Unchallengeable miracle of Holy Quran

THE QURAN
UNCHALLENGEABLE MIRACLE

By CANER TASLAMAN

TRANSLATED BY ENDER GÜROL

© Nettleberry / Çitlembik Publications, 2006

Library of Congress Cataloging-in-Publication Data

Taslaman, Caner
The Quran: Unchallengeable Miracle/Caner Taslaman; çev. Ender Gürol
Includes bibliographical references.
ISBN: 975-6663-94-4
1. Koran and science. I. Title.— II. Gürol, Ender
BP134.S3 2006
297.1228

Cover art: Ozan Balki
Cover design: Devrim Gülflen
Layout: Tarkan Togo
Translation: Ender Gürol

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THE QURAN
UNCHALLENGEABLE MIRACLE

By CANER TASLAMAN

TRANSLATED BY ENDER GÜROL

Nettleberry/Çitlembik Publications

For my Grandmother,
Müyesser Taslaman

TABLE OF CONTENTS

INTRODUCTION 15

CHAPTER 1 WE LIVE IN AN EXPANDING UNIVERSE 27
CHAPTER 2 THE POINT OF DEPARTURE OF OUR ODYSSEY 32
CHAPTER 3 WE ARE CREATED OUT OF NOTHING 39
CHAPTER 4 THE UNIVERSE IN GASEOUS STATE 44
CHAPTER 5 PERFECT ORBITS 47
CHAPTER 6 ATOM AND SUBATOMIC PARTICLES 50
CHAPTER 7 BLACK HOLES: MIGHTY OATH 56
CHAPTER 8 PULSARS 59
CHAPTER 9 ATTRACTION AND MOTION 62
CHAPTER 10 ALL AFLOAT IN ORBITS 65
CHAPTER 11 CREATION IN PAIRS 68
CHAPTER 12 RELATIVITY OF TIME ANNOUNCED 72
1400 YEARS AGO
CHAPTER 13 THE SUN ALSO MOVES ALONG 78
CHAPTER 14 DIFFERENCE BETWEEN THE SUN 81
AND THE MOON
CHAPTER 15 THE ORBIT OF THE MOON 83
CHAPTER 16 JOURNEY TO THE MOON 86
CHAPTER 17 LAYERS OF HEAVENS 89
CHAPTER 18 LAYERS OF EARTH 92
CHAPTER 19 WELL PROTECTED ROOF 95
CHAPTER 20 RETURNED BY THE SKY 97
CHAPTER 21 HEAVENS NOT SUPPORTED BY PILLARS 99
CHAPTER 22 GEOIDAL FORM OF THE WORLD 103

CHAPTER 23 ROLLING THE NIGHT OVER THE DAY 105
CHAPTER 24 DIAMETERS OF THE EARTH AND SPACE 107
CHAPTER 25 THE EARTH DOES ROTATE EVEN THOUGH 109
WE ARE NOT CONSCIOUS OF IT
CHAPTER 26 FECUNDATING WINDS 113
CHAPTER 27 CLOUDS AND THE PROCESS OF RAIN 115
CHAPTER 28 DUE MEASURE IN RAIN 118
CHAPTER 29 UNDERGROUND WATERS AND WATER CYCLE 121
CHAPTER 30 BARRIER BETWEEN SEAS 125
CHAPTER 31 DARKNESS AND INTERNAL WAVES IN THE SEAS 127
CHAPTER 32 MOUNTAINS AS PEGS 129
CHAPTER 33 FAULTS ON THE EARTH’S SURFACE 131
CHAPTER 34 EARTHQUAKES’ MESSAGE AND HEAVY BURDENS 133
CHAPTER 35 FORMATION OF PETROLEUM 135
CHAPTER 36 RESPIRATION AND PHOTOSYNTHESIS 137
CHAPTER 37 DIFFICULTY OF ASCENDING TO THE SKY 140
CHAPTER 38 MAN AND POLLUTION 142
CHAPTER 39 SEX IN PLANTS 145
CHAPTER 40 SOIL THAT VIBRATES AND 147
SWELLS AS IT COMES TO LIFE
CHAPTER 41 FEMALE HONEYBEE, BUILDER OF 149
HER OWN CELL
CHAPTER 42 THE FEMALE HONEYBEE’S ABDOMEN 152
AND THE HEALING POWER OF HONEY
CHAPTER 43 FORMATION OF MILK 155
CHAPTER 44 COMMUNICATION BETWEEN BIRDS 157
CHAPTER 45 FEMALE ANT AND COMMUNICATION 159
BETWEEN ANIMALS
CHAPTER 46 MAN CREATED FROM DUST AND WATER 162
CHAPTER 47 SEMEN IS A COMPOUND 165
CHAPTER 48 CREATION FROM A QUINTESSENCE 167
AND CHILD’S SEX

CHAPTER 49 HANGING ON THE WALL OF UTERUS 170
CHAPTER 50 CHEWED LUMP OF FLESH 173
CHAPTER 51 BONE FORMATION AND CLOTHING OF 175
BONES WITH FLESH
CHAPTER 52 CREATION IN THREE DARKNESSES 178
CHAPTER 53 IDENTITY ON FINGER TIPS 181
CHAPTER 54 LANGUAGE AND MAN 183
CHAPTER 55 SIGNS WITHIN OURSELVES 189
CHAPTER 56 TELEOLOGICAL CAUSALITY 194
CHAPTER 57 ERROR OF THE UNILINEAR 201
PROGRESSIVE CONCEPT OF HISTORY
CHAPTER 58 MIRACLES BASED ON ARCHAEOLOGY 208
AND THE PEOPLE OF SABA
CHAPTER 59 THE AAD PEOPLE AND THE CITY OF ERAM 211
CHAPTER 60 MYSTERY BEHIND THE NAME HAAMAAN 214
CHAPTER 61 ANCIENT EGYPT AND THE PHARAOH’S BODY 216
CHAPTER 62 SIGNS IN THE OLD TESTAMENT 221
CHAPTER 63 SIGNS IN THE NEW TESTAMENT 227
CHAPTER 64 VICTORIOUS ROMANS AND THE LOWEST 234
SPOT ON THE EARTH
CHAPTER 65 THE LOWEST SPOT OF THE EARTH 237
CHAPTER 66 ELECTRIC LIGHT BULB, ELECTRICITY, 239
RAPID TRANSMISSION OF MATERIAL
AND NEW MEANS OF COMMUNICATION
CHAPTER 67 THOSE WHO DISBELIEVE IN THE END OF 243
THE UNIVERSE
CHAPTER 68 DEATH OF THE STARS AND THE SUN 246
CHAPTER 69 FROM BIG BANG TO BIG CRUNCH 250
CHAPTER 70 LIKE LOCUSTS 255

MATHEMATICAL MIRACLES 261
THE INCONTESTABLE CERTAINTIES OF MATHEMATICS 262

WHY MATHEMATICS? 264
NOT EVEN ONE SINGLE SURA CAN BE DUPLICATED 265
GO NOT AFTER THE THINGS OF WHICH YOU 266
HAVE NO KNOWLEDGE
NUMERICALLY STRUCTURED BOOK 267
EASY TO UNDERSTAND, IMPOSSIBLE TO IMITATE 268

MATHEMATICAL MIRACLES IN 271
LEXICAL CONCORDANCE (MMLC)
MMLC - 1 ONE DAY 272
MMLC - 2 DAYS 273
MMLC - 3 THE DERIVATIVES OF THE WORD DAY 274
MMLC - 4 YEAR 276
MMLC - 5 THAT DAY AND THE RESURRECTION DAY 279
MMLC - 6 THE MOON 280
MMLC - 7 THE MONTH 281
MMLC - 8 THE DATE OF THE LANDING ON THE MOON 282
MMLC - 9 RATIO OF THE SEA AND LAND SURFACE 283
MMLC - 10 THE 309th WORD 284
MMLC - 11 SEVEN HEAVENS 286
MMLC - 12 ATOMIC NUMBER OF IRON 287
MMLC - 13 IRON’S ISOTOPES 289
MMLC - 14 THE HIGHEST DEGREE 291
MMLC - 15 THE SURA ON THE HONEYBEES 292
MMLC - 16 THE WORLD AND THE HEREAFTER 294
MMLC - 17 ANGELS AND THE DEVIL 295
MMLC - 18 BENEFIT AND CORRUPTION 296
MMLC - 19 SEXUAL CRIME, TRANSGRESSION AND WRATH 297
MMLC - 20 DIRTINESS AND NASTINESS 298
MMLC - 21 OPENLY AND PUBLICLY 299
MMLC - 22 SATAN AND SEEKING REFUGE 300
MMLC - 23 SORCERY AND DISCORD 301

