆﻋ‬ ‫ﳜﻠﻖ‬
َ
ٌ ْ ‫ﳽ ٍء ﻗ ِﺪ‬ ْ َ‫ﰻ‬ ّ ُ
over everything. ‫�۝‬ ِ
َ ْ ‫َ ُ َ َّ ْ َﺮَج اﻟْﺒَﺤْﺮَﻦ‬
25
He is the One who joined ‫ﯾ ٰﮬﺬا‬ ِ َ ‫وﻫﻮاﻟ ِﺬي‬
ٌ َ ُ ٌ ْ َ ٰ َّ ٌ َ ُ ٌ ْ َ
Al-Furqaan
the two seas, so as this is
053
sweet, very sweet, and this is ‫۝‬۰‫ﻋﺬب ﻓﺮات وﮬﺬا ِﻣﻠﺢ اﺟﺎج‬
bitter, very bitter, and made
‫ﲩ ًﺮا‬ ْ ِ ‫ﳯ َﻤﺎ َ ْ� َز ًﺧﺎ َّو‬ ُ َ ‫َو َﺟ َﻌ َﻞ َﺑ ْﯿ‬
between them a buffer and َّ
an insurmountable barrier ‫ﳏْ ُﺠ ْﻮ ًرا۝‬
َ َّ ْ َ َ َ َ ْ َ َ
‫� ْوا ا ّ� َﺟ َﻌﻠ َﻨﺎ اﻟ ْﯿﻞ‬
27
Al-Naml
Did they not see that We
made the night, so that they
‫اﱂ‬
086

336
 Rashid Seyal

may have rest in it, and ً ِ ‫ﺎر ُﻣ ْﺒ‬

‫۝‬۰‫ﴫا‬ َ َّ ‫ﻟ َِي ْﺴ ُﻜ ُﻨ ْﻮا ِﻓ ْﯿ ِﻪ َو‬
َ ‫اﻟﳯ‬
(made) the day to make
َ ّ ٰ ٰ َ َ ٰ ْ َّ
them see? Surely, in this ‫ﺖ ِﻟـﻘ ْﻮ ٍم‬
ٍ ‫اِن ِﰲ ذﻟِﻚ ﻻﯾ‬
‫ﯾ ِﻣ ُﻨ ْﻮ َن۝‬ٔ ْ ُّ
there are signs for a people
who believe.

ٰ ْ ُ ْ ُ َ ُ َْْ ُ َ
ٖ‫ﲂ ا ٰﯾ ِﺘﻪ‬
27 And say, :Praise belongs to
Al-Naml Allah. He will show you His ‫ﲑﯾ‬ِ ‫وﻗ ِﻞ اﳊﻤﺪ ِ� ِﺳ‬
َ َ ُ ُ َ
‫۝ َو َﻣﺎ َر ّﺑﻚ ِﺑﻐﺎ ِﻓ ٍﻞ‬۰‫ﻓ َﺘ ْﻌ ِﺮﻓ ْﻮ َﳖَﺎ‬
093 signs, then you will
recognize them. And your
ُ َ َّ َ
Lord is not unaware of what ‫۝‬۹‫ﲻﺎ ﺗ ْﻌ َﻤﻠ ْﻮ َن‬
you do

ُ ْ ٌ ٰ ّ َ ٌۢ ٰ ٰ َ ُ ْ َ
29 But it (the Qur‘ an in itself)
Al is (a package of) evident ‫ﰲ ُﺻﺪ ْو ِر‬ ِ ‫ﺑﻞ ﻫﻮاﯾﺖ ﺑ ِﯿنﺖ‬
ُ َْ َ َ َ ْ ْ ُ
'Ankaoot
‫ﳚ َـﺤﺪ‬
signs in the hearts of those
049-50
who are given knowledge. ‫۝ وﻣﺎ‬۰‫َّﺬِﻦﯾَْ اُوْﻮﺗا اﻟ ِﻌﻠﻢ‬
And no one rejects our verses ُْ َ َ َ ْ ُ ّ ٰ َّ ٓ َ ٰ ٰ
‫ِ�ﯾ ِتﻨﺎ اِﻻ اﻟﻈ ِﻠﻤﻮن۝وﻗﺎﻟﻮا‬
َ ْ ّ ٌ ٰ ٰ ْ َ َ َ ُْ ٓ َ َْ
except the wrongdoers [49].
And they say: Why is it that
‫۝‬۰ ٖ‫� ّر ّ ِﺑﻪ‬ ِ ‫ﻟﻮﻻ ا ِ�ل ﻋﻠﯿ ِﻪ اﯾﺖ‬
ٓ َ َّ َ َ ُ ٰ ٰ ْ َ َّ ْ ُ
no signs (miracles) have been
sent down to him from his ‫۝ واِﳕﺎ‬۰ِ‫ﺖ ِﻋ ْﻨﺪ ﷲ‬ ‫ﻗﻞ اِﳕﺎ اﻻﯾ‬
ٌ ْ َ ََ
ٌ ْ ‫� ُّﻣﺒ‬
Lord? Say: Signs are only
with Allah, and I am only a ‫ﲔ۝‬ ِ ‫ا� ﻧ ِﺬ‬
plain warner [50].
َ َ ْ َ َ ُْ ْ َ ْ َ َ
29 They ask you to bring the
‫۝‬۰‫اب‬ ِ ‫و�ﺴتﻌ ِﺠﻠﻮﻧﻚ ِ�ﻟ َﻌﺬ‬
ُ ُ ‫ﻻ َا َﺟ ٌﻞ ُّﻣ َﺴ ًّﻤﻰ ّﳉَﺎۗ َء‬ ٓ َ ََْ
Al- punishment soon. Had there
Ankaboot not been an appointed time, ‫ﱒ‬ ‫وﻟﻮ‬
053
the punishment would have ً َ ْ َ ْ ُ َّ َ ْ َ َ َ ُ َ َ ْ
come to them. It will surely ‫۝ وﻟﯿﺎ ِﺗﯿﳯﻢ ﺑﻐﺘﺔ‬۰‫اﻟﻌﺬاب‬
ْ َ َ ْ ُ َّ
‫ﱒ ﻻ �ﺸ ُﻌ ُﺮ ْو َن۝‬
come to them suddenly
while they will not be aware. ‫و‬
َ ُ ُٗ َ ُ َْ ْ ُ َ ُ َ
‫ﷲ ﯾَ ْﺒﺪ ٔوا اﳋﻠ َﻖ ﺛ ّﻢ ﯾُ ِﻌ ْﯿﺪە ﺛ ّﻢ‬
30 Allah originates the creation,
Al-Room
ْ ُ ‫ا َِﻟ ْﯿ ِﻪ‬
then He will create it again,
‫� َﺟ ُﻌ ْﻮ َن۝‬
011 then to Him you are to be
returned

337
Faith in the Unseen

ْ ْ ُ
30
As for those who were given ‫َﻗﺎلَ اﻟَّﺬِﻦﯾَْ اُوْﻮﺗا اﻟ ِﻌﻠ َﻢ‬
ْ ِ ‫ﺎن َﻟ َﻘ ْﺪ َﻟﺒ ْث ُﺘ ْﻢ‬
َ َ‫َو ْاﻻ ْﳝ‬
Al Room
knowledge and belief, they
‫ﺐ‬ ‫ِﺘ‬ٰ ‫ﰲﻛ‬
ِ ِ ِ
056
will say, :You remained,
ْ
according to the destiny
‫َﻬٰﺬَا ﻮﯾ ُم‬
َْ ‫۝‬۰‫ﺚ‬ ْ
ِ ‫ ﻮﯾ ِم اﻟ َﺒﻌ‬ ْ َ ٰ ‫ِ اِﱃ‬
written by Allah, up to the
َ ُ ْ ُ َّ ٰ َ ْ َ ْ
Day of Resurrection. So this ‫ﲂ ﻛ ْﻨ ُﺘ ْﻢ ﻻ‬ ‫ﺚ وﻟﻜِﻨ‬ ِ ‫اﻟﺒﻌ‬
َ َ
‫ﺗ ْﻌﻠ ُﻤ ْﻮ َن۝‬
is the Day of Resurrection,
but you had no belief.

َ َ ‫ﲻﺪ‬ ََ َْ َّ َ َ َ
31 He has created the skies ‫� ْو َﳖَﺎ‬ ٍ ‫ﲑ‬ ِ ‫اﻟﺴ ٰﻤ ٰﻮ ِت ِﺑﻐ‬ ‫ﺧﻠﻖ‬
َ َ َ َ َْ ْ ٰ
Luqman
‫اﳻ ا ْن‬
without the pillars that you
010
may see, and placed ِ ‫َاَﻟْﻰﻘ ِﰲ اﻻر ِض رو‬
mountains on the earth, lest ّ ُ ْ ِ َ ْ َّ َ َ ْ ُ َ ْ َ
‫ﰻ‬ِ � ‫ِﲤﯿﺪ ِﺑﲂ وﺑﺚ ِﻓﳱﺎ‬
ًۗ َ ۗ َ َّ َ َ ْ َ ْ َ َ َّ ۗ َ
it shakes with you, and
spread over it all kinds of
‫۝ وا�ﻟﻨﺎ ِ� اﻟﺴﻤﺎ ِء ﻣﺎء‬۰‫داﺑ ٍﺔ‬
creatures. And We sent
َ ّ ُ ْ ِ َ ْ َ ْ َ ْۢ َ َ
down water from the ‫ﰻ ز ْو ٍج‬ ِ � ‫ﻓﺎﻧﺒتﻨﺎ ِﻓﳱﺎ‬
َ
‫ﻛ ِﺮ ْﯾ ٍﻢ۝‬
heavens, andcaused to grow
in it every noble pair.
َّ ُ ُ ْ َ َ َ ُ ُ ْ َ َ
31 Creation and resurrection of ‫ﲂ اِﻻ‬ ْ ‫ﲂ وﻻ ﺑﻌﺜ‬ ْ ‫ﻣﺎ ﺧﻠ ﻘ‬
ۢ َ َ َّ َ َ ْ َ
Luqman
‫ﲰ ْﯿ ٌﻊ‬ ِ ‫۝ اِن ﷲ‬۰‫ﻛ َﻨﻔ ٍﺲ ّوا ِﺣﺪ ٍۃ‬
all of you is no more (to
028
Allah) than that of one single
person. Surely, Allah is All-
‫ﲑ۝‬ ٌْ‫ﺼ‬ ِ ‫ﺑ‬
َ
Hearing, All Seeing

َّ َ َ َ ْ َّ ُ َ
‫اﻟﺴ ٰﻤ ٰﻮ ِت‬
32 Allah is the One who created
Al-Sajdah the heavens and the earth ‫ﷲ اﻟ ِﺬي ﺧﻠﻖ‬
004-5 َّ ْ َ ُ َ ْ َ َ َ َ ْ َ ْ َ
and all that is between them
‫واﻻرض وﻣﺎ ﺑﯿﳯﻤﺎ ِﰲ ِﺳـﺘ ِﺔ‬
in six days, then He ْ ََ
positioned Himself on the ‫۝‬۰‫َ�َّمٍ ﺛُﻢَّ اﺳْتَﻮٰي ﲆﻋ اﻟ َﻌ ْﺮ ِش‬
Throne. Other than Him, َ َ ّ َّ ْ
‫ﱄ ّوﻻ‬ ْ ُ ْ ِّ ‫ﲂ‬ ْ ُ ‫َﻣﺎ َﻟ‬
there is neither a guardian ٍ ِ ‫� دو ِﻧﻪٖ ِ� و‬
َ َّ َ َ َ َ َ َ
�ُ ِّ ‫۝ اﻓﻼ ﺗ َﺘﺬﻛ ُﺮ ْو َن۝ﯾُﺪ‬۰ ٍ‫ﺷ ِﻔ ْﯿﻊ‬
for you, nor an intercessor .

َ ْ َ ۗ َّ َ َ ْ َ ْ
Would you then not observe
the advice? [4] He manages ‫اﻟﺴ َﻤﺎ ِء اِﱃ اﻻ ْر ِض‬ �ِ ‫اﻻﻣﺮ‬
(every) matter from the sky

338
 Rashid Seyal

َ َْ
to the earth, then it (every
‫ُﻢَّ ﯾَﻌْﺮُجُ اِﻟَﯿْﻪِ ﰲِْ ﻮﯾ ٍم ﰷ َن‬
matter) will ascend to Him in
ّ َ ْ َ ٓٗ َ ْ
a day the measure of which ‫ِﻣﻘﺪ ُارە اﻟﻒ َﺳ َـﻨ ٍﺔ ِﳑَّﺎ‬
ُّ َ
‫ﺗ ُﻌﺪ ْو َن۝‬
is one thousand years
according to the way you
count [5]
ٗ َ َ َ ْ َ َّ ُ َ َ ْ َ ٓ ْ َّ
32
Who made well whatever He ‫ﳽ ٍء ﺧﻠﻘﻪ‬ ‫اﻟ ِﺬي اﺣﺴﻦ ﰻ‬
ْ ِ ‫اﻻ�ْ َﺴﺎن‬ ْ َْ َ َ َََ
Al Sajda
created, and started the
007-8
� ِ ِ ‫وﺑﺪا ﺧﻠﻖ‬
ْ ِ ‫۝ﺛُ َّﻢ َﺟ َﻌ َﻞ � َ ْﺴﻠَ ٗﻪ‬۷‫ِﻃ ْﲔ‬
creation of man from clay.
[7] Then He made his
� ٍ
progeny from a drop of
َ ۗ
ْ ّ ّ ْ ّ َٰ ُ َ
semen, from despised water ‫۝‬۸‫ﲔ‬ ٍ ‫ﺳﻠﻠ ٍﺔ ِ� ﻣﺎ ٍء ﻣ ِﻬ‬
ََ
33
We did offer the Trust to ‫ِ�َّ ﻋَﺮَﺿْﻨَﺎ اﻻَْﻣَﺎﻧَﺔَ ﲆﻋ‬
Al Ahzab
ْ َ َْ َّ
َ ‫اﳉ‬ ‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض و‬
the heavens and the earth
072
and the mountains, but they ‫ﺎل‬
ِ ‫ﺒ‬ ِ
ْ َ ْ َ َ َ ْ ْ َّ ْ َ َ ْ َ َ َ
refusedto bear its burden
‫ﳯﺎ َواﺷﻔﻘ َﻦ‬ ‫ﻓﺎﺑﲔ ان ﳛ ِﻤﻠ‬
and were afraid of it, and َ
َ ّٗ ُ َ ْ ََََ َ َْ ْ
man picked it up. Indeed he ‫۝ اِﻧﻪ ﰷ َن‬۰‫ﺎن‬ ‫اﻻ�ﺴ‬ ِ ‫ِﻣﳯﺎ وﲪﻠﻬﺎ‬
ً ُ َ
‫۝‬۷‫ﻇﻠ ْﻮ ًﻣﺎ َﺟ ُﻬ ْﻮﻻ‬
is unjust (to himself),
unaware (of the end).
ٓ َّ ْ ْ ُ
34
Those who are blessed with ‫َ�َى اﻟَّﺬِﻦﯾَْ اُوْﻮﺗا اﻟ ِﻌﻠ َﻢ اﻟ ِﺬ ْي‬
َ ْ َ َ ْ َ ْ َ َ ُْ
Saba’
‫۝‬۰‫� ّر ّ ِﺑﻚ ُﻫ َﻮاﳊَ ّﻖ‬ ِ ‫ا ِ�ل اِﻟﯿﻚ‬
006 knowledge see that what is

ْ
sent to you from your Lord
is the truth, and it guides
� ْ َ
ِ ‫اط اﻟﻌ ِﺰ‬ ِ ‫ﴏ‬ َ ِ ‫ﳞ ِﺪ ْٓي ا ِٰﱃ‬ ْ َ ‫َو‬
(people) to the path of the ْ
All-Mighty, the Ever-Praised ‫اﳊَ ِﻤ ْﯿ ِﺪ۝‬
َّ َ ُ َْ
‫اﻟﺴ ٰﻤ ٰﻮ ِت‬ ‫اﳊَ ْﻤﺪ ِ� ِﻓﺎ ِﻃ ِﺮ‬
35 All praise belongs to Allah,
Al-Faatir the Originator of the
َ ٰ ْ َْ
‫َواﻻ ْر ِض َﺟﺎ ِﻋ ِﻞ اﻟ َﻤﻠ ۗ ِٕﯩﻜ ِﺔ‬
001 heavens and the earth, who

َ ٰ‫وﱄ َا ْﺟﻨ َﺤ ٍﺔ َّﻣ ْﺜ ٰﲎ َوﺛُﻠ‬ ٓ ُ ً

appoints the angels as
messengers having wings, in ‫ﺚ‬ ِ ْ ِ ‫ُر ُﺳﻼ ا‬
twos, threes and fours. He

339
Faith in the Unseen

ۗ ََ َْ ْ ُ َ َ ُٰ َ
adds to the creation what He
‫۝‬۰‫� ْﯾﺪ ِﰲ اﳋﻠ ِﻖ َﻣﺎ �ﺸﺎ ُء‬ ِ ‫۝‬۰‫ورﺑﻊ‬
wills. Indeed, Allah is
َ
ٌ ْ ‫ﳽ ٍء ﻗ ِﺪ‬ْ َ‫ﰻ‬ّ ُ َٰ
powerful to do every thing ‫�۝‬ ِ ‫ِنَّ ﷲَ ﲆﻋ‬
ُ َُ ْ ّ ْ ُ ََ َ ُ � َ
35 ْ �
Al-Faatir �ِ ‫اب ﰒ‬
ٍ � �ِ ‫وﷲ ﺧﻠﻘﲂ‬
011 َ ْ�
Allah has created you from ‫ﻧﻄﻔ ٍﺔ‬
ْ ِ ‫�اب ﺛُ َّﻢ‬ َُ ْ ّ ُْ ََ َ ُ َ
dust, then from a drop of
semen, � ٍ �ِ ‫وﷲ ﺧﻠﻘﲂ‬
َ ُّ
‫ﻧ ْﻄﻔ ٍﺔ‬
َ َّ َ َّ َّ ٌّ ُ ْ َ
36 All of them are but to be ‫ﲨ ْﯿ ٌﻊ ﻟﺪ ْﯾ َﻨﺎ‬
ِ ‫واِن ﰻ ﻟﻤﺎ‬
ُ َ ْ‫ُﳏ‬
Yaa Seen
‫۝‬۳‫ـﴬ ْو َن‬
assembled together (and) to
032
be arraigned before Us.

36 Pure (from every fault) is the َّ ُ َ ْ َ ْ َ َ َّ ْ ُ

Yaa Seen One who has created all the ‫� َﻦ اﻟ ِﺬ ْي ﺧﻠ َﻖ اﻻز َواج ﳇ َﻬﺎ‬ ٰ
ْ ِ ‫اﻻ ْر ُض َو‬ َ ْ ُ ْۢ ُ َّ
036 pairs of whatever the earth
grows and of the humans � ‫ِﳑﺎ ﺗﻨ ِبﺖ‬
َ َ ُ َْ
‫اﻧﻔ ِﺴ ِﻬ ْﻢ َو ِﳑَّﺎ ﻻ ﯾَ ْﻌﻠ ُﻤ ْﻮ َن۝‬
themselves and of that which
they do not know

ُ ُ َ َ ُ َّ َّ ٌ ٰ
36 And a sign for them is the
‫۝ � ْﺴﻠﺦ ِﻣ ْﻨﻪ‬۰‫َواﯾَﺔ ﻟ ُﻬ ُﻢ اﻟ ْﯿﻞ‬
ْ ُ ‫ﺎر َﻓ ِﺎ َذا‬ َ َّ
Yaa Seen night. We strip (the cover
037-40 of) the day from it, and they ‫ﱒ‬ َ ‫اﻟﳯ‬
ْ َ ‫اﻟﺸ ْﻤ ُﺲ‬ َّ َ ۳ َ ْ ُ ْ ُ ّ
‫ﲡ ِﺮ ْي‬
are suddenly in darkness
[37]. And the sun is quickly ‫ﻣﻈ ِﻠﻤﻮن۝و‬
proceeding towards its َ ٰ َ َّ ّ َ َ ْ ُ
ُ ْ ‫ِﻚ َﺗـ ْـﻘ ِﺪ‬
� ‫۝ ذﻟ‬۰‫ﻟِﻤﺴتــﻘ ٍﺮ ﻟﻬﺎ‬
ْ ْ ْ َْ
destination. That is the
َ
designing of the All-Mighty,
‫۝ َواﻟﻘ َﻤ َﺮ‬۳‫� اﻟ َﻌ ِﻠـ ْـﯿ ِﻢ‬ ِ ‫اﻟﻌ ِﺰ‬
َ ٰ
َّ
‫َﺪَّرْﻧٰﻪُ ﻣَﻨَﺎزِلَ ﱵﺣ َﻋﺎد‬
the All-Knowing [38]. And
for the moon We have
َ َْ ْ َ
‫ﰷﻟ ُﻌ ْﺮ ُﺟ ْﻮ ِن اﻟﻘ ِﺪ ْﯾ ِﻢ۝ﻻ‬
appointed measured phases,
until it turned (pale, curved
َ ْ ُ َ ٓ َ ْ ‫ﻟﺸَّﻤْﺲُ ﯾَنْۢﺒَﻰ‬
‫ﻐ ﻟ َﻬﺎ ا ْن ﺗﺪ ِرك‬
and fine) like an old branch
of date palm [39]. Neither it ِ