MMLC - 24 LANGUAGE AND ADVICE 302
MMLC - 25 SAY AND THEY SAID 303
MMLC - 26 MERCY AND GUIDANCE 304
MMLC - 27 MERCY, MERCIFUL AND GRACIOUS 305
MMLC - 28 RIGHTEOUSNESS AND REWARD 306
MMLC - 29 HOPE AND FEAR 307
MMLC - 30 COLD AND HOT 308
MMLC - 31 SOW, GROW, AND FRUIT 309
MMLC - 32 TREE AND PLANT 310
MMLC - 33 SIN AND SEXUAL CRIME, 311
TRANSGRESSION, WRATH
MMLC - 34 THE RICH AND THE POOR 312
MMLC - 35 THAMUD AND THE NOISE 313
MMLC - 36 THE PEOPLE OF LOT AND THE 314
SHOWER OF ROCKS
MMLC - 37 FORGIVE AND PAY 315
MMLC - 38 DESTINATION AND FOREVER 316
MMLC - 39 ACT AND RESPONSE 317
MMLC - 40 SUN AND LIGHT 318
MMLC - 41 ANNOYANCE AND REJOICE 319
MMLC - 42 JUSTICE AND INJUSTICE 320
MMLC - 43 A FEW AND APPRECIATE 321
MMLC - 44 MESSENGER AND PEOPLE 322
MMLC - 45 HARM AND BENEFIT 323
MMLC - 46 SABBATH 324
MMLC - 47 THE FIRST BLOW OF THE HORN 325
AND THE SECOND BLOW OF THE HORN
MMLC - 48 THE STAGES OF CREATION AND THE 326
HUMAN BEING
MMLC - 49 INTOXICANTS, GAMBLING, IDOLS, FORTUNE 328
ARROWS: DIRTINESS AND THE DEVIL’S LABOR
MMLC - 50 ADAM AND JESUS 330

THE MIRACLE OF 19 333
MATHEMATICS AND 19 334
EVIDENCE AND DISBELIEVERS 335
IS IT JUSTIFIED TO SAY “WE ALREADY BELIEVE, 337
NO NEED FOR PROOFS?”
WHY 19? 338
GOD IS ONE: 19 339
HOW 19 IS MENTIONED IN THE QURAN 340
THE FUNCTIONS OF 19 ACCORDING TO THE QURAN 341
THE SURA “HIDDEN” AND THE DATE OF 342
DISCOVERY OF NUMBER 19
ONE OF THE GREATEST 344
OTHER MIRACLES IN THE SURA “THE HIDDEN” 345
EVERYTHING IS COUNTED 348
THE NUMBERS IN THE QURAN 349
BASMALAH AND THE SURAS 351
WHAT DID THE DISCOVERY OF THE MISSING 354
BASMALAH TEACH US?
THE NUMBER OF LETTERS IN THE BASMALAH 355
DIAMONDS AND GLASS 356
THE WORDS IN THE BASMALAH 357
THE WORD “NAME” AND 19 358
THE WORD “GOD” AND 19 360
GRACIOUS, MERCIFUL: THE TOTAL OF THE 361
COEFFICIENTS AND 19
THE NUMBER OF VERSES WITH THE WORD BASMALAH 362
THE NAMES OF GOD 363
THE MAGNIFICENT TABLE 364
WHY IS THE BASMALAH LIKE THIS? 366
THE ASPECTS WHICH THE PROBABILITY 367
CALCULATIONS SHOW
WHAT KIND OF LOGIC DO YOU HAVE? 369

ENDLESS MIRACLES IN THE BASMALAH 369
SURA THE PROLOGUE AND 19 372
THE PROBLEMS ABOUT 19 THAT REQUIRE SOLUTION 374
SURAS THAT HAVE INITIAL LETTERS AND 19 376
THE SURA YA-SEEN AND 19 380
THE SURA MARY AND NUMBER 19 381
THE BEGINNING LETTERS AYN-SEEN-QAF 382
THE INITIAL LETTER “SAD” AND THE MISTAKE 382
THAT IS CORRECTED
THE INITIAL LETTER “QAF,” THE QURAN AND 19 384
ENDLESS MIRACLES IN ONE LETTER 386
THE 19th LETTER 388
THE WORD “QURAN” AND NUMBER 19 389
THE INITIAL LETTERS “HA-MEEM” AND 19 392
THE 19th SURA FROM THE END: THE HANGING 398
SIGN, EVIDENCE, WORD AND 19 400
RELATIONSHIP BETWEEN GOD AND MAN AND 19 400
EVEN AND ODD NUMBERS 405
FRIGHTENED ONES 411
WHAT HAVE WE GAINED SO FAR? 412

THE LAST WORDS 415
FROM THE BIG BANG TO MOTHER’S WOMB, FROM 415
UNDER THE SEAS TO MATHEMATICS
THE PATHS IN FRONT OF US 416
THE BIGGEST CLAIM: AN UNCHALLENGEABLE MIRACLE 417

GUIDE TO PRONUNCIATION 420
BIBLIOGRAPHY 421

INTRODUCTION

The word “miracle” expresses an event that is beyond the capacity of
man or society. The appearance of a prophet invariably incited people
to demand testimonials-miracles-as proof that he was a truly a heav-
en-ordained messenger. Moses, Christ and Muhammad were no
exceptions.

50- For they say: “How is it no signs were sent down to
him from his Lord?”
29-The Spider, 50

To work miracles is no great matter for God. But miracles are not
performed according to the expectations of disbelievers. A prophet’s
mission, in his capacity as God’s messenger, is to warn mankind. No
prophet can work miracles, nor can he produce evidence of prophet-
hood, unless God says so. The answer to the disbelievers’ skeptic atti-
tude is provided in the same verse:

50- ...Say: “The signs are with God. I am only a plain warner.”
29-The Spider, 50

THE QURAN IS ITSELF A MIRACLE

The proofs generally demanded by unbelievers are “God’s manifesta-
tion” in one way or another, or the “descent of angels from above.”
But miracles are not meant to conform to the wishes of disbelievers.
God announces, immediately after the above-mentioned verse, that
the Quran He has sent is miracle enough:

51- “Is it not sufficient for them that We have sent down
to you the Book being read to them? It is indeed a grace
and reminder for people who believe.”
29-The Spider, 51

15

THE QURAN: UNCHALLENGEABLE MIRACLE

The Prophet insistently repeated: “I am but a slave of God,” “The
Signs are with God,” “I demand from you neither emolument nor
recompense,” “Here is the Book sent by God, so act accordingly.”
God asks, in referring to the Quran’s descent: “Is it not sufficient
for them?” Nevertheless, the dissatisfaction and insistence of unbe-
lievers could not be curbed as they refuted all evidences produced.
They claimed that the Quran was the word of man:

25- “This is nothing, but the word of a human.”
74-The Hidden, 25

FROM THE BOTTOM OF THE SEA TO THE
LOFTY HEIGHTS OF SPACE

In the course of our journey through this book we shall study the rev-
elations of the Quran, a journey that will take us from the bottom of
the sea to the heights of space, from the creation of the universe to
the latest discovery on the firmament, from the embryo to the life of
bees and from the most probing questions of philosophy to the most
complicated problems of physics. In this expedition we shall try to
assess the unbelievers’ contention that “The Quran is the word of a
human” as opposed to “The Quran is the word of God.”
We shall witness that the Quran is exempt from all errors, despite
the vast range of subjects it covers, and that it reveals information
that was not - and could not possibly be - known at the time. There
are so many revelations succinctly communicated in the Quran - in
four or five words - that man had to have recourse to knowledge
accumulated over millennia in order to be able to understand the
meanings hidden in them (for example, the verse related to the
expansion of the universe that we shall presently be discussing). It is
only due to the highly developed telescopes, sophisticated micro-
scopes, systematical observation, computer-aided analysis, and huge
research resources and sums of money that we have been able to
derive that knowledge today.
As we proceed, we shall realize that the verses of the Quran could
not have been produced by men alone, even if all of humanity at the
time of Muhammad succeeded in devising a “collective mind.”
Supposing that the population of the world, one hundred years ago,

16

INTRODUCTION

had succeeded in creating such a “collective intelligence;” the data we
shall be discussing in the first seventy chapters of the present book
would still be beyond the reach of the human mind. The revelation of
so many miraculous predictions at the time of the Prophet is incon-
ceivable. It is an injustice to truth to ignore this evidence, which nei-
ther can be explained by probability, nor by the knowledge and sci-
entific level of the time.

49- To the contrary, these are clear signs in the hearts of
those who are granted knowledge. None deny Our mes-
sages except the unjust.
29-The Spider, 49

FROM DESERT BEDOUINS TO PROFESSORS

We shall witness that the knowledge that modern science has achieved
had already been foretold by the Quran 1400 years earlier. The lore
of the Quran is presented in a somewhat different form than in the
textbooks of physics, chemistry and biology, which are based on sci-
entific methods. The Quran follows a beeline in communicating infor-
mation, while the knowledge that books on science conveys to us is
attained after long accumulation of data. The source of the Quran is
the Creator of the universe. He has no need for accumulation of
knowledge. He is the Knower of everything and can succinctly say
what He wants to communicate to men.
His address is to humanity in its entirety, from the Bedouins of the
desert to the professors of universities and scholars of great erudition.
As the Quran addresses humanity in its entirety, it makes a distinction
between the ignorant and the knowledgeable.

9- Say: “Are those who know equal to those who do not
know? Only men of understanding take heed.”
39-The Throngs, 9

17


WILL MIRACLES BE PERFORMED FOR US?