340
 Rashid Seyal

َ َّ ‫ْاﻟ َﻘ َﻤ َﺮ َو َﻻ َّاﻟ ْﯿ ُﻞ َﺳﺎﺑ ُﻖ‬

‫۝‬۰‫اﻟﳯﺎ ِر‬ ِ
is for the sun to overtake the
moon, nor can the night َّ َ َ ْ ٌّ ُ َ
outpace the day. Each one is ‫ﻚ � ْﺴ َب ُﺤ ْﻮن۝‬
َ ٍ ‫وﰻ ِﰲ ﻓﻠ‬
floating in an orbit[40].
ْ َ ٰٓ َ
36 Today We will set a seal on ‫ْﺘِﻢُ ﲆﻋ اﻓ َﻮا ِﻫ ِﻬ ْﻢ‬ َ‫َﻟْﯿَﻮْمَ ﳔ‬
ُ َْ َ َّ َُ
ٓ
Yaa Seen
‫ﳫ ُﻤ َﻨﺎ ا ْﯾ ِﺪ ْ ِﳞ ْﻢ َو�ﺸ َﻬﺪ‬
their mouths, and their
065
hands will speak to Us, and ِ ‫وﺗ‬
ْ ُ َ ُ َ
‫ا ْر ُﺟﻠ ُﻬ ْﻢ ِﲟَﺎ ﰷ ْ�ا ﯾَﻜ ِﺴ ُب ْﻮ َن۝‬
their legs will bear witness
about what they used to do.
ْ ُ ّ ۗ َّ َّ َّ َ َّ
37 Verily, We have decorated ‫اﻟﺴ َﻤﺎ َء اﻟﺪﻧ َﯿﺎ ِ ِ� ْﯾ َﻨ ِۨﺔ‬ ‫اِ� زﯾﻨﺎ‬
َ ‫ْاﻟ َﻜ‬
Al-Saaffaat
‫۝‬۶‫ِﺐ‬
the nearest sky with an
006
adornment, the stars, ِ ‫ﻛ‬‫ا‬ ‫ـﻮ‬
َ ً ْ َ ُّ َ َ ْ ُ َ ْ ْ َ ْ َ
‫ﱒ اﺷﺪ ﺧﻠﻘﺎ ا ْم‬
37 Now ask them, :Are they
Al-Saaffaat stronger in the formation of ‫ﳤﻢ ا‬ ِ ِ ‫ﻓﺎﺳتﻔ‬
011 their bodies, or those (other
�ْ ِ ّ ‫ﳯ ْﻢ‬ ُ ٰ ‫� َﺧﻠَ ْﻘ َﻨﺎ۝ ا ِّ� َﺧﻠ ْﻘ‬
َ َ ْ َّ
۰
beings) that We have َّ ْ
created? Certainly, We did ‫ﲔ ﻻ ِز ٍب۝‬ ٍ ‫ِﻃ‬
create them from sticky clay.
38 He (Allah) said, :O Iblis,
َ َ ٓ َ َ
Saad what did prevent you from ‫ﻗﺎل ٰﯾـ ِﺎ ْﺑ ِﻠ ْي ُﺲ َﻣﺎ َﻣ َﻨ َﻌﻚ ا ْن‬
075
َ َ ُ َْ َ َ َ ُ َْ
‫۝‬۰‫ﺖ ِﺑ َﯿﺪ ّي‬
prostrating yourself before
what I created with My ‫�ﺴﺠﺪ ﻟِﻤﺎ ﺧﻠﻘ‬
hands?
َ َْ َّ َ َ َ
‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْرض‬
39 He created the heavens and
Al-Zumur ‫ﺧﻠﻖ‬
the earth for just purpose.
ََ ّ َ َ ْ
‫۝ ُﻜَﻮِّرُ اﻟَّﯿْﻞَ ﲆﻋ اﻟﳯﺎ ِر‬۰‫ِ�ﳊَ ّ ِـﻖ‬
005 He wraps the night over the
day and He wraps the day َّ َ َّ َ َ َ
over the night, and He has ‫َﯾُﻜَﻮِّرُ اﻟﳯَّ ﺎرَ ﲆﻋ اﻟ ْﯿ ِﻞ َوﲯ َﺮ‬
ْ َّ ‫ﰻ‬ ٌّ ُ َ َ َ ْ َ َ ْ َّ
‫ﳚ ِﺮ ْي‬
put the sun and the moon
under His command, each ‫۝‬۰‫اﻟﺸﻤﺲ واﻟﻘﻤﺮ‬
ْ ََ ً ُ َ
�ُ ْ ‫۝ اﻻ ُﻫ َﻮاﻟ َﻌ ِﺰ‬۰‫ِﻻ َﺟ ٍﻞ ّﻣ َﺴ ّﻤﻰ‬
one of them moving for an

ُ ‫ْاﻟ َﻐ َّﻔ‬
appointed term. Remember,
He is the Mighty, the Most- ‫ﺎر۝‬
Forgiving

341
Faith in the Unseen

َ ُ َ َ ْ َّ ْ ِ ّ ْ ُ َ َ َ
39 He created you from a single
‫� ﻧﻔ ٍﺲ ّوا ِﺣﺪ ٍۃ ﺛ ّﻢ‬ ‫ﺧﻠﻘﲂ‬
Al-Zumur person, then (once this
ُْ َ َ َ ْ َ َ َ َ ْ َ َ ْ َ َ َ
006 person was created,) He
made his match from him, ‫ﺟﻌﻞ ِﻣﳯﺎ زوﺟﻬﺎ وا�ل ﻟﲂ‬
and sent down for you eight
‫۝‬۰‫اج‬ َ ‫ﺎم َ ٰﲦ ِﻨ َﯿ َﺔ َا ْز‬
‫و‬ ِ ‫ﻌ‬
َْ َ ّ
َ ‫اﻻ ْﻧ‬ �ِ
pairs of the cattle. He creates ٍ
you in the wombs of your
‫ﲂ‬ ْ ُ ‫ﰲ ُﺑ ُﻄ ْﻮن ُا َّﻣ ٰﻬ ِﺘ‬ ِْ‫ﲂ‬ ْ ُ ‫ﳜﻠُ ُﻘ‬
َْ
mothers, creation ِ
ُ ُ ْ ْ َ ْ َ ْۢ ّ ً ْ َ
aftercreation, in three layers
‫ﺖ‬ ٍ ‫ﰲ ﻇﻠ ٰﻤ‬ ِ ‫ﺧﻠﻘﺎ ِ� ﺑﻌ ِﺪ ﺧﻠ ٍﻖ‬
ُ َ ْ ُ ُّ َ ُ ُ ُ ٰ ٰ َ
of darkness. That is your
Allah, your Lord. To Him ‫ﲂ ﻟﻪ‬ ‫۝ ذﻟِﲂ ﷲ رﺑ‬۰‫ﺚ‬ ٍ ‫ﺛﻠ‬
belongs the whole Kingdom. ّ ٰ َ َ َ ُ َّ َ ٰ ٓ َ ُ ْ ُ ْ
There is no god but He. ‫۝ ﻓﺎﱏ‬۰‫۝ ﻻ اِﻟﻪ اِﻻ ﻫﻮ‬۰‫اﻟﻤﻠﻚ‬
َُ ْ ُ
‫ﴫﻓ ْﻮ َن۝‬
Then, to where are you
being diverted (by your ‫ﺗ‬
whims) ?
39 Can (such people be equal
Al-Zumur to) the one who worships ً َ ْ َّ َ ۗ َ ٰ ٌ َ َ ُ ْ َّ َ
009 during the hours of night, ‫ا� ﻫﻮﻗﺎ ِﻧﺖ ا�ء اﻟﯿ ِﻞ ﺳﺎ ِﺟﺪا‬
َ ٰ ْ َ َّ ۗ َ َ
prostrating himself and
‫ّوﻗﺎ ِٕﯨ ًﻤﺎ ْﳛﺬ ُر اﻻ ِﺧ َﺮۃ َو َ ْ� ُﺟ ْﻮا‬
َ َ ْ ُْ َ
standing, fearing the
Hereafter and having hopes ‫۝ ﻗﻞ َﻫﻞ � ْﺴت ِﻮي‬۰ ٖ‫َر ْﲪَﺔ َر ّ ِﺑﻪ‬
in his Lord‘ s mercy? Say, : َ َ ْ ‫َّﺬِﻦﯾَْ ﯾَﻌْﻠَﻤُﻮْنَ وَاﻟَّﺬ‬
Can those who know and ‫ﯾﻻ‬ ِ‫ﻦ‬
those who do not know ُ ُ ُ َّ َ َ َ َ َّ َ ْ ُ َ ْ َ
‫۝ اِﳕﺎ ﯾﺘﺬﻛﺮ اوﻟﻮا‬۰‫ﯾﻌﻠﻤﻮن‬
َ َْ ْ
become equal? It is only the
people of understanding
‫۝‬۹‫ﺎب‬ِ ‫اﻻﻟﺒ‬
who are receptive of the
advice
َْ َ َ ََ
39
Al Zumur
They did not hold Allah in
‫۝‬۰‫ﷲ َﺣ ّﻖ ﻗﺪ ِر ٖە‬ ‫َو َﻣﺎ ﻗﺪ ُروا‬
His true esteem. The whole
067 earth will be in a single grip ‫َاﻻَْرْضُ ﲨَِﯿْﻌًﺎ ﻗَﺒْﻀَﺘُﻪٗ ﻮﯾ َم‬
َْ
of His hand on the Day of ۢ ٌ ّ ٰ ْ َ ُ ٰ ٰ َّ َ َ ٰ ْ
Doom, and the heavens (will ‫ﺖ‬ ‫اﻟ ِﻘﯿﻤ ِﺔ واﻟﺴﻤﻮت ﻣﻄ ِﻮﯾ‬
َّ َ ٰ ٰ َ َ ٗ َ ٰ ْ ُ
‫۝ �ﻨﻪ وﺗﻌﲆ ﲻﺎ‬۰ ٖ‫ِﺑ َﯿ ِﻤ ْﯿ ِﻨﻪ‬
be) rolled up on his right
hand. Pure is He, far too

342
 Rashid Seyal

ُ ُْ
higher than what they
‫ﴩﻛ ْﻮ َن۝‬ِ �
associate with Him.
40 As a guide and advice for
ُ ْ َ ًُ
Al Mu'min people of understanding ‫وﱄ‬ ِ ‫ﻫﺪى ّو ِذﻛ ٰﺮى ِﻻ‬
َ َ ْ ْ َ
ِ‫ﱪ ا ِّن َو ْﻋﺪ ﷲ‬ َ ‫اﻻ ْﻟ‬
َْ
054-057 [54]. So, be patient — surely
ِ ‫ﺎب۝ﻓﺎﺻ‬ ِ ‫ﺒ‬
َ ْۢ َ ْ َ ْ َّ ٌّ َ
the promise of Allah is true -

‫اﺳتـﻐ ِﻔ ْﺮ ﻟِﺬﻧ ِﺒﻚ َو َﺳ ِ ّب ْﺢ‬ ‫ﺣﻖ و‬

and seek forgiveness for your
sins, and proclaim the purity
َْ َ ّ َ ْ َ
and praise of your Lord in ّ ِ ‫ِﲝﻤ ِﺪ ر ِﺑﻚ ِ�ﻟﻌ‬
‫ﴙ‬ِ
َ‫ﯾ ُﳚَﺎ ِد ُﻟ ْﻮن‬ َ ْ ِ‫َو ْاﻻ ْﺑ َﲀر۝ِنَّ اﻟَّﺬ‬
the afternoon and at dawn
[55]. Surely, those who ‫ﻦ‬ ِ ِ
quarrel in Allah‘ s verses ْٰ ُ ْ َ ٰ ٰ ْٓ
without any authority ‫ﲑ ﺳﻠﻄ ٍﻦ‬ ِ ‫ﺖ ﷲِ ِﺑﻐ‬ ِ ‫ﰲ اﯾ‬ ِ
َّ ْ ْ ُ ُ ْ ْ ْ ُ ٰ َ
‫۝ اِن ِﰲ ﺻﺪو ِر ِﱒ اِﻻ‬۰‫اﺗﯩﻬﻢ‬
having reached them, there
is nothing in their hearts but
ْ َ ْ َ ْ َ ْ ُ َّ ٌ ْ
pride of greatness that they ‫ﺎﺳت ِﻌﺬ‬ ‫۝ ﻓ‬۰‫ﻛِﱪ ﻣﺎ ﱒ ِﺑﺒﺎﻟِ ِﻐﯿ ِﻪ‬
َّ َ ُ ٗ َّ
‫اﻟﺴ ِﻤ ْﯿ ُﻊ‬
are not (able) to reach. So,
seek refuge with Allah . ‫۝ اِﻧﻪ ﻫﻮ‬۰ِ ��ِ
َّ ُ َ َ ُ ْ َ ْ ْ
‫اﻟﺴ ٰﻤ ٰﻮ ِت‬
Surely, He is the All-
Hearing, the All-Seeing [56]. ‫ﺼﲑ۝ﳋــﻠﻖ‬ ِ ‫اﻟﺒ‬
َّ ْ َ ْ ُ َ ْ َ ْ َ ْ َ
Certainly, the creation of the
‫ﺎس‬ِ ‫واﻻر ِض اﻛﱪ ِ� ﺧﻠ ِﻖ اﻟﻨ‬
heavens and the earth is
َ َّ َ َ ْ َ َّ ٰ َ
greater than the creation of ‫ﺎس ﻻ‬ ِ ‫اﻟﻨ‬ ‫وﻟﻜِﻦ اﻛﱶ‬
َ
‫ﯾَ ْﻌﻠ ُﻤ ْﻮ َن۝‬
human beings, but most
human beings do not
know[57].
He is the One who created
َ ُ َ ُ ْ ِ ّ ْ ُ َ َ َ ْ َّ َ ُ
‫اب ﺛ ّﻢ‬
40
Al Mu'min you from dust, then from a
ٍ � � ‫ﻫﻮاﻟ ِﺬي ﺧﻠﻘﲂ‬
َ ُ َ َ ْ ِ َّ ُ َ ْ ُ ّ ْ ِ
‫� َﻋﻠﻘ ٍﺔ ﺛ ّﻢ‬
067 drop of semen, then from a
clot. After that, He takes you ‫� ﻧــﻄﻔ ٍﺔ ﺛﻢ‬
ُٓ ُ َ ُ ً ْ ْ ُ ُ ُْ
‫ﲂ ِﻃﻔﻼ ﺛ ّﻢ ﻟ َِﺘ ْﺒﻠﻐ ْﻮا‬
out as an infant. Then, (He
makes you grow) so that you ‫ﳜ ِﺮﺟ‬
reach your full maturity, ً ْ ُ ُ ْ ُ ْ ُ َ َّ ُ ْ ُ َّ ُ َ
and, thereafter, become old ‫۝‬۰‫اﺷﺪﰼ ﺛﻢ ﻟِﺘﻜﻮ�ا ﺷيﻮﺧﺎ‬
– and some of you die earlier ُ ْ َ ْ ّ ٰ َ َ ُ ّ ْ َّ ْ ُ ْ َ
– and so that you reach the ‫و ِﻣﻨﲂ � ﯾﺘﻮﰱ ِ� ﻗﺒﻞ‬
appointed term, and so that

343
Faith in the Unseen

َ
you understand. ْ ُ ّ‫َوﻟ َِﺘ ْﺒﻠُ ُﻐ ْٓﻮا اَ َﺟ ًﻼ ُّﻣ َﺴ ًّﻤﻰ َّو َﻟ َﻌﻠ‬
‫ﲂ‬
ُ َ
‫ﺗ ْﻌ ِﻘﻠ ْﻮ َن۝‬

َ ِ ‫اﻟﺴ َﻤﺎۗ ِء َو‬

َّ َ ٓ ٰ َ ْ َّ ُ
41 Then He turned straight to
Fussilat the sky, while it was a ‫ﱓ‬ ‫ﺛﻢ اﺳتﻮى اِﱃ‬
011 smoke, and said to it and to َْ ْ َ َ َ َ َ َ ٌ َ ُ
the earth: Come (to My ‫دﺧﺎن ﻓﻘﺎل ﻟﻬﺎ ولِﻼر ِض‬
ٓ َ َ َ َ ْ
‫۝ ﻗﺎﻟ َﺘﺎ‬۰‫اﺋ ِت َﯿﺎ َﻃ ْﻮ ًﻋﺎ ا ْو ﻛ ْﺮ ًﻫﺎ‬
obedience), both of you,

َ ْ ‫َا َﺗ ْي َﻨﺎ َﻃﺎۗ ٕﯨ ِﻌ‬

willingly or unwillingly.
Both said: We come
‫ﲔ۝‬ ِ
willingly.

41
Fussilat
So He accomplished them as ْ ِ ‫ات‬
‫ﰲ‬ ٍ ‫ﲰ َﻮ‬ ٰ َ ‫ﯩﻬ َّﻦ َﺳ ْب َﻊ‬ ُ ‫َﻓ َﻘ ٰﻀ‬
seven skies in two days, and
012 ۗ َ َ ّ ُ ْ ٰ ‫ْﻣَﲔِْ وَاَوْﻲ‬
‫ﲰﺎ ٍء‬ ‫ﰻ‬ ِ ‫ﺣ ِﰲ‬ َ
settled in every sky its (due)

َْ ُّ َ ۗ َ َّ َّ َّ َ َ َ َ ْ َ
thing. And We have
decorated the closest sky ‫۝ وزﯾﻨﺎ اﻟﺴﻤﺎء اﻟﺪﻧﯿﺎ‬۰‫اﻣﺮﻫﺎ‬
َ ٰ ً ْ
‫۝ ذﻟِﻚ‬۰‫۝ َو ِﺣﻔﻈﺎ‬۰‫ِﲟَ َﺼﺎ ِﺑ ْﯿ َﺢ‬
with lamps, and protected it
properly. All this is the
ْ ْ َ ْ ُْ َْ
‫� اﻟ َﻌ ِﻠ ْﯿ ِﻢ۝‬
determination of the All-
Mighty, the All-Knowing. ِ ‫ﺗﻘ ِﺪ� اﻟﻌ ِﺰ‬
41 So, We let loose a wild wind
‫ﴏا‬ ًَ‫ﴏ‬ ْ َ ‫ﳛﺎ‬ ً ْ ‫َﻓ َﺎ ْر َﺳ ْﻠ َﻨﺎ َﻋﻠَ ْﳱ ْﻢ ر‬
ِ ِ
Fussilat on them in unlucky days to
َ ْ ّ َّ َ َ ٓ
‫ﺎت ِﻟ ُﻨ ِﺬﯾﻘﻬ ْﻢ‬
ُ ٍ ‫ﰲ ا ّ� ٍم ﳓ َِﺴ‬ ِْ
016 make them taste the
ْ ْ َ ََ
‫اب اﳋِـ ْـﺰ ِي ِﰲ اﳊَ ٰﯿﻮ ِۃ‬
humiliating punishment in
the present life. And of ‫ﻋﺬ‬
ٰ ْ َ َ َ
ُ ‫اﻟﺪﻧ َﯿﺎ۝ َوﻟﻌﺬ‬ ْ ُّ
‫اب اﻻ ِﺧ َﺮ ِۃ‬
course, the punishment of
the Hereafter will be much ۰
َ ْ ُ ‫َا ْﺧ ٰﺰى َوﱒ ﻻ ﯾﻨ‬
َ ْ ُ َ ْ ُ
more humiliating, and they
willnot be helped.
‫ﴫون۝‬
َ َ َ َ ْ ‫َﻠَﻨُﺬ ﯾْﻘَﻦَّ اﻟَّﺬ‬
�‫ﯾ ﻛﻔ ُﺮ ْوا َﻋﺬ ًا‬
41 So, We will certainly make
Fussilat them taste a severe ِ‫ﻦ‬ ِ
027-28 َ َ ْ َ ْ ُ َّ َ ْ َ َ َّ ً ْ َ
punishment, and
‫۝ وﻟﻨﺠ ِﺰﯾﳯﻢ اﺳﻮا‬۰‫ﺷ ِﺪﯾﺪا‬

344
 Rashid Seyal

َ ٰ ُ ُ َ َّ
will certainly recompense
‫اﻟ ِﺬ ْي ﰷ ْ�ا ﯾَ ْﻌ َﻤﻠ ْﻮ َن۝ذﻟِﻚ‬
َ ُ َّ ۗ َ َ ۗ
‫َﺟ َﺰا ُء ا ْﻋﺪا ِء ﷲِ اﻟﻨ‬
them for the worst of what
they used to do [27] That is ‫۝ ﻟ ُﻬ ْﻢ‬۰‫ﺎر‬
ُ َ ۗ ُْ ْ َ
‫۝ َﺟ َﺰا ًء ۢ ِﲟَﺎ ﰷ ْ�ا‬۰‫ِﻓ ْﳱَﺎ د ُار اﳋﻠ ِﺪ‬
the recompense of the
enemies of Allah_ the Fire.
ُ َْ َ ٰٰ
‫ﳚ َﺤﺪ ْو َن۝‬
For them there is the eternal
home, as a recompense for ‫ِ�ﯾ ِتﻨﺎ‬
their persistent denial of Our
verses [28].
41 We will show them Our ْٓ َ َ ٰ ْ َ ٰ ٰ ْ ْ ُ َ
Fussilat signs in the universe and ‫ﰲ‬ ِ ‫ﺎق و‬ ِ ‫ﲊ ِﳞﻢ اﯾ ِتﻨﺎ ِﰲ اﻻﻓ‬ِ ‫ﺳ‬
053 within their own beings َُ ّ َ ْ ُ َ َ َّ َ َ َ ّ ٰ َ
‫َﻧْﻔُﺴِﻬِﻢْ ﱵﺣ ﯾﺘبﲔ ﻟﻬﻢ اﻧﻪ‬
ٗ َّ َ َ ْ َ َ َ ُّ ْ
until it will become manifest
to them that it is the truth.
‫ﻒ ِ َ� ّ ِﺑﻚ اﻧﻪ‬
ِ ‫۝ ا َو ْﱂ ﯾﻜ‬۰‫اﳊَﻖ‬
ٌ َ ْ َ ّ ُ َٰ
Is it not enough about your
Lord that He is witness to ‫ﳽ ٍء ﺷ ِﻬ ْﯿﺪ۝‬ ‫ﰻ‬ ِ ‫ﻋ‬
everything?