In the first section of the present book, I shall dwell particularly on the
scientific miracles predicted in the Quran. The second section will deal
with mathematical miracles. Mathematics is the common language of
natural sciences and a science that cannot be refuted. As a matter of fact,
the extraordinary mathematical structure of the Quran shows that it
cannot possibly be the work of a human being and that the Quran has
been exactly preserved. The literary style of the Quran is also excellent,
but those who do not know Arabic cannot appreciate this. Therefore, it
is our intention here to limit our discussion in this book to an exami-
nation of the miracles in the fields of natural sciences and mathematics,
the common languages of humanity. We shall witness the universal mir-
acles contained in the Quran that address mankind.
In an age when people were immersed in witchcraft, Moses tri-
umphed over the conjurers of Pharaoh by performing miracles, with
God’s assistance. At a time when healers were honored, Christ per-
formed miracles and cured the sick. We observe today that consider-
able effort is spent to show that religion is superseded by science,
while in reality, science is the body of rules that God - originator of
the universe and its laws - instilled into matter. At such a critical point,
we cannot help observing the unfolding of scientific and mathemati-
cal miracles. The fact that they are made manifest at such a transitional
period of history is astounding indeed.
These miracles show that God’s scientific laws running the universe
cannot and will not contradict religion He has established. The Quran
is not self-contradictory; neither is it inconsistent with the universe
that God has created:

82- Will they not then ponder on the Quran? And if it were
from any other than God, they would have found in it
many discrepancies.
4-The Women, 82

The question, “Why are miracles performed for ancient communities not
witnessed or performed for us?” has thus been answered. Only God
decides to work miracles and the time when they shall be demonstrated.
We will try to realize the scope of God’s miracles, ranging from
physics to chemistry and from biology to mathematics. Those who

18

INTRODUCTION

seek God’s help without negotiating conditions have always been
rewarded. We must be thankful for His guidance. At a time when reli-
gion is being confronted by science, God is displaying His miracles by
pulling our attention to the scientific facts expressed or embedded in
His scripture. This vindicates God’s religion and demonstrates that
the controversy between religion and science is irrelevant.

CHALLENGE

After reading this book, those who contend that religion and science
are adversaries must accept one of the following alternatives:

1) Either what is asserted as religion has nothing to do with reli-
gious truth, thus, fabrications extraneous to religion must be purged;
or,
2) The so-called scientific data or assumptions are false. One
should inquire then, by systematic observation and logical deduction,
where the errors lie and then search for scientific truth.

Religion, as a system devised by God, cannot contradict the uni-
versal natural laws imposed by the same God. However, bigoted fun-
damentalists, styling themselves as God’s spokesmen, and orthodox
scientists who deny the Creator of all sciences, do their utmost to
prove the so-called contradiction.
The self-confidence of the Quran is unprecedented. The language
of the Quran is so confident and assertive that both believers and dis-
believers have no choice but to acknowledge it either as the greatest
reality or the biggest lie. Even the disbelievers, however, must still
concede the extraordinary character of the Quran.

13- Or, they say: “He has forged it.” Say: “Then bring ten
forged suras like it, and call upon whom you can besides
God, if you are truthful.”
14- But if they fail to answer you, then know that it is
revealed with God’s knowledge, and that there is no God
but He. Will you then submit?
11-Hud, 13-14.

19


Ten chapters (suras) ... Ten forged chapters ... Had they been able
to forge ten chapters, they might be in a position to hold sway over
masses of people and forestall the spread of the influence of the
Quran. The Quran’s assertion goes even further.

23- If you are in doubt of what We have revealed to Our
Servant, then bring a sura like this, and call any witness,
apart from God, you like, if you are truthful.
24- But if you cannot, as indeed you cannot, then guard
yourselves against the fire whose fuel is men and rocks,
which has been prepared for the disbelievers.
2-The Cow, 23-24

Could they forge one, let alone ten like it? How about facing this
challenge? History bears testimony against it. Had they been able to
emulate even one single sura of the Quran, the wrongdoers would
have most willingly liked to do it and forestall the spread of Islam.
They could not. They were incapable of it. Perverse that they were,
they opted for an ill-favored alternative. The villains preferred to have
recourse to arms and thus they drew their swords during the lifetime
of the Prophet and fought against the believers. Had there been an
easier way to settle things, everything would have been different, of
course. To write was easy but to emulate the style of the Quran was
impossible.

88- Say, “If all the humans and jinns came together in
order to produce a Quran like this, they would surely fail,
no matter how much assistance they lent one another.”
17-The Children of Israel, 88

A formidable challenge indeed! But the miracles we shall behold as
we proceed will bear witness to the truth of this fact.

THE FUNDAMENTAL QUESTION

We must not lose sight of the question raised by the Quran. The ques-
tion is: “What is the state of our being?” Supposing for an instant that
there was no such thing as the Quran (this argument is valid, of

20

INTRODUCTION

course, for all divine religions), questions such as “Where do I come
from?” or “Where do I go?” would be left unanswered. Finding
answers to these questions is even more important than finding our
daily food. Eating and drinking are acts in our brief span of life that
are insignificant compared to eternity, the ultimate desire of every
human being.
The miracles contained in the Quran provide answers to our ques-
tions about our state of being. The revelations will lead us to the eter-
nal bliss anticipated by man. Nothing can prevail over immortality.
Eternal existence will certainly carry the day and will overshadow the
transient.
Questions regarding our existence are addressed not only by the
Quran, but also by all the other books previously sent. The message
of the Quran promising eternal life can be matched by no other writ-
ten human record. These miracles vindicate the teaching of the
Quran. The Quran guides mankind to immortality, gives them hope
and saves them from leading a life devoid of meaning.
What I am trying to achieve here is not the guidance of perplexed
souls to a blindfolded credulity but rather to trigger their intelligence
in order that they may end up in believing in the existence of God.
The promises made in the Quran are eventually to our benefit, as
those endowed with intelligence will readily see their scheme.
The fundamental truth is God’s existence and His revealed religion
as propounded by the Quran. Conceiving God’s existence justifies the
truth of religion that enables us to experience God, and refutes all
counter arguments and teaches His ways. Perceiving the truth of reli-
gion confirms God’s existence, as the fundamental issue is the experi-
ence of God. Thus God and religion coalesce.
The Quran furnishes convincing proofs of God’s existence, as it
also speaks of morals and religion and man’s view of life. In fact, the
Quran is religion. The miracles of the Quran are not only compelling
evidence of the existence of religion; they are also evidence of God’s
existence. In addition to this, our cumulative knowledge derived from
meticulous study of science also provides evidence for God’s exis-
tence, since it shows us God’s power and knowledge. For example,
the description in the Quran, 1400 years ago, of the gestation of the
fetus in the mother’s womb is a miracle and it corroborates God’s
existence through the miraculousness of the Quran. The process of
gestation, a proof of God’s omnipotence and providence, confirms

21


God’s existence not only by its miraculous conception in the Quran,
but also by showing the perfection of His creation. The convergence
of these two paths, separate from each other, also gives substance to
the irrefutable truth of the deduction made. In examining these mir-
acles, we shall benefit from the opportunity to meditate on God’s
wonderful creation. The Quran is God’s book as it elucidates in the
best possible manner God’s existence and places Him in the core of
man’s life, honoring him. Thus, the miracles in the Quran prove the
existence of God through proving the existence of religion while it
proves the existence of religion by proving the existence of God
through pointing to His creations.

PURE TRUTH

The miracles in the Quran reflect pure truth. Because these miracles
were incomprehensible at the time of the descent of the Quran, the
disbelievers tried to use them against the Quran. For instance, in the
fourth chapter I refer to the sura Elucidated, verse 11. How incredi-
ble it must have been for the people of the Medieval Ages to read that,
in the beginning, our world was in the form of gas. How incredible it
must have been to imagine that the mountains, seas, stars, the sun and
the moon had once been gaseous in form. Today our deductions are
based on systematic observations rendered possible by the help of tel-
escopes and the assistance of the accumulation of astronomic data,
their computation and evaluation. This scientific information was not
available at the time of the revelation of the Quran and did not serve
as an advantage to its dissemination. As a matter of fact, because these
assertions could not be substantiated, some of the believers were held
in derision. But the revelation did not swerve from its declared aim:
the announcement of the truth. This is but one historical example
compelling us to believe in the revelation of the Quran, even though
we may be unable to unravel all its mysteries. The Quran has never
shaken the belief of its followers and points that were not clear at first,
came in due time to be actualized in the form of miracles.
No intelligent, thinking human would conceive of communicating
information to his own detriment while he was still alive, information
that would only prove beneficial after the lapse of a millennium. It is
true that at the time, man was in no position to understand these

22

INTRODUCTION

facts, but supposing that even if he had been, human qualifications
would obviate the proper use of these data.

REMINDERS

While examining the miraculous predictions in the Quran, our book
does not rely on the viewpoint of any particular sect or religious order
or go against the creeds of it, and does not set boundaries between
schools of religious law like Hanefiyah, Shafiyah, Malikiyah,
Hanbeliah, Alevi, Caferi, Zahiriyah, Shi’ah, etc. Religious controver-
sies, historical issues are not within the purview of our work. The exis-
tence of God and religion, the magnificence of God’s power, art and
science are particularly stressed. It is our wish and expectation that our
book finds favor with all of its readers, regardless of their creeds.
In the preparation of this work, I have had recourse to many
sources, regardless of the religion in question or the religious order to
which their authors belong. I divided the first section of our book into
70 chapters. Among the subjects treated are astronomy, physics,
chemistry, biology, archaeology and geology. The second part of the
book analyzes the mathematical miracles and is divided into 50
MMLC (the Mathematical Miracle in Lexical Concordance). The
“code 19” in the Quran has been our last domain of research. The
subdivisions of the book make reading easier. Reference numbers are
given under the verses quoted. I have been particular in giving the
clearest translation of the Quran. Here is a list of the suras mentioned
throughout our work, with the original titles.