َْ ْ َ َْ ّ ْ ُ � ‫ا ِْن �َّ َﺸ ْﺎ‬

If He so wills, He may stop
‫اﻟﺮﱖ ﻓ َﯿﻈﻠﻠ َﻦ‬
42
Shoora the wind, and they stand still
ِ ِ ‫ِﻦ‬ ‫ﻜ‬ ‫ﺴ‬
َ ٰ ْ َّ َ َٰ
on its surface. Surely in this,
‫۝ اِن ِﰲ ذﻟِﻚ‬۰‫َوَاﻛِﺪَ ﲆﻋ ﻇ ْﻬ ِﺮ ٖە‬
033-36
there are signs for everyone
who is ever patient, fully
َ ُ َ َ ّ ُ ّ َٰٰ
grateful[33]. Or He may
destroy them because of ‫۝ ﻃﺎ ْو‬۳‫ﲁ َﺻ ّﺒﺎ ٍر ﺷﻜ ْﻮ ٍر‬ ِ ‫ﺖ ِﻟ‬ ٍ ‫ﻻﯾ‬
what they earned, and may ْ َ
‫ُْﺑِﻘْﻬُﻦَّ ﲟَِﺎ ﻛَﺴَبُﻮْا وَﯾَﻌْﻒُ ﻦﻋ‬
ُ ُ َ ْ ‫ َّﯾَﻌْﻠَﻢَ اﻟَّﺬ‬۳ ْ َ
overlook many (whom He

‫ﯾ ﳚَﺎ ِدﻟ ْﻮ َن‬

may save at least in this
world [34], And (in such an ِ‫ﻦ‬ ‫ﲑ۝‬ ٍ ‫ﻛ ِﺜ‬
event) those who raise َ
ْ ِ ّ ‫۝ َﻣﺎ ﻟ ُﻬ ْﻢ‬۰‫ﰲ ٰا ٰﯾ ِت َﻨﺎ‬ ْٓ
disputes in Our verses will � ِ
come to know that there is
َْ ْ ّ ْ ُ ْ ْ ُ ٓ َ َ َ ّ
no way for them to escape ‫ﳏ ِْﯿ ٍﺺ۝ﳁﺎ او ِﺗيﺘﻢ ِ� ﳽ ٍء‬
[35]. So, whatever thing has
َ ْ ُّ ْ ُ َ
been given to you is an
‫۝ َو َﻣﺎ ِﻋ ْﻨﺪ‬۰‫ﳁ َ َﺘﺎع اﳊَ ٰﯿﻮ ِۃ اﻟﺪﻧ َﯿﺎ‬
ٰ َ ْ ‫ ﺧَﲑٌْ وَّاَ ﺑْﻰﻘٰ لِﻠَّﺬ‬
enjoyment of the worldly
‫ﯾ ا َﻣ ُﻨ ْﻮا‬ ِ‫ﻦ‬
life. And that which is with
Allah is much better and
ُ َّ ٰ َ ‫َﲆ‬
‫۝‬۳‫ﻋ َر ِّ ِﲠ ْﻢ ﯾَ َﺘ َﻮﳇ ْﻮ َن‬
much more durable for those
who believe and place their
trust in Allah[36].

345
Faith in the Unseen

45

َ ِ ‫ﲋ ْﯾ ُﻞ ْاﻟﻜ ِٰﺘﺐ‬ َْ
Al Jaathiyah Ha Mim [1], This is
ِ‫� ﷲ‬ ِ ‫۝ﺗ‬۱‫ٰﺣ ۗـﻢ‬
001-5 revelation of the Book from
ِ
َ ْ ْ َْ
‫� اﳊَﻜ ِْﯿ ِﻢ۝ا ِّن ِﰲ‬
Allah, the All-Mighty, the
All-Wise [1]. Surely in the ِ ‫اﻟﻌ ِﺰ‬
َٰٰ َْ َّ
ٍ ‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض ﻻﯾ‬
heavens and the earth, there
are signs for those who have ‫ﺖ‬
faith [3]. And in your
‫ﲂ َو َﻣﺎ‬ ْ ُ ‫ﰲ َﺧ ْﻠ ِﻘ‬ ْ ِ ‫۝ َو‬۳‫ﲔ‬ َ ْ ‫ِّل ْﻠ ُﻤ ْٔﻮ ِﻣ ِﻨ‬
creation and in the living
َ ّ ٌ ٰ ٰ َّ ۗ َ ْ ُ ّ ُ َ
beings that He scatters on ‫ﺖ ِﻟﻘ ْﻮ ٍم‬ ‫ﯾبﺚ ِ� داﺑ ٍﺔ اﯾ‬
َّ َ ْ ُ
‫۝ َواﺧ ِﺘﻼ ِف اﻟ ْﯿ ِﻞ‬۴‫ّ ْﯾ ِﻗ ُﻨ ْﻮ َن‬
the earth, there are signs for
a people who believe [4].
And in the alternation of the
�َ ِ‫ﷲ‬ ُ ‫اﻟﳯﺎر َو َﻣ ٓﺎ َا ْ َ� َل‬ َ َّ ‫َو‬
ِ
day and the night, and in the
َ َ ْ ْ ۗ َ َّ
provision He has sent down ‫� ِّرز ٍق ﻓﺎ ْﺣ َﯿﺎ ِﺑ ِﻪ‬ ِ ‫اﻟﺴﻤﺎ ِء‬
ْ ْ ‫اﻻ ْر َض َﺑ ْﻌ َﺪ َﻣ ْﻮ ِﲥَﺎ َو َﺗ‬ َْ
from the sky and then has
revived the earth after its ‫ﻒ‬ِ ‫ﴫﯾ‬ ِ
ُ َ َّ ٌ ٰٰ ّٰ
‫ﺖ ِﻟﻘ ْﻮ ٍم ّﯾ ْﻌ ِﻘﻠ ْﻮ َن۝‬
death, and in changing of
the winds, there are signs for ‫اﻟﺮ ِﱖ اﯾ‬ ِ
a people who understand [5]

O mankind, We have ْ ِّ ‫ﲂ‬ ْ ُ ‫ﺎس ا َِّ� َﺧﻠَ ْﻘ ٰﻨ‬ُ َّ َ ُ ّ َ ٓ ٰ

� ‫�ﳞﺎ اﻟﻨ‬
49
created you from a male and
ُ ْ
Al
Hujuraat a female, and made you into ُ
�ً ‫ﲂ ﺷ ُﻌ ْﻮ‬ ْ ‫َذ َﻛﺮ َّو ُا ْﻧﱺ َو َﺟ َﻌﻠ ٰﻨ‬
ٰ
ٍ
َّ ْ ُ َ َ َ َ ۗ َ َ َّ
013 races and tribes, so that you
may identify one another.
‫۝ اِن‬۰‫وﻗﺒﺎ ِٕﯨﻞ ﻟِﺘﻌﺎرﻓﻮا‬
َّ ْ ُ ٰ ْ َ َ ْ ْ ُ َ َ ْ َ
Surely the noblest of you, in
Allah‘s sight, is the one who
is most pious of you. Surely
‫۝ اِن‬۰‫اﻛﺮﻣﲂ ِﻋﻨﺪ ﷲِ اﺗﻘﯩﲂ‬
Allah is All-Knowing, All- ‫ﲑ۝‬ ٌ ْ ‫ﷲ َﻋ ِﻠ ْﯿ ٌﻢ َﺧﺒ‬ َ
Aware. ِ
51
ْ َ ۗ َّ َ
Al
Dhariyaat
By the sky, having paths, ِ ‫ات اﳊُ ُﺒ‬
‫۝‬۷‫ﻚ‬ ِ ‫اﻟﺴ َﻤﺎ ِء ذ‬ ‫و‬
007
َ َ َ َ ٰ ْ َ َ َ ۗ َ َّ َ
�ِّ ‫ﳯﺎ ِ� ْﯾﯩ ٍﺪ ّوا‬ ‫واﻟﺴﻤﺎء ﺑنﯿ‬
51 And the sky was built by Us
Al with might; and indeed We

346
 Rashid Seyal

Dhariyaat are the expanders[47]. And

‫ﳯﺎ‬َ ٰ ‫اﻻ ْر َض َﻓ َﺮ ْﺷ‬َ ْ َ َ ُْ َُْ
‫ﻟﻤﻮ ِﺳﻌﻮن۝و‬
ُ ْ َ
047-48 the earth was spread out by
Us as a floor; so how well have ‫ﻓ ِﻨ ْﻌ َﻢ اﻟ ٰﻤ ِﻬﺪ ْو َن۝‬
We spread it out![48].
َ ْ َ ْ ‫َ ٰ َ َ ٓ َﰏ اﻟَّﺬ‬
51
In similar way, no messenger ‫� ﻗ ْﺒ ِﻠ ِﻬ ْﻢ‬ ِ ‫ﻛﺬﻟِﻚ ﻣﺎ َ ﻦِﯾ‬
Al-Dhariyaat
َ ُ َ َّ َ ْ ّ
052 came to those before them,
‫� ّر ُﺳ ْﻮ ٍل اِﻻ ﻗﺎﻟ ْﻮا َﺳﺎ ِﺣ ٌﺮ ا ْو‬ ِ
َ
but they said, :(He is) a
magician or a madman. ‫۝‬۵‫ﳎ ُﻨ ْﻮ ٌن‬ْ
53 By the star when it goes
َّ َ َ َ َّ َ
‫۝ﻣﺎ ﺿﻞ‬۱‫اﻟﻨ ْﺠ ِﻢ اِذا َﻫ ٰﻮى‬
Al-Najm down to set,
001-2 ‫و‬
ُ
your companion (the Holy
َ
Prophet t) has neither
‫۝‬۲‫ﲂ َو َﻣﺎ ﻏ ٰﻮى‬ ْ ‫َﺻﺎ ِﺣ ُﺒ‬
missed the way, nor did he
deviate.
َ َ ْ ُ َ َّ َ َ ‫ا ِْﻗ‬
54 The Hour (of doom) has ‫ﺎﻋﺔ َوا�ﺸ ّﻖ‬ ِ ‫ﱰ َﺑ‬
‫ﺖ اﻟﺴ‬
َْ
Al-Qamar
‫اﻟﻘ َﻤ ُﺮ۝‬
drawn near, and the moon
001
has split asunder.
َْ َّ َ
55
The sun and the moon are ‫اﻟﺸ ْﻤ ُﺲ َواﻟﻘ َﻤ ُﺮ‬
Al
َّ َّ َّ ۵ َ ْ ُ
‫اﻟﻨ ْﺠ ُﻢ َواﻟﺸ َﺠ ُﺮ‬
(bound) by a (fixed)
Rahman
calculation [5] And the vine ‫ﺎن۝و‬ٍ ‫ِﲝﺴـﺒ‬
005-10
َ ۗ َّ َ ٰ َ
and the tree both prostrate
‫اﻟﺴ َﻤﺎ َء َرﻓ َﻌ َﻬﺎ‬ ‫� ْﺴ ُﺠﺪ ِن۝و‬
(to Allah) [6] He raised the
َ َ َّ َ َ َ ْ ْ َ َ َ َ
sky high, and has placed the ‫۝اﻻ ﺗ ْﻄﻐ ْﻮا ِﰲ‬۷‫ان‬ ‫ووﺿﻊ اﻟ ِﻤﲒ‬
ْ ْ َ َْ ْ
‫ان۝ َوا ِﻗ ْﯿ ُﻤﻮا اﻟ َﻮز َن‬
scale [7], So that you should
not be wrongful in weighing ِ ‫اﻟ ِﻤ‬
‫ﲒ‬
[8]. Observe the correct
‫ﴪوا‬ ُ ِ ‫ِ� ْﻟ ِﻘ ْﺴ ِﻂ َوﻻ ﲣ‬
ْ ُ َ
َ َ َْ َْ ْ
weight with fairness, and do
not make weighing deficient
‫ان۝ َواﻻ ْرض َوﺿ َﻌ َﻬﺎ‬ َ ‫ﲒ‬ ‫اﻟ ِﻤ‬
َ ْ
‫۝‬۱‫لِﻼ َ� ِم‬
[9]. As for the earth, He has
placed it for creatures [10]

ُ َٰۗ َ َ
‫ﻓ ِﺒﺎ ِّي اﻻ ِء َر ّ ِﺑﻜ َﻤﺎ‬
55 So, (O mankind and Jinn,)
Al which of the bounties of

347
Faith in the Unseen

َ ‫ٰﺑ۝ َﺧﻠَ َﻖ ْاﻻ�ْ َﺴ‬

ْ ِ ‫ﺎن‬
� ِ ِ ‫ُﻜَﺬِّﻦ‬
Rahman your Lord will you deny?
013- 14 [13]. “He created the man as َ ّ َ ْ َ َ َْ
that of in the potter’s ‫۝‬۱‫ﺎل ﰷﻟﻔﺨﺎ ِر‬ ٍ ‫ﺻﻠﺼ‬
clay”[14]
ْ
ِ ‫َﺮَج َ اﻟْﺒَﺤْﺮَﻦ‬
‫ﯾ‬
55 He let forth the two seas to
Al meet together [19] While َّ ٌ َ ُ َ ‫۝ َﺑ ْﯿ‬۱‫ﯾَ ْﻠ َﺘﻘ ٰﲔ‬
Rahman
019-20
there is a barrier between ‫ﳯ َﻤﺎ َ ْ�زخ ﻻ‬ ِ ِ
them; they do notencroach
‫۝‬۲‫ﲔ‬ ٰ َْ
(upon one another) [20]. ِ ‫ﯾﺒ ِﻐ‬
ْ ْ َ ّ ْ َ َ َْ ٰ
55
‫اﻻ� ِﺲ ا ِِن‬ ِ ‫اﳉ ِﻦ و‬ ِ ‫ﳝﻌ ﴩ‬
ُ ُ َ َ
Al
Rahman
O genera of Jinn and
�ْ ِ ‫اﺳ َت َﻄ ْﻌ ُﺘ ْﻢ ا ْن ﺗﻨﻔﺬ ْوا‬
ْ ْ
mankind, If you are able to
َْ َّ َْ
033
penetrate beyond the realms
‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض‬ ‫اﻗ َﻄﺎ ِر‬
of the heavens and the earth, َّ ُ ُ َ َ ُ ُْ َ
then penetrate. You cannot ‫۝ ﻻ ﺗ ْﻨﻔﺬ ْو َن اِﻻ‬۰‫ﻓﺎﻧﻔﺬ ْوا‬
ْ
‫۝‬۳‫�ِ ُﺴﻠ ٰﻄ ٍﻦ‬
penetrate without power.

55 So, (it will be a terrible ْ َ‫اﻟﺴ َﻤﺎۗ ُء َﻓ َﲀﻧ‬ َّ َّ َ ْ َ َ

Al event) when the sky will be ‫ﺖ‬ ‫ﺖ‬ ِ ‫ﻓ ِﺎذا ا�ﺸﻘ‬
َ ‫ﻟﺪ‬ ّ ًََ َْ
‫۝‬۳‫ﺎن‬
Rahman
037
split apart and will become
ِ ‫ﻫ‬ ِ ‫وردۃ ﰷ‬
rosy, like (red) hides.
ّ َ ْ َّ ُ َّ َ َ ٰ
55 This is Jahannam (Hell) that ‫ﱴ ﯾُﻜ ِﺬ ُب ِﲠَﺎ‬ ِ ‫ﻫ ِﺬ ٖە ﺟﻬﻨﻢ اﻟ‬
َ َ ‫۝ﯾَ ُﻄ ْﻮﻓ ْﻮ َن َﺑ ْﯿ‬۴‫ْاﻟ ُﻤ ْﺠﺮ ُﻣ ْﻮ َن‬
ُ
Al the guilty people deny [43].
Rahman
They will circle around ‫ﳯﺎ‬ ِ
ٰ
043-44
between it and between hot,
‫۝‬۴‫ﲪ ْﯿ ٍﻢ ا ٍن‬ َ َ ْ ‫َو َﺑ‬
boiling water [44] ِ ‫ﲔ‬
َ ْ ‫اﻻ َّوﻟ‬ َ ْ َّ ْ ُ
56
‫ِﲔ‬ ‫ﻗﻞ اِن‬
َ
Al Waaqi'ah Say: All the earlier and the
049-50 later ones [49] will be ٰ
‫۝ﻟ َﻤ ْﺠ ُﻤ ْﻮ ُﻋ ْﻮ َن۝� اِﱃ‬۴‫ﯾ‬ َْ
‫َاﻻْٰﺧِﺮِﻦ‬
gathered together for a fixed
ُْ ْ َّ ْ َ
time of a specified Day [50].
‫ِﯿْﻘَﺎتِ ﻮﯾ ٍم ﻣﻌﻠﻮ ٍم۝‬
ُْٓ َ َ
ِ‫ﻓﻼ اﻗ ِﺴ ُﻢ ِﲟَ ٰﻮﻗِﻊ‬
56 So, I swear by the setting
Al Waaqi'ah places of the stars [75], And

348
 Rashid Seyal

َّ َ َ ٗ َّ ُّ
075-76 indeed it is a great oath, if
‫۝ َواِﻧﻪ ﻟﻘ َﺴ ٌﻢ ﻟ ْﻮ‬۷‫اﻟﻨ ُﺠ ْﻮ ِم‬
َ َ
‫۝‬۷‫ﺗ ْﻌﻠ ُﻤ ْﻮ َن َﻋ ِﻈ ْﯿ ٌﻢ‬
you are to appreciate[76].

ٰٰ ّ َ
َ َ َ َّ
ِ ‫ﺳبﺢ ِ� ِﻣﺎ ِﰲ اﻟﺴﻤﻮ‬
57 All that is in the heavens and
‫ﺕ‬
ُ ْ ‫اﻻ ْر ِض۝ َو ُﻫ َﻮ ْاﻟ َﻌﺰ‬
Al Hadeed
َْ َ
the earth proclaims Allah‘ s
� ‫و‬
01-2(Iron) purity, and He is the
ِ ۰
Mighty, the Wise [1]. To
َ ْ َ
ُ ُ ٗ ُ ْ َ ْ
Him belongs the Kingdom ‫اﻟﺴ ٰﻤ ٰﻮ ِت‬ ّ ‫ﻚ‬ ‫اﳊﻜِﯿﻢ۝ﻟﻪ ﻣﻠ‬
of the heavens and the earth. ُ ‫ُـﻲﺤ َو ُﳝ ِْﯿ‬ ْ َْ ْ َ
He gives life and brings ‫۝‬۰‫ﺖ‬ ٖ ‫۝‬۰‫واﻻر ِض‬
death, and He is Powerful to
‫�۝‬ ٌ ْ ‫ﳽ ٍء َﻗ ِﺪ‬ ْ َ‫ﰻ‬ ّ ُ ٰ َ ‫َﻫُﻮَﲆ‬
ِ ‫ﻋ‬
do any thing [2]
َّ ْٰ ََُ ْ
57
He is the First and the Last, ‫ُﻫ َﻮاﻻ ّول َواﻻ ِﺧ ُﺮ َواﻟﻈﺎ ِﻫ ُﺮ‬
ْ َ‫ﲁ‬ ّ ُ ‫َو ْاﻟ َﺒﺎﻃ ُﻦ۝ َو ُﻫ َﻮﺑ‬
Al-Hadeed
003 and the Manifest and the
Hidden, and He is All-
‫ﳽ ٍء‬ ِ ِ ۰ ِ
Knowing about every thing. ‫َﻋ ِﻠ ْﯿ ٌﻢ۝‬
ُ ْ َ َ ََٓ
‫ﺼ ْﯿ َﺒ ٍﺔ ِﰲ‬ ِ ‫� ّﻣ‬ ِ ‫ﻣﺎ اﺻﺎب‬
57
No calamity befalls the earth
Al Hadeed
َ
ْ ِ ‫ﲂ اِﻻ‬ ّ ُ ُ ْ َ ٓ ْ ِ ‫اﻻ ْر ِض َو َﻻ‬ َْ
022 or your own selves, but it is
‫ﰲ‬ ْ ‫ﰲ اﻧﻔ ِﺴ‬
َ َ ْ َّ ْ َ ْ َ ْ ّ ٰ
(pre-destined) in a Book
َ
before We bring it into
‫۝ ا ِّن‬۰‫ﱪا َﻫﺎ‬ ‫ﺐ ِ� ﻗﺒ ِﻞ ان ﻧ‬ ٍ ‫ﻛِﺘ‬
being, __Indeed it is easy for
۲‫ﲑ‬ ٌ ْ ‫ٰﻟِﻚَ ﲆﻋ ﷲِ � َ ِﺴ‬ َ َ
Allah. ‫۝‬
َٰ ْ َْ َ
59
‫ٰﺬَا اﻟْﻘُﺮْاٰنَ ﲆﻋ َﺟ َﺒ ٍﻞ‬ ‫ﻟ ْﻮ ا َ�ﻟ َﻨﺎ‬
َ ٗ َ ْ َ َّ
Had We sent down this
ْ ِ ّ ‫ﺎﺷ ًﻌﺎ ُّﻣ َﺘ َﺼ ّ ِﺪ ًﻋﺎ‬
Al-Hashr
021 Qur‘ an to a mountain, you � ِ ‫ﻟ َﺮاﯾﺘﻪ ﺧ‬
ُ َ َْ َ ْ ْ َ
‫۝ َو ِﺗﻠﻚ اﻻ ْﻣﺜﺎل‬۰ِ‫ﺧﺸ َـﯿ ِﺔ ﷲ‬
would have seen it humbled,
burst apart out of awe for
َّ َ َّ َ ُ ْ َ
‫ﺎس ﻟ َﻌﻠ ُﻬ ْﻢ‬
Allah. We cite such examples
ِ ‫ِﻠﻨ‬ ‫ﴬ ﲠﺎ ل‬ ‫ﻧ‬
for people, so that they may
َّ ِ َ
ponder.
‫ﯾَ َﺘﻔﻜ ُﺮ ْو َن۝‬