NAMES OF THE SURAS

1. The Prologue Al-Fatihah
2. The Cow Al-Baqarah
3. The Family of Imran Ali-Imran
4. The Women An-Nisa
5. The Feast Al-Maidah
6. The Cattle Al-Anam
7. The Purgatory Al-Araf
8. The Spoils of War Al-Anfal
9. Repentance At-Taubah

23


10. Jonah Yunus
11. Hud Hud
12. Joseph Yusuf
13. The Thunder Ar-Rad
14. Abraham Ibrahim
15. Hijr Al-Hijr
16. The Honeybee An-Nahl
17. The Children of Israel Bani Israel
18. The Cave Al-Kahf
19. Mary Maryam
20. Ta-He Ta-He
21. The Prophets Al-Anbiya
22. The Pilgrimage Al-Hajj
23. The Believers Al-Muminun
24. The Light An-Nur
25. The Distinguisher Al-Furqan
26. The Poets Ash-Shuara
27. The Ant An-Naml
28. The History Al-Qasas
29. The Spider Al-Ankabut
30. The Romans Ar-Rum
31. Luqmaan Luqman
32. The Prostration As-Sajdah
33. The Parties Al-Ahzab
34. Sheba Saba
35. The Originator Al-Fatir
36. Ya-Seen Ya-Seen
37. Who Stand in Row As-Saffat
38. Sad Sad
39. The Throngs Az-Zumar
40. The Believer Al-Mumin
41. Elucidated Fussilat
42. Consultation Ash-Shura
43. Vanity Az-Zukhruf
44. Smoke Ad-Dukhan
45. Kneeling Al-Jathiyah
46. The Dunes Al-Ahqaf
47. Muhammad Muhammad
48. Victory Al-Fath

24

INTRODUCTION

49. The Rooms Al-Hujurat
50. Qaf Qaf
51. The Dispersing Adh-Dhariyat
52. The Mount At-Tur
53. The Star An-Najm
54. The Moon Al-Qamar
55. Gracious Ar-Rahman
56. The Inevitable Al-Waqiah
57. Iron Al-Hadid
58. The Disputant Al-Mujadilah
59. Exodus Al-Hashr
60. The Tried Al-Mumtahanah
61. The Column As-Saff
62. The Congregation Al-Jumuah
63. The Hypocrites Al-Munafiqun
64. Mutual Blaming At-Taghabun
65. Divorce At-Talaq
66. Prohibition At-Tahrim
67. The Kingdom Al-Mulk
68. The Pen Al-Qalam
69. Incontestable Al-Haqqah
70. The Heights Al-Maarij
71. Noah Nuh
72. The Jinns Al-Jinn
73. The Enwrapped Al-Muzzammil
74. The Hidden Al-Muddaththir
75. The Resurrection Al-Qiyamah
76. The Human Al-Insaan
77. The Emissaries Al-Mursalaat
78. The Event An-Naba
79. The Snatchers An-Naziat
80. He Frowned Abasa
81. The Rolling At-Takvir
82. The Shattering Al-Infitar
83. The Cheaters Al-Mutaffifin
84. The Splitting Al-Inshiqaq
85. The Galaxies Al-Buruj
86. The Knocker At-Tariq
87. The Most High Al-Ala

25


88. Overwhelming Al-Ghashiyah
89. The Dawn Al-Fajr
90. The Town Al-Balad
91. The Sun Ash-Shams
92. The Night Al-Layl
93. Early Hours of Morning Ad-Duha
94. Cooling the Temper Al-Inshirah
95. The Fig At-Tin
96. The Hanging Al-Alaq
97. Determination Al-Qadr
98. Proof Al-Bayyinah
99. The Earthquake Az-Zalzalah
100. The Gallopers Al-Adiyat
101. The Shocker Al-Qariah
102. Plenitude At-Takaathur
103. Time Al-Asr
104. The Backbiter Al-Humazah
105. The Elephant Al-Fil
106. The Quraish Al-Quraish
107. Charity Al-Maun
108. Bounty Al-Kauthar
109. The Disbelievers Al-Kafirun
110. Help An-Nasr
111. The Father of Flame Al-Lahab
112. Absoluteness Al-Ikhlas
113. The Day Break Al-Falaq
114. People An-Naas

26

CHAPTER 1

WE LIVE IN
AN EXPANDING UNIVERSE

47- With power did We construct heaven. Verily, We are
expanding it.
51-The Dispersing, 47

Is the universe infinite? Or is it finite in a steady state? From the very
beginning this has been a subject of debate between great minds. Hot
debates and ratiocination of all kinds failed to clarify this dilemma.
This had once been the subject of philosophical speculations before it
yielded its place to the science of physics. Some of the great minds
argued that the universe was not a confined space, while others con-
tended that its boundaries were drawn. The Quran describes it as a
continuously expanding and dynamic universe. According to this
description, the universe has a new aspect every instant that deviates
from the concept of an infinite space; its perpetual expansion defies
the concept of a confined and steady state universe. Thus, the Quran
propounds a third alternative, leaving the heated controversy of
thinkers in abeyance.
This may contribute to the formulation of a judgment for the
inquiring minds, probing whether the Quran is God’s revelation or
not. We have, on the one hand, Muhammad in the desert, neither a
philosopher nor a physicist, and, on the other hand, the assumptions
of great thinkers and philosophers such as Aristotle, Ptolemy,
Giordano Bruno, Galileo Galilei and Isaac Newton, to name but a
few. The greatest minds in history, basing their arguments on obser-
vations and formulas they had ingeniously devised, claimed either that
the universe had its confines or that it was an endless space, but it
occurred to none of them to think of a dynamic expanding universe,

27

THE QURAN: INEXHAUSTIBLE MIRACLE

until the 20th century when Edwin Hubble, by means of a telescope,
demonstrated that the universe was expanding. The theory of expan-
sion of the universe was first advanced in the 1920s. Until the descent
of the Quran no other source had made such an assertion!

MUHAMMAD’S TELESCOPE

Unbelievers contended that the Quran was Muhammad’s own fabri-
cation and not the revelation of God. How then would these dis-
senters explain the fact that Muhammad had been the only person
who was aware of the expanding universe long before the 1920s.
Could it be that in the 600s he had invented a telescope similar to the
one contrived in the 1900s? Could it be that he had been familiar with
the handling of such a telescope and acquainted with the motion of
stars and that he had concealed it from his fellow men? If those who
accused the Prophet of lunacy and alleged that in his delusional states
he imagined himself the messenger of God were justified in their
claims, how would they account for the fact that he knew facts not
known to his contemporaries, facts that were to be discovered 1300
years after his revelation of them? If those people assert that the
Prophet had devised a religion to serve his own ends, how can they
explain that his so-called delusions materialized after a lapse of 1300
years? His pronouncements at the time did not promote his interests
in any way; quite the reverse was the case, since he unwittingly gave
his enemies a hint they might take advantage of. Can a person whose
own interests prevail over the interests of others declare something
not to his own advantage that was sure to be bitterly censured and
much derided by those whose naked eyes failed to observe the expan-
sion of the universe? If, despite this, a person came up with the con-
tention that Muhammad was an intelligent man who might have per-
ceived this truth, what sort of an intelligence might this have been?
And, instead of boasting of having been the depository of such
knowledge, why would he have preferred to tell an untruth and claim
that this was not his own discovery but the revelation by God? While
the inventor or discoverer of a pin is inclined to brag about his break-
through, why on earth would Muhammad choose to be modest and
categorically declare that the Quran was not his own production, but
the revelation of God? Was this due to humility? Would these people

28

WE LIVE IN AN EXPANDING UNIVERSE

- who had denied his prophethood and accused him of having been an
impostor - have dared qualify him with the laudable attribute of
“humility?”

DISCOVERY OF THE EXPANDING UNIVERSE

There was a gap in Newton’s physics. Newton believed in an endless-
ly vast and static universe. His law of gravity encountered a problem.
How was it that the physical bodies, in the course of eons, defied their
mutual attractions and did not collapse into a unity? The formula that
Einstein devised abandoned the absolute notions of space and time as
reference points for all objects in the universe. Basing his studies on
Einstein’s formulas, Alexander Friedmann, a Russian physicist, dis-
covered that the universe must be expanding. Georges Lemaître, a
Belgian cleric, astronomer and cosmologist, formulated that the uni-
verse had begun in a cataclysmic explosion of a small, primeval super-
atom, like the growing of an oak tree from an acorn. This theory
explained the recession of galaxies within the framework of Albert
Einstein’s theory of general relativity. This idea was so incredible that
even Einstein had problems accepting it, despite the fact that this all
had originated from his own formulas. Einstein, rather, countered
that physics was not the forte of Lemaître, and the universe was an
infinite expanse and in a steady state.
Lemaître’s theory posited that the universe was expanding. This
was a statement that no philosopher and no scientist had ever before
set forth. Kant had said in his Critique of Pure Reason that this was an
enigma unsolvable by human intelligence. This theory fit everything
and explained the reason why the universe did not collapse in spite of
gravity. The key had fit into the lock. It was the correct explanation
of the enigma. However, this statement met with the usual adverse
reaction: “No, it is not the truth...”
Remaining outside the sphere of theoretical controversy, American
astronomer Hubble was, about the same time, making observations
with his sophisticated telescope in the Mount Wilson observatory. He
observed that galaxies were receding from each other, which proved
that the universe was expanding. In answer to those who said they
could not believe in things their eyes had not witnessed, Hubble’s dis-
covery led to the following declaration: “Now that you see it, you

29


have got to believe it.” Hubble showed this by the Doppler Effect.
Thus the wavelengths of receding bodies prolonged in the spectrum
of light waves would shift to red, while, if the bodies approached each
other, the wavelengths would shorten, shifting to blue. The light that
came from galaxies that shifted to red showed that the galaxies were
receding. In line with this observation, Hubble discovered a striking
law: the speed of galaxies that receded was directly proportional to the
distance between galaxies. The farther away a galaxy stood, the more
its speed of recession accelerated. The result was tested again and
again. In 1950, a high-magnification telescope was installed on
Mount Palomar in the USA, the largest instrument of its kind. The
new tests and controls justified this observation. The measurements
made pointed to the fact that the creation of the universe occurred
about 10-15 billion years ago.
Both Einstein and Lemaître took an interest in Hubble’s work;
Einstein, who did not agree with Lemaître at first, eventually acknow-
ledged during a conference that Lemaître was right after all. He con-
fessed that his failure to endorse these findings had been the gravest
error in his life. Thus it was that the fact that the universe was of a
dynamic nature and expanding, confirmed by observations, was also
validated by the great physicist Einstein.
In the examples presented by Hubble and Lemaître, we see illus-
trated how a physicist arrives at a conclusion both in theory and
through observation. While Lemaître demonstrated how he had made
inferences from Einstein’s formulas to substantiate his theoretical dis-
coveries, Hubble presented the data of his observations and his con-
clusions. As we see, the result obtained by physicists is the conse-
quence of cumulative and collective bits of knowledge and research.
The Creator of physical laws provides the answer in the Quran to the
issues of towering importance throughout human history. The
Quran’s presentation of scientific facts is clear, direct, and concise; it
is different than the presentation of scientists, which tends to be com-
plicated by scientific methods and procedures. The provider of this
answer does not have to go through all the labyrinths a scientist has
to. The Quran’s method is perfectly straightforward, unswerving and
explicit.
If we had the possibility of looking at the universe from above and
somebody asked us to describe what we saw, our answer would be
that it was expanding. To achieve the Quran’s revelation of this fact

30

WE LIVE IN AN EXPANDING UNIVERSE

1400 years ago, man would have needed access to the assistance of
accumulated scientific data acquired throughout long years and to
sophisticated telescopes. When people claim that science and religion
oppose each other, the Quran furnishes answers to the most compli-
cated scientific problems. Observations made by sophisticated tele-
scopes today confirm the statements of the Quran.
The Quran, perfectly aware of the human psyche with its pre-
science, states that nonbelievers will insist on their convictions regard-
less how many miracles are presented to them. Some ask: “Why did
the people also not believe in Jesus, who had performed miracles and
healed the sick and the blind?” This example demonstrates why the
majority of people did not believe in Christ and the other prophets,
despite their miracles. Miracles change in fact as time goes by, but the
negative attitude of most humans remains unchanged.

REASON FOR THE USE OF THE ROYAL PLURAL

I think it advisable to explain the reason for the use of “We” in the
verse analyzed in this chapter. God uses both the royal plural “We”
and the first person singular “I.” Some languages use the first person
plural “we” to express grandeur and exalted rank.
In the hundreds of references addressing God in the second per-
son, the pronoun used is “Thou” and never the plural “You” or “Ye.”
The thousands of references made to Him as a third person always use
the pronoun “He” and never “They.” References in the Quran to
God always use either the second or the third person, and none of
them as a second or third person plural. Thousands of times in the
Quran, God is referred to as “Allah,” “Gracious (Rahman),” Merciful
(Raheem),” and “Lord (Rab)” and all of these words are in the sin-
gular, never the plural.

31

CHAPTER 2

THE POINT OF DEPARTURE
OF OUR ODYSSEY

30- Do not these disbelievers see that the heavens and the
earth were an integrated mass, which We then split, and
from water We made all living things? Will they not believe
even then?
21-The Prophets, 30

We deduce from the contents of this verse that it admonishes the unbe-
lievers for ignoring the apparent miracles. The atheists’ basic contention
is that matter has no beginning and that it is the matter that has gener-
ated everything, both living and inanimate things, by fortuitous act. The
Big Bang theory refutes the basic assertion of atheism in positing that
the universe and time had a beginning. “Do not these disbelievers see
that...?” is significant. And as it is implied by this verse, the fact that the
heavens and the earth were in a state of unity before they were rent
asunder was something indeed conceivable by the human mind. The
1900s were the years during which scientific discoveries succeeded each
other. Those were the years in which some people tried to point out the
contradiction between science and religion. It was presumptuous of
them as their whims had been indulged by the prosperity generated by
the industrial revolution to idolize matter, daring to substitute it for
God. The fact that matter was created - that it had had beginning - as
proven by the Big Bang theory, was a blow for unbelievers. The con-
cluding sentence of the verse “Will they not believe even then?” is sig-
nificant in that history confirmed the truth of this and the unbelievers
remained adamant despite evidence produced.
Nevertheless, the arguments of this verse refute the unbelievers’
thesis of eternal matter and compel them to believe. This truth that

32

THE POINT OF DEPARTURE OF OUR ODYSSEY

was to be taken for a fact 1300 years after the revelation of the Quran
was another warning for unbelievers. In history, there has been no
one, other than the God through Quran, who claimed that the uni-
verse had been expanding and that the heavens and the earth had been
split asunder. Ancient Greece, the Middle Ages, the Modern Age,
Plato, Thales - all those who had attempted to explain natural phe-
nomena in natural terms - Ptolemy, Copernicus, Kepler and Kant,
none of humanity’s great minds, had had an inkling of an expanding
universe and of the fact that before creation the heavens and the earth
had been an indivisible whole. Without the sophisticated equipment
of the twentieth century at their disposal, and devoid of all accumu-
lated scientific data, all of these celebrated philosophers and physicists
had failed to take cognizance of this fact. The Creator of the universe
communicated such important facts about His creation in His book
and shed light on the celestial bodies, also proving thereby that the
Quran had been His revelation. God unfolded to man the evidences
of His creation, the creation that had originated from a single point in
which man stood as another point. It is significant to note that while
pointing at the comprehensibility of this revelation in the verse, “Do
not these disbelievers see...?” He prefigures the stubbornness of
unbelievers: “Will they not believe even then?” Einstein himself said
that what astounded him was the comprehensibility of his discoveries
about the universe, rather than the discoveries themselves. This shows
how significant it was to stress the fact that these phenomena were in
fact within the reach of man’s mental capacity.

COSMIC BACKGROUND RADIATION

The original unity of the universe is expressed by the Arabic word
“ratq,” meaning the integrated state and the word “fatq,” signifying
disintegration by separation. I have already mentioned that when
Lemaître had posited this separation as described in the Quranic verse,
his theory was first refuted. One of the contenders of this argument
was Fred Hoyle. In the 1940s Fred Hoyle contended that if the Big
Bang had effectively taken place there should have been a residue of
the explosion, and asked that this fossil be shown. This satirical criti-
cism led to the discovery of much evidence in support of the Big Bang
theory. The expression “fossil” which was mockingly uttered by

33


Hoyle became the scientific word for real evidence discovered later.
While he was trying to debunk the theory of the Big Bang in a humor-
ous way, he had unwittingly contributed to the confirmation of the
Big Bang theory.
In 1948, George Gamow and his student Ralph Adler concluded
that if the Big Bang theory were true, it must have had a fossil left
behind as Hoyle had claimed. According to their logic, the low-level
background radiation must have existed in every direction since the
universe had begun expanding in every direction following the Big
Bang. Radiation other than that caused by the Big Bang must have
had particular points in space from which it departed. But the radia-
tion generated by such an explosion could not be traced back to a
point. With the universe’s dynamic expansion radiation must have
scattered in every direction. In the 1960s, the form of radiation imag-
ined by Gamow and Adler was made the subject of research by a
group of scientists with precision instruments at their disposal at
Princeton University. However, what they had been looking for was
to be discovered by others in a very interesting way. Arno Penzias and
Robert Wilson were researchers at the Bell Telephone Company. One
day, quite unexpectedly, they detected a uniform microwave radiation
that suggested a residual thermal energy throughout the universe of
about 3 Kelvin, which is a temperature of 3 degree Celsius above
absolute 0. At first Penzias and Wilson could not unravel the mystery
and had to call their colleagues Robert Dicke and his team. When he
hung up, Dicke understood that he had lost the cause as he took cog-
nizance of the fact that the discovery that was to bring the Nobel
Prize award had been the lot of others. Surveys of the cosmic 3-Kelvin
radiation indicated that it was perfectly uniform in all directions. The
residue that Hoyle believed nonexistent had been found. So the
Nobel Prize went to Penzias and Wilson.

SATELLITE IN SUPPORT OF BIG BANG

After Penzias and Wilson shared the Nobel Prize in 1965, the Cosmic
Background Explorer (COBE), was rocketed into the sky in 1989.
The data received from COBE confirmed the discovery of Penzias and
Wilson. A great number of scientists evaluated the data produced by
COBE as conclusive proof. Thus the process initiated by Lemaître in

34


the 1920s was substan-
tiated once again with
new discoveries in the
1990s. 1400 years had
elapsed since the reve-
lation of the Quran
and the satellite’s find-
ings validated its state-
ments. Supposing that
we landed on a desert The remnants of radiation that dispersed through-
out the universe following the Big Bang were dis-
island and stumbled
covered by the COBE.
upon ashes: no one
would doubt the fact that there had once been a fire on this island.
The residue radiation that Penzias and Wilson ran across, and the
COBE’s data, indicated the existence of the Big Bang. The contention
by dissenters that the radiation scattered all over space had to be per-
fectly uniform in all directions is another indicator of the soundness of
this evidence.
One of the proofs substantiating the Big Bang theory is related to
the hydrogen-helium ratio in the universe. In the 1930s, astronomers,
basing their studies on the fact that every celestial object emits a par-
ticular light, had recourse to a spectroscope to analyze the composition
of the stars and galaxies. Calculations made by means of the spectro-
scope and mathematical formulas demonstrated that the universe, at its
initial stage, comprised an average of 73% hydrogen and 25% helium
and 2% other gases like carbon and oxygen. Stars did not generate
hydrogen and that much helium. Calculations made by scientists made
it clear that 20%-30% of the helium must have been produced before
the evolution of stars. Only the primordial fireball at the outset of the
Big Bang could have generated such a light synthesis; the expectations
in the wake of the Big Bang and the quantity of hydrogen and helium
in space are just a few of the proofs validating the theory.
Although the available scientific evidence is in itself sufficient to
prove the Big Bang theory, we are witnessing a steady increase of this
evidence. A Big Bang medium was created in Switzerland at CERN
(Conseil Européen pour la Recherche Nucléaire), the famous center that
has the most powerful and versatile facilities of their kind in the world.
The findings of the research carried out here lends further support to
the theory.

35


The law of thermodynamics supports the theory according to which
the universe must have had a beginning; the second law of thermody-
namics states that some processes in nature are irreversible and unidi-
rectional, the direction being dictated by an overall increase in entropy.
Thus, the energy grows less and less utilizable until it becomes of no
profit. If the universe and matter had existed from eternity, the move-
ment would have come to a standstill in eternal time. On the other
hand, eternity does not pass; if it does, then it is no longer an eternity.
In brief, the very fact that we happen to be at this point connotes the
existence of a beginning. If we think that time was not created, the
contradiction is inevitable and ends up with a dilemma. The only solu-
tion to the dilemma would be positing that time was created and that
the universe must have had a beginning; these, as proved by the Big
Bang Theory, are mutually validating evidences.

COULD MUHAMMAD HAVE SENT A SATELLITE
TO SPACE?

We have witnessed the verification of data received from the satellites
sent into space. How did it happen that the Prophet had an insight into
the fact that the earth and the heavens were an integrated mass before
they were split? We asked whether the Prophet could have had a tele-
scope concealed under the sand dunes, a telescope as sophisticated as
the Hubble telescope? Are the unbelievers going to claim now that
Muhammad discovered the primeval unity of the heavens and the earth
by having recourse to calculations of the cosmic background radiation,
and that he had sent his satellite long before the launch of COBE, 1400
years ago? Penzias and Wilson shared the Nobel Prize for the discovery.
Would the unbelievers nominate Muhammad for the Nobel Prize for
physics for having announced 1400 years ago that the universe had once
been a whole before space began expanding?
It is evident that anyone who contended that the Quran had not
been sent by God, but was the work of the Prophet, would necessar-
ily become an object of ridicule. However, those resolved to remain
unbelievers would insist on their convictions regardless of all evidence
being brought forth. So had it been with Abraham and Moses and
Christ and so was it with Muhammad. The psychology of unbelievers
has never changed throughout history.

36


Those who opposed Moses declared that they would adhere to
their own conviction, no matter what signs Moses would produce.

132- They said: “No matter what kind of sign you show us,
to bewitch us, we will not believe in you.”
7-The Purgatory, 132

BIG BANG:
SIGN OF GOD’S UNITY

Polytheistic beliefs have exhibited structures that differ according to
the communities and times in which they have evolved. The polythe-
istic beliefs in ancient Egypt differ greatly from the polytheism of
India. However, these systems have something in common. Every god
has his apportioned domain where he exerts his sovereignty. The sun
is a god, so is the moon, and the divinity whose sanctuary is the hills
is another such being. Some of these control the rains, others the
winds; some have control over the mountains, some over the rivers...
In opposition to belief-systems that parcel out the universe, the
monotheistic religions, namely Judaism, Christianity and Islam, saw
the universe as a whole. These religions professed that severance and
sundering could not be imagined in a universe created by one God.
According to these religions what seems to be divided is but in
appearance only, while the essence of the universe is one whole; the
universe ruled over by God is one entity, with every one of its points
being interrelated with all the other points.
Famous philosophers of the past, from Kindî, Farabi, Averroes and
Avicenna to Christian scholars, had announced that “One comes out
of one,” positing thus the unity of God. These thinkers had tried to
find a correlation between the occurrences in the universe whose log-
ical conclusion would be the unity of God. In the aftermath of the Big
Bang, this unity was once again proven. The origin of the universe was
irrefutably one single composition. Considering that everything
evolved out of this single entity, all elements should be in correlation
with each other. No one could henceforth declare that the sun, the
moon, man, the serpent or a plant had its respective creators. Unity
lay beneath everything, and the Creator of this unity was also the
Creator of the sun, the moon, the beasts and the plants that emerged

37


from this unity. Even before the Big Bang theory, the irrationality of
the idea that attributed different creators to different objects was evi-
dent. However, the Big-Bang proved with new evidence that God is
One.

1- Say: He, God, is One.
2- God is He on Whom all depend.
3- He begets not, nor is He begotten;
4- And none equals Him.
112-Absoluteness, 1-4

38

CHAPTER 3

WE ARE CREATED OUT OF
NOTHING

117- Creator of the heavens and the earth from nothing-
ness, He has only to say when He wills a thing, “Be,” and
it is.
2-The Cow, 117

The Arabic word “beda’a” means creation of something out of noth-
ing. This word also connotes the fact that something is created not on
a pattern previously designed of something but as a completely new
entity having no precedence. The greatest marvel of the creation is the
creation of all concepts out of nothing. Think of the spectrum of col-
ors. None of us can visualize a color that we have not already seen, nor
can we produce that color. We are familiar with colors that already
exist, but we cannot possibly create a new color. God, on the other
hand, created all colors at a time when the concept of color did not
exist, just as the universe did not exist before. To create a concept and
its range of contents out of nothing is beyond human imagination and
power.
Atheists contend that matter existed from eternity, that it had no
beginning and that all formations evolved fortuitously. For example,
in his books, famous materialist theoretician George Politzer contends
that the universe was not created; had it been so, the universe would
have been the work of a God who would have created it at a given
moment out of nothing, that in order to be able to accept the theory
of creation, one had to posit the existence of a moment when there
was no universe, as it was to emerge from the void.
Atheism is the belief that God does not exist and materialism is the
belief that only physical things have reality. These two words are often

39


used as synonyms. Atheists who refute God’s existence accept the
infinite existence of matter, and are, consequently, materialists.
Atheists contend that matter was not created but existed from eternity.
The postulate of the eternal existence of God and that matter was cre-
ated goes back to the monotheistic religions. All the monotheistic
religions postulate that God existed from eternity and that matter was
created by God. The fact that matter was created also proves the exis-
tence of God and that Judaism and Christianity and Islam are religions
revealed by God.
It is true that there are still some people today who worship the
sun, the moon and fire. They carry on their practices and rituals
without any logical, scientific or philosophical justification. It is
futile to logically or scientifically refute beliefs that do not value rea-
son, logic and science. Such people need evidence that would break
down their prejudices and relieve them of their obsessions.
Throughout history there have been three separate viewpoints that
allege to be in conformity with reason and science. These viewpoints
at least declare that they accept reason, logic and science as criteria.
In the present book, I shall try to expound on these ideas and analyze
their relevancy.

These three views are:

1) Monotheism: There is but one God, He that created this
magnificent physical universe and everything in it, living or
inanimate.
2) Atheistic materialism: Matter has been in existence since
eternity. Everything is made of matter from a chain of fortu-
itous events.
3) Agnosticism: We cannot know which of these two viewpoints
is correct. Both may be justified in their postulates.

Essentially there are two fundamental alternatives. For the third
announces that none of these views can be proved rather than pro-
pounding a new view. The agnostic point of view contends that we
cannot know whether matter and things were created or not. For
instance in his Dialogues Concerning Natural Religion, David Hume’s
(1711-1776) three interlocutors exhibit contrasts, namely “the accu-
rate philosophical turn of Cleanthes” with “the careless skepticism of

40

WE ARE CREATED OUT OF NOTHING

Philo” and “the rigid inflexible orthodoxy of Demea;” the words of
Philo reflect the agnostic attitude. Kant (1724-1804) in The Critique
of Pure Reason asserts that we cannot know whether matter was cre-
ated or not. (Although his ideas were agnostic in character, Kant
believed in God.)

THE BIG BANG INVALIDATES BOTH
AGNOSTICISM AND ATHEISM

The agnostic’s assertion may be expressed by the sentence, “We can-
not know whether there is a God or not, and we cannot know whether
the universe has been in existence since eternity or not.” He believes
that nothing is or can be known. If the hypothesis “Matter had a
beginning” is confirmed, the assertion that “Matter had no begin-
ning” would be refuted and the contention “We cannot know
whether it had a beginning or not” will be proved wrong. Thus,
demonstration of the fact that matter had a beginning is a blow not
only to atheism but also to agnosticism and skepticism. Once the
hypothesis of the beginning and creation of matter has been con-
firmed, the atheists should abandon their disbelief and the agnostics
their skepticism. If you remember the words in the sura The Prophets,
verse 30, “Will they not believe even then?” this statement in the
verse that described the Big Bang is a sign according to which the
unbelievers will stick to their own convictions, or lack of conviction.
It has become clear that an agnostic is no different than a man who
worships the cow and the denial of the atheist is tantamount to the
adoration of fire; these people base their philosophies on absolute lack
of evidence, sheer delusion, total lack of logic and scientific reasoning.
The claims of rationality and the so-called scientific approach of the
atheists and agnostics have been debunked. In the coming pages we
shall see that both in the creation of the universe, in things created
within the universe and in the creation of living beings, an intelli-
gently designed process is going on, and we shall demonstrate that the
objections of agnostics and skeptics to this assertion are merely delu-
sions.

41


BEFORE THE BIG BANG

It was understood that time existed in relation to the movements of
matter. As matter and its movements did not exist prior to the Big
Bang, time did not exist before the Big Bang. Matter and time came
into being after the Big Bang. Their existence depends on each other.
Roger Penrose and Stephen Hawking conclusively proved in mathe-
matical terms that the universe had had a beginning. The Big Bang
theory confirmed the hypothetical alternative suggested by atheists
that the universe had to have a beginning if it had been created. In
brief, the claims of atheists have been proven wrong in scientific terms
and in terms of logic and reason; and yet the atheistic attitude is still
prevalent today due to reasons like stubbornness, delusion and arbi-
trariness.
If there are two theses that negate each other, the substantiation of
either of them disproves the other’s argument. The contention of
atheists that matter existed from eternity having thus been falsified,
the fact that it was created becomes the incontestable truth, discred-
iting the conviction of unbelievers. Insistence of denial of this proven
fact is a gross mistake and an example of inexcusable dogmatism.

49- To the contrary, these are clear signs in the hearts of
those who are granted knowledge. None deny Our mes-
sages except the unjust.
29-The Spider, 49

TEACHINGS OF THE BIG BANG

The Big Bang theory confirmed that the universe and time had a
beginning and that matter did not exist from eternity but was creat-
ed. The assertion that the universe existed from eternity was thus
debunked.
The Big Bang not only demonstrated that the universe was creat-
ed by the Creator, but at the same time the false beliefs like the dis-
tribution of sovereignties among divinities, each having under his
command the earth, the sun, the moon and the mountains respec-
tively, were proved wrong. It became clear that whoever He was Who
had devised the initial composition of the universe, having recourse to

42

WE ARE CREATED OUT OF NOTHING

the Big Bang, was the Creator of everything. Thus the universe was
under the exclusive control of One Single Power and this power was
not shared. The universe evolved from a single point; the Author of
that point was also the Originator of men, rivers, stars, butterflies,
supernovas, colors, suffering and happiness, music and aesthetics.
Since everything came into being emerging from the oneness, He
must be the Author of that “oneness.”
The Big Bang showed that the matter idolized by atheists, and the
matter that makes up the entire universe is but an insignificant speck
of dust, so to say. Those who witnessed that from that insignificant
speck there have emerged men, beasts, plants, and the universe in its
glowing colors understand that the genius was not inherent in the
matter itself but in something exterior to it, i.e., in the Creator. Close
your eyes and try to imagine the void and open them to behold the
trees, the seas, the heavens, your own image reflected in the mirror,
the food put at your disposal for your consumption and the works of
art. . . . How could all these glorious things have emerged all by them-
selves from the dark and from one single point in the void? For intel-
ligent minds, the creation unfolds itself not only in artistic aesthetics
but also in mathematical terms. The velocity of expansion of the uni-
verse is of such a critical point that, according to the expression of a
scientist, had the velocity been different at the primeval explosion less
than 1/1018, the universe would have collapsed, sinking unto itself
and never coming into being as it is. Likewise had the quantity of mat-
ter been less than it actually was, the universe would have scattered
around, rendering the formation of the celestial bodies impossible.
The force applied in the disintegration of the initial composition at
the moment of creation is not only incommensurably great, but the
design behind it is infinitely ingenious. Thus everything was designed
by our Creator to make possible the existence of the universe. All
these events are meant to show the blindfolded the infinite power of
our Creator and the fact that He designed everything to the most
infinitesimal detail perfectly. We are witnessing another fact through
these phenomena: impossibility does not exist in the vocabulary of the
Creator; it suffices Him to wish that something come about, and there
it is.

43

CHAPTER 4

THE UNIVERSE IN GASEOUS
STATE

11- Then He turned to the heavens, and it was in a gaseous
state. And said to it, and the earth; “Come into existence,
willingly or unwillingly.” They said, “We come willingly.”
41-Elucidated, 11

“Dukhan” is the word used in Arabic for smoke, vapor and gaseous
matter. It appears that the universe was a gaseous mass before it
reached the state - by the will of God - from which the universe and
the earth came to be.
We know that our world, the sun and the stars did not come about
immediately after the primeval explosion. For the universe was in a
gaseous state before the formation of the stars. This gaseous state was
initially made of hydrogen and helium. Condensation and compres-
sion shaped the planets, the earth, the sun and the stars that were but
products of the gaseous state. The discovery of these phenomena has
been rendered possible thanks to successive findings as a result of
observations and theoretical developments. The knowledge of all con-
temporary communities during the time of the Prophet would not
suffice for the assertion that the universe had once been in a gaseous
state. The Prophet himself did not claim to be the author of the
statements in the Quran as it often reminded, declaring that he is sim-
ply a messenger of God.

44

THE UNIVERSE IN GASEOUS STATE

49- This is news of the unseen which we reveal to you,
which neither you nor your people knew before. So, be
patient. Surely the end is for the dutiful.
11-Hud, 49

VOLATILE GASES TO ONE DAY BE
TRANSFORMED INTO MAGNOLIAS

It is evident that the aim of the scientific miracles expounded in the
Quran was not only to perform miracles, or to teach us some scien-
tific facts. The knowledge provided by the Quran is of paramount
importance. The Book focuses our attention on the ingenuity of the
creation full of marvels. The fact that it miraculously predicted
events, the knowledge of which was unattainable at the time of the
revelation of the Quran, is not the only important point. It also pro-
vides consequential knowledge. Take for instance sura 41, verse 11:
the fact that the Quran revealed 1400 years ago that the universe was
previously in a gaseous state is a miracle. But the fact that the uni-
verse was not confined to its original state, but expanded in the wake
of the primeval explosion and from this there emerged - within the
framework of laws imposed by God - the stars, the planets, human
beings and the magnolias are also part of His miraculous creation. In
witnessing these miracles unfolded in the Quran we must not lose
sight of the level of knowledge of the time and what is concealed
behind the expressions.
We witness perfect operation of the physical laws in creation as the
smoke of gas compressed formed the stars. Gravitational power caused
the smoke to contract and the stars to be born, but the gravitational
force does not go to extremes, and prevents the star from becoming a
black hole. What can be the agent behind this process involving infin-
itesimal calculations, if not the Creator? Natural laws that encompass
the entire universe also apply to the formation of stars. The objectives
were targeted by the Creator on the eve of creation. Gravitation is not
something intelligent and sentient and cannot be the author of all
these formations. What a grotesque sight we would behold had the
Creator had recourse to a chain to hold fast all the celestial bodies
instead of the gravitation he devised. The problem was solved by His
ingenious creation of gravity. Isaac Newton (1642-1724), who con-

45


sidered gravity the natural law imposed by the Creator, was the first
scientist to discover laws of gravity. But neither he nor any other sci-
entist could discover the fact that the universe was in a gaseous state
in the beginning, neither before the revelation of the Quran, nor
1000 years afterwards. The sun that warms us, the blue oceans, the
musical notes, the taste of our dishes have their origin in that gaseous
state.

11- Indeed this is a reminder,
12- For anyone who desires to bear it in mind.
80-He Frowned, 11-12

46

CHAPTER 5

PERFECT ORBITS

7- By the Sky with its ingeniously devised paths (orbits).

The Arabic expression “zat-ul hubuk” means ingeniously devised
paths (orbits). The expression connotes beautifully designed forma-
tions.
The scintillating brilliance of the stars that has enchanted us ever
since the beginning of our existence, the incomparable sight unfold-
ed across the sky has always attracted our attention, overwhelming us.
Numerous poems and prose works describe the charming sensations
that the sky generates in the human breast. The rising and setting of
the sun, the phases of the moon, the sky studded with stars give the
picture of a steady state universe. The universe full of its orbits is not
visible to the naked eye. Stars that move at incredible speeds seem sta-
tionary to us. The fact that all stars and heavenly bodies are in motion
was only scientifically established after the discovery of the telescope
and the advance of science. The number of galaxies in the universe
exceeds hundreds of millions, each comprising more than one hun-
dred million stars, some larger and some smaller than the sun. Our
sun is comparably of middle size. These stars have many planets like
the earth and the planets have their satellites like our moon. All these
have come about after having detached from one single point. All
these stars and planets and satellites have their respective orbits.
The omnipotence of God is conspicuous in His creation. God who
originated everything from a single point demonstrated that the skill
involved was not inherent in that point; having generated from it bil-
lions of celestial bodies displayed the endlessness of His power and

47


facility. Every one of these bodies moves in its own orbit so that the
state of the universe changes every second. This variation takes place
by the motion within the respective orbit of every star, planet and
satellite. Every moment in the universe is a new occurrence: so is every
instant of a star, a planet and a satellite.

ARGUMENT FROM MOTION

The process of motion has been the subject of study by many thinkers
throughout history. Plato said that the source of motion must have
been God and described the universe as being governed by a Designer
who was good and beneficent. Aristotle inferred that God must be the
Prime Mover, that He was the original source and cause of motion in
the universe. Farabi, representative of the Islamic world, concluded
that the Prime Mover was the source of all existence and that He, the
Unmoved Mover, had generated the movement. The Ihvan-› Safa, a
philosophical-religious association of the 10th century, produced
encyclopedic works. This association underlined the motion of the
universe, confirmed the process of creation out of nothing, drawing
attention to the order reigning in the universe and the perpetual
movement that proved the existence of God. A great many Christian
thinkers like Thomas Aquinas saw the motion of the universe as an
evidence of a Supreme Being.
The fact that the motion in the universe is not limited to our solar
system or to a handful of stars but is spread all over space is a very
important point since it is also a proof of the endlessness of the power
of God. The attention that the verse draws to the orbits in space is also
meaningful. Galaxies move in perpetual motion; their constituent bil-
lions of stars float in their respective pathways; the planets trace ellip-
tical orbits around the stars; and the satellites make their rounds about
the planets, motion inside motion. If motion had not been devised to
be an intrinsic part of matter we could not have sat comfortably in our
chairs to watch TV. Nor would the sun, the earth or our very selves
exist. All these formations owe their existence to the moving objects.
The movement of stars in their orbits, the movement of planets
around the stars have rendered our existence possible and our sipping
coffee while watching television. The creation of motion in an ingen-
ious and regular order generating chain reactions, and our observation

48

PERFECT ORBITS

of precise, ordered and perfect movements in galaxies of macrocosm
and in atoms of microcosm are flamboyant invitations to conceive
God’s power and knowledge. There will certainly be people who will
turn a deaf ear to these invitations. Verse 7 of the sura The Dispersing
that draws our attention to the orbits is followed by the following
verses:

8- You are surely caught in contradictions
9- Deviating therefrom are the deviators.
51-The Dispersing, 8-9

49

CHAPTER 6

ATOM AND SUBATOMIC
PARTICLES

3- Not even an atom’s weight in the heavens and the earth,
or something smaller or greater than it is hidden from
Him, but all are in a clear record.
34-Sheba, 3

The atom is the smallest particle of matter. God drew attention to the
existence of the atom, laying emphasis on the importance of its knowl-
edge. A naked eye looking at a table, a carpet, a wall or a stone cannot
fully grasp the importance of the atom and the knowledge it contains.
While the Quran stresses the importance of the atom, it emphasizes also
the subatomic particles, “Or something smaller or greater than.” In
the expression “greater than” is comprised the knowledge of the greater
compositions like molecules, the entirety of which is within God’s ken.
Men contemporary with the Prophet could not possibly have known that
in the atom and subatomic particles and their compounds different types
of knowledge were comprised. The Quran asserts the omniscience of
God. Drawing attention to the existence of the atom and the subatom-
ic particles is relevant to the present day information that physics has dis-
covered. The knowledge obtained today by means of cosmological
physics studying the science of the origin and structure of the universe
are interrelated with the data of atomic physics. Another miraculous sign
of the Quran is its referring to the weight (miskale in Arabic) of the atom
wherever the word “zerre” (atom) is mentioned.

50

ATOM AND SUBATOMIC PARTICLES

FROM VAST TO SMALLEST MAGNITUDES

Imagine you are eating a pizza with great relish. What are its ingredi-
ents? Sausage, cheese, mushrooms, tomatoes and flour. What are the
constituents of these sausages, cheeses, mushrooms and tomatoes and
what are the constituents of the constituents? This series of questions
leads us to molecules. The molecules themselves are made up of atoms
such as oxygen, hydrogen and carbon. Then come protons and elec-
trons, together forming eventually the nucleus of the atom...
The entire universe is made of matter or energy. From the trunk of a
tree to its leaves, from the hands of a human being to his eyes, from gold-
en ornaments to cotton dresses, everything is matter. The atom is the
individual structure that constitutes the basic unit of any chemical ele-
ment. The proton is an elementary particle that is the positively charged
constituent of ordinary matter, and, like the neutron, is the building stone
of atomic nuclei. The electron is an elementary particle that is the nega-
tively charged constituent of ordinary matter. These are the recent dis-
coveries of science that led us to the discovery of the television, comput-
er, Internet, etc. Take, for instance, a grain of sand in the palm, which is
assumed to be the simplest matter, and think of the quadrillion of atoms
it contains; quadrillions of atoms you could not finish counting through-
out the span of your lifetime. Imagine that each of these atoms has its
electrons moving around the nuclei, like the planets making their rounds
around the sun. A quadrillion solar systems contained within a grain of
sand or piece of rock in your palm. An intelligent mind will readily con-
ceive that there is nothing simple in the universe. Be it a pizza or a rock,
suppose that you fancy recomposing them. To embark on such a huge
project, you must go back to the very beginning, to the primeval explo-
sion, and repeat the process. In this odyssey, you will run into atoms, cor-
nerstones of the universe, entailing the existence of protons, electrons and
neutrons; then you will be faced by the gaseous substance made of hydro-
gen and helium; these will be followed by stars and atoms produced in
these stars which will one day be transformed into the mushrooms, cheese
and tomatoes of our pizza. In order to really make a pizza, we need to
create the entire universe with all the stages it had.
The more you delve into the study of the atom the greater
becomes your wonder. Suppose a penny on the table is the nucleus of
an atom. The orbit that the electron would trace around it would be
at a distance of 2-3 km. What is in between? The distance between the

51


two, i.e., the nucleus and the electrons, is a vacuum. In other words,
a piece of rock held in our hand contains in it quadrillions of solar sys-
tems, but 99.99% of it is a vacuum. Interesting, isn’t it?
While we observed the fact that the universe was replete with orbits
as described in the verse (51-The Dispersing, 7), we witnessed the
infinitude of God’s power and magnitude. This divine power is demon-
strated through more than one hundred million galaxies, more than a
hundred million stars contained in each, countless planets and satellites
and their quadrillions of devised orbits. A grain of sand, then, contains
quadrillions of miniature replicas of the solar system where electrons
dance around the nuclei of quadrillions of atoms. What should one
deduce from this? To begin with, the incommensurable magnitude of
our Creator’s power is also observed in the depth of matter. Endless
vastness has been created from these particles. The motion of the atom
is the same movement around the center of limitless magnitudes. The
system in any given galaxy and the one forming a particle of dust is the
same system. The Author of that speck of dust is also the Author of the
universe. All these phenomena point to the immensity of His power and
to the order reigning in the universe, as well as to the fact that nothing
is casual in His creation. The creation of the smallest and of the biggest
is equal for Him. The creation of a point containing trillions of atoms
and of immense space is equal for Him and difficulty is a notion not
applicable for Him. There is no limit to His wisdom and power.

27- And if all the trees on earth were made into pens, and
the ocean supplied the ink, augmented by seven more
oceans, the words of God would not run out. God is indeed
Almighty and Wise.
31-Luqmaan, 27

INFINITESIMAL CONTENTS OF ATOMS

The nucleus of the atom contains protons charged with positive elec-
tricity. These positive charges repel each other. The miracle of cre-
ation occurs when protons adhere to each other forming a single
point. The power that confines the protons repelling each other and
the neutrons within a single point is immense; it is called strong
nuclear force. The elementary particles containing this force are

52


referred to with the French epithet “gluons” meaning “sticky” (The
immense destructive energy of the atomic bomb was obtained by the
use of this force). God, who devised everything in the universe with
mathematical precision, has also conceived this immense force with
mathematical exactitude. This force adheres the mutually repelling
protons to each other; had the power been weaker or stronger, the
protons could disintegrate or it could cause the intrusion of protons
and neutrons into each other.
The atomic bomb demonstrated tragically the immense power of
the atom. It also showed that one of the factors that contributed to
our worldly existence is its intrinsic balance. Thanks to the well-
adjusted order reigning in this field, matter does not disintegrate all
of a sudden, giving rise to noxious effects of radiation. Another
important factor that contributes to the stability of the atom is the
weak force inherent in it. This force is particularly important in estab-
lishing the balance of the nuclei that comprise an excessive number of
neutrons and protons.
Electromagnetic force is another factor contributing to the exis-
tence of atom. It is this force that brings about the attraction of oppo-
sitely charged particles and the repulsion of particles having like elec-
tric charges