349
Faith in the Unseen

65
Al-Talaq
This is the command of
‫۝‬۰‫ﲂ‬ْ ُ ‫ِﻚ َا ْﻣ ُﺮ ﷲِ َا ْ َ� َﻟ ٗ ٓﻪ ا َِﻟ ْﯿ‬
َ ٰ
‫ذﻟ‬
Allah that He has sent down
ّٰ َ ُ َْ ْ ّ َ ُ َ ََ ْ ََ
ٖ‫� ّﯾ ّﺘ ِﻖ ﷲ ﯾﻜ ِﻔﺮ ﻋﻨﻪ ﺳ ِـﯿﺎ ِﺗﻪ‬
005 to you. And whoever fears
‫و‬
Allah, He will write off his
َ ٓ ٗ َ
evil deeds, and will give him ‫َوﯾُ ْﻌ ِﻈ ْﻢ ﻟﻪ ا ْﺟ ًﺮا۝‬
a huge reward

ٰ َ ‫ﷲ َّاﻟﺬ ْي َﺧﻠَ َﻖ َﺳ ْب َﻊ‬ ُ َ

65 Allah is the One who has
Al-Talaq created seven skies, and their ‫ﲰ ٰﻮ ٍت‬ ِ
ُ َّ َ َ َ َ ُ َ ْ َ ْ َ َّ
‫۝ ﯾـﺘ‬۰‫� اﻻ ْر ِض ِﻣﺜﻠﻬ ّﻦ‬
012
like from earth. The
‫ﲋل‬ ِ‫و‬
Command descends among
َ
َ ‫ﳯ َّﻦ ﻟ َِﺘ ْﻌﻠ ُﻤ ْٓﻮا َا َّن‬ َْ
ُ َ ‫اﻻ ْﻣ ُﺮ َﺑ ْﯿ‬
them, so that you may know ‫ﷲ‬
that Allah is powerful over ْ َ َ َّ َ َّ ٌ ْ َ ْ َ ّ ُ ٰ َ
‫ﷲ ﻗﺪ‬ ‫ﰻ ﳽ ٍء ﻗ ِﺪ�۝� وان‬ ِ ‫ﻋ‬
ْ
every thing, and that Allah
‫۝‬۱‫ﳽ ٍء ِﻋﻠ ًﻤﺎ‬ ْ َ‫ﲁ‬ ّ ُ ‫ﺎط ﺑ‬ َ ََ
has encompassed every
ِ ِ ‫اﺣ‬
thingin knowledge.

ٰ َ ‫ا َّﻟﺬ ْي َﺧﻠَ َﻖ َﺳ ْب َﻊ‬

67 Who has created seven skies,
Al Mulk one over the other. You will ‫ﲰ ٰﻮ ٍت‬ ِ
َّ ْ َ ْ ٰ َ َ ً َ
003-4 see nothing out of
ٰ ْ
‫۝ ﻣﺎ �ى ِﰲ ﺧﻠ ِﻖ اﻟﺮﲪ ِﻦ‬۰‫ِﻃﺒﺎﻗﺎ‬
proportion in the creation of
the RaHman (the All-
‫۝‬۰‫ﴫ‬ َ َ ‫ﺎر ِﺟﻊِ ْاﻟ َﺒ‬ ْ ‫� َﺗ ٰﻔ ُﻮ ٍت۝ َﻓ‬
۰ ْ ِ
Merciful Allah) . So, cast
َ ُ ُ ْ ْ
your eye again. Do you see
ِ‫� ﻓ ُﻄ ْﻮ ٍر۝ﺛ ّﻢ ْار ِﺟﻊ‬ ِ ‫َﻫﻞ َ ٰ�ى‬
َ َ ْ َ ْ َ ْ َ َّ َ َ َ َ ْ
any rifts? [3] Then cast your
eye again and again, and the ‫ﺐ اِﻟ ْﯿﻚ‬ ‫ﲔ ﯾﻨﻘ ِﻠ‬ ِ ‫اﻟﺒﴫ ﻛﺮﺗ‬
eye will come back to you
ٌ ْ ‫ﺎﺳ ًـﺌﺎ َّو ُﻫ َﻮ َﺣ ِﺴ‬ َ َُ َْ
abased, in a state of ‫ﲑ۝‬ ِ ‫ﴫﺧ‬ ‫اﻟﺒ‬
weariness[4].
ٓ َ ََْ
‫۝ َﻣﺎ‬۱‫ۗن َواﻟﻘﻠ ِﻢ َو َﻣﺎ � ْﺴ ُﻄ ُﺮ ْو َن‬
68 Nun , by the pen and what
Al Qalam they write [1], with the grace
001-2 of your Lord, you are not َ َ ‫َا ْﻧ‬
‫۝‬۲‫ﺖ ِﺑ ِﻨ ْﻌ َﻤ ِﺔ َر ّ ِﺑﻚ ِﲟَ ْﺠ ُﻨ ْﻮ ٍن‬
insane [2].
ُ َ ْ َ ِّ
70
Al Ma’arij
(and it will come) from ‫۝ﺗ ْﻌ ُﺮج‬۳‫� ﷲِ ِذي اﻟ َﻤ َﻌﺎ ِر ِج‬
َْ
Allah, the Lord of the
003-4
stairways [3], To whom ‫ﻟْﻤَﻠٰۗﯩِٕﻜَﺔُ وَاﻟﺮُّوْحُ اِﻟَﯿْﻪِ ﰲِْ ﻮﯾ ٍم‬
350
 Rashid Seyal

َ َْ َ ْ ْ َ ٗ ُ َ ْ َ َ
ascend the angels and the
‫ﲔ اﻟﻒ‬ ‫ﰷن ِﻣﻘﺪارە ﲬ ِﺴ‬
Spirit in a day the length of
which is fifty thousand ‫۝‬۴‫َﺳ َـﻨ ٍﺔ‬
years[4]
َ ْ َ ّ ْ ُ َ َ ْۢ َ ُ َ
71
And Allah has caused you to ‫� اﻻ ْر ِض‬ ِ ‫وﷲ اﻧبﺘﲂ‬
ً َ
Nooh
017 grow well out of the earth,
‫۝‬۱�‫ﻧ َﺒﺎ‬
ُٗ َ َ ۗ َّ
‫۝ ﰷ َن َو ْﻋﺪە‬۰ ٖ‫اﻟﺴ َﻤﺎ ُء ُﻣ ْﻨﻔ ِﻄ ٌ ۢﺮ ِﺑﻪ‬
73
Whereby the sky will burst
ً ْ
Al
‫َﻣﻔ ُﻌ ْﻮﻻ۝‬
apart. His promise has to be
Muzzammil
018 fulfilled
َ َْ َ ََ
78 Did We not make the earth ‫ا ْﱂ ْﳒ َﻌ ِﻞ اﻻ ْرض‬
ً َ َ َ ْ َّ ۶ ً ٰ
Al-Naba
‫۝‬۷‫اﳉ َﺒﺎل ا ْو�دا‬
a floor [6], And the
ِ ‫ِﻣﻬﺪا۝و‬
006-7
mountains bulwarks? [7]

َ ۱ ْ َ ّ ُ ُ ْ َّ َ
‫۝ َواِذا‬
81 When the sun will be folded
Al- up [1], and when the stars ‫اِذا اﻟﺸﻤﺲ ﻛ ِﻮرت‬
will swoop down [2], and َ َ ۲ ْ َ َ َ ْ ُ ْ ُ ُّ
‫اﻟﻨﺠﻮم اﻧﻜﺪرت۝واِذا‬
Takveer-

ُ َ ْ
when the mountains will be
ُ ‫۝ َوا َِذا ْاﻟ ِﻌﺸ‬۳‫ﲑ ْت‬
The Folding
َ َ ّ ‫ﺎل ُﺳ‬
‫ﺎر‬ ‫اﳉﺒ‬
Up set in motion [3], and when
ِ ِ
001-7 the ten-months pregnant
ُ ُْ ُْ َ َ ۴ ْ َ ُّ
she-camels will be
‫ﻋ ِﻄﻠﺖ۝واِذا اﻟﻮﺣﻮش‬
ُ ‫۝ َوا َِذا ْاﻟﺒ َﺤ‬۵‫ﴩ ْت‬
abandoned [4], and when
the wild beasts will be
‫ﺎر‬ َ ِ ‫ُﺣ‬
ِ
ُ ُ ُّ َ َ ۶ ْ َ ّ ُ
gathered together [5], and
when the seas will be flared ‫اﻟﻨﻔ ْﻮس‬ ‫ﲭﺮت۝واِذا‬ ِ
ْ ‫ُز ّو َﺟ‬
up [6], and when the people
will be arranged in categories ‫۝‬۷‫ﺖ‬ ِ
[7],
َ َ ْ ۗ َّ َ
82
When the sky will be cleft ‫۝ َواِذا‬۱‫اﻟﺴ َﻤﺎ ُء اﻧﻔ َﻄ َﺮ ْت‬ ‫اِذا‬
َ َ ۲ ْ ََ َْ ُ ََ ْ
Al Infitaar
asunder [1], and when the
001-4
‫اﻟﻜﻮاﻛِﺐ اﻧـﺘﱶت۝واِذا‬
stars will disperse [2], and
ُْ َ ُ ُ َ ْ
when the seas will be burst
‫۝ َواِذا اﻟﻘ ُﺒ ْﻮ ُر‬۳‫ﺎر ِﲾ ّـ َـﺮ ْت‬ ‫اﻟ ِﺒﺤ‬
forth [3], and when the
graves will be overturned [4] ‫۝‬۴‫ﱶ ْت‬ َ ِ ‫ُﺑ ْﻌ‬

351
Faith in the Unseen

ُ ُ ‫ات ْاﻟ‬ َ ۗ َّ َ
‫۝‬۱‫ﱪ ْو ِج‬ ِ ‫اﻟﺴ َﻤﺎ ِء ذ‬
85
Al Burooj
I swear by the sky, the one
having stellar formations
‫و‬
001
َ ۗ َّ َ
86
ِ ‫اﻟﺴ َﻤﺎ ِء ذ‬
‫ات‬ ‫و‬
َ َْ
Al-Tariq
َّ
ِ ‫۝ َواﻻ ْر ِض ذ‬۱ ِ‫اﻟﺮ ْﺟﻊ‬
I swear by the sky that rains
011-12
[11], And the earth that ‫ات‬
ْ َّ
‫۝‬۱‫اﻟﺼﺪ ِع‬
cracks open (for plants) [12].

َّ َ ْ ْ
96 Read with the name of your ‫ﰟ َر ّ ِﺑﻚ اﻟ ِﺬ ْي‬ ِ ْ �ِ ‫اِﻗ َﺮا‬
َ ‫۝ َﺧﻠَ َﻖ ْاﻻ�ْ َﺴ‬۱‫َﺧﻠَ َﻖ‬
Al Alaq
ْ ِ ‫ﺎن‬
Lord who created (every
001-5
thing) [1], He created man � ِ
َ ُ ْ ْ َ
‫۝اِﻗ َﺮا َو َر ّﺑﻚ‬۲‫َﻋﻠ ٍﻖ‬
from a clot of blood [2].
Read, and your Lord is the
َّ َّ َْْ
most gracious [3], Who
‫۝اﻟ ِﺬ ْي َﻋﻠ َﻢ‬۳‫اﻻﻛ َﺮ ُم‬
imparted knowledge by َ َ َ ْ ْ َ َّ َ ۴ َ َ ْ
means of the pen? [5] He ‫ﺎن َﻣﺎ ْﱂ‬ ‫اﻻ�ﺴ‬ ِ ‫ِ�ﻟﻘﻠ ِﻢ۝ﻋﻠﻢ‬
َ
‫۝‬۵‫ﯾَ ْﻌﻠ ْﻢ‬
taught man what he did not
know [5].

103 (I swear) by the Time [1], ‫ ِنَّ اﻻِْ�ْﺴَﺎنَ ﻟَﻰ‬۱ ْ َ ْ َ

Al Asr man is in a state of loss ‫ﻔ‬ِْ ‫ﴫ۝‬ ِ ‫واﻟﻌ‬
001-3 indeed [2], except those who ُ َ َ ْ ُ َ ٰ َ ْ ‫ ِﻻَّ اﻟَّﺬ‬۲ ْ ُ
‫ﻦِﯾ اﻣﻨﻮا وﲻِﻠﻮا‬ ‫ﴪ۝‬ ٍ ‫ﺧ‬
believed and did righteous
ْ ََ
deeds, and exhorted each
‫اﺻ ْﻮا ِ�ﳊَ ّ ِﻖ �۝‬
َ ‫ﻟﺼّٰﻠِﺤٰﺖِ وَﻮﺗ‬
ْ َّ � ‫اﺻ ْﻮا‬ ََ
other to follow truth, and
‫۝‬۳‫ﱪ‬ ِ ‫ﻟﺼ‬ َ ‫َﻮﺗ‬
exhorted each other to ِ
observe patience [3]

352
 Rashid Seyal

Bibliography
The substance affirmed in this book is derived from
computer research and the pursuit of scientific information based on
conceptual data tips and facts from the medical news and
communications printed in well-known and specialized publications
like Reader’s Digest, Time magazine, and National Geographic and
scientific magazines like Scientific American and is also embraced by
authenticated and reconsidered correspondence. It is also based on
my exclusive experience of forty-five years in my occupation, besides
particular learning and probe to ensure many scholastic information
bases exuberant in the scientific field as in A brief History of Time by
Stephen hawking. It was not conceivable for me not to assert a small
part of the published material on the subject from various sources in
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Arberry, A.J. Sufism: An Account of the Mystics of Islam. London, 1950.

Armstrong, Karen. A History of God: The 4,000-Year Quest of Judaism,
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Bakhtiar, L. Sufi Expression of the Mystics Quest. London, 1979.
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353
Faith in the Unseen

Corbin, Henri, Avicenna and the Visionary Recital. Translated by W. Trask.

Princeton, 1960.
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Anselm, 1:129
Atheism, 1:175–179
Atheismusstreit, 1:190
Augustin, 1:199
Augustinianism, 1:207
Bautain, L., 1:257
Bayle, P., 1:260
Boetius of Dacia, 1:330
Calvin, J., 2:8
Christianity, 2:104
Clement of Alexandria, 2:123
Common Consent Arguments for the Existence of God, 2:147 fol.
Dogma, 2:410
Ethics, History of, 3:89 fol.
Faith and History (Niebuhr), 2:374
Faith and Reason, 6:281 fol.
Galileo, 4:228
Garman Philosophy, 3:292
Hobbes, T., 4:45
James, W., 4:245; 6:428, 433
Jaspers, K., 4:257
John of Jandun, 4:281
Kant, I., 6:282
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 Rashid Seyal

Kierkegaard, S. A., 4:339

Locke, J., 4:498, 502
Luther, M., 5:110 fol.
Maimonides, 5:133
Marcel, G., 5:153
Miracles, 5:352
Montaigne, M., 5:367
Pascal, B., 6:54
Philo Judaeus, 6:154
Pomponazzi, 6:395
Popular Arguments for the Existence of God, 6:407
Pragmatic Theory of Truth, 6:428
Reformation, 7:100
Religious Experience, Argument for the Existence of God, 7:164.
Revelation, 7:189
Russell, B. A. W., 7:255.
Shestov, L., 7:432
Skepticism, 7:451 fol., 455
Swift, J., 8:52
Tillich, P., 8:124
Thomas Aquinas, 8:105
Toland, J. 8:141
Traditionalism, 8:155
Unamuno y jugo, 8:184
Taylor, A. E. The Faith of a Moralist.

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Faith in the Unseen

Index
After all, we do not really observe the passage of time, 217
Albert Einstein, 223, 224
Alpha centauri, 228
Are these things to be proud of?, 52, 117
Baqaa, 228, 229
, 63
Big bang, 33, 39, 157
Brain, 76, 77, 88, 150
Branch system, 211
Canada, 9
Childhood, 270
Concept of time domain, 222
Conclusive illation, 375
Conditions, 79
Cosmic order, 33, 77, 157
Cosmic rays, 218, 225
Cosmological, 39
Creation, 30, 43, 44, 45, 54, 63, 64, 98, 122, 124, 133, 137, 138, 152, 153,
154, 201, 220, 268, 269
Creation of the universe, 228
Cynic, 139
Death and the good life, 63
Death without consolation, 64
Death, a natural phenomenon, 63
Deity, the supreme truth, 44
Discernment of faith, 152
Discipline, 83, 84, 127

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Discipline, 50, 65, 76, 97, 108, 110, 113, 118, 137, 179, 266, 268
DNA, 137, 273, 274, 275
Efflux, 72, 76, 85
Egypt, 9
Endowment of efflux, 107
Evincing ecological balance or discipline of measure, 269
Extremophiles, 273, 274, 275
Faith, 26, 33, 84, 85, 86, 157, 310, 314, 326
Faith in the unseen, 41
For what’s death?, 51
Gabriel, 227
Have we any close affiliation with or faith in him?, 122
Heart, 8
Hitler, 69, 113
How time does not fly, 215
How to derive true happiness, 64
In the loop, 220
Isaac Newton, 207, 223, 224, 270
It is concluded that the motion can never even get started., 208
Just in time, 216
Kant’s antinomies, 209
Keeping track of time, 224
One passage may end this matter, 119
Order of measure, 266, 267, 270, 272, 340
Overview/climate regulators, 269
Reason and revelation, 123
Ruling faculty, 106
Russell Bertrand
Space-time, 206
Stephen Hawking, 223, 227
Strict order of measure in particle physics, 267
Substance, attributes, and time, 201
Supersymmetry, 266, 267
Surah Yaa Seen, 324
Temporal asymmetry and physical laws, 210
The enigma of time, 213
The enigma of time/calendar, 221
The myth of passage, 204, 207
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Faith in the Unseen

Time and free will, 213

Time domain, 202
Trace formation and entropy, 211
Truth in prayer to beseech with fervent entreat, 121
What is the time anyway?, 214
What the bugs can do for us, 275
Will: a power of determination, 98
Zeno and Cantor, 208b
------------------------------------------------------------------------------------ After
the initial command of Almighty there was sudden Quantum fluctuation
and universe started expanding with a speed of:
3,73,70,03,03,76,80,84,00,00,00,000 km/sec and it continued expanding
for about 380,000 light years.
How?
And Quran refers to this period
ٓ َ َ َ َ ْ َ ْ َ َ َ َ ٌ َ ُ َ َ ۗ َ َّ َ ٓ ٰ َ ْ َّ ُ
‫۝ ﻗﺎﻟ َﺘﺎ‬۰‫ﺎن ﻓﻘﺎل ﻟ َﻬﺎ َولِﻼ ْر ِض اﺋ ِت َﯿﺎ َﻃ ْﻮ ًﻋﺎ ا ْو ﻛ ْﺮ ًﻫﺎ‬ ‫ﺛﻢ اﺳتﻮى اِﱃ اﻟﺴﻤﺎ ِء و ِﱓ دﺧ‬
َ َّ ۗ ٰ ۗ
َ ْ ‫( َا َﺗ ْي َﻨﺎ َﻃﺎ ٕﯨ ِﻌ‬A)
(11:41 ‫اﻟﺴ ْﺠﺪۃ‬ ‫ﲔ۝ )ﺣـﻢ‬ ِ
Then He inclined over towards the Cosmic Sway when it was smoke, and said to
it and to the earth: "Come both of you willingly or unwillingly." They both said:
"We come, willingly."
And similarly scientist see this time 13.5 billion years before as smock and
flame.
Here this command of Almighty to the skies and earth is to separate
َََْٰ ًْ ََ َ َ َ ْ
ُ ‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْرض ﰷﻧﺘﺎ َرﺗﻘﺎ ﻓﻔﺘﻘ‬
(30:21 ‫۝ )اﻻﻧبﯿﺎء‬۰‫ﳯ َﻤﺎ‬ ّ ‫ا ّن‬ َ ََ
(B)
The heavens and the earth were joined together as one united piece then “We”
parted them
And a dark period prevails, which the scientists have not been able to look
into and when this spell of darkness abates according to some this period is
300 million years and to others it is 400 million years the galaxies and other
stars show their existence. We will calculate this time 300 million years to
that Lord Almighty refers to only 6 days, 6 days with Almighty or 6000
lunar years and 380,000 years are only a fraction of a day with Almighty so
we calculate the inflation of Cosmic Sway as
380,000 × 6 / 300000000 = 0.0076

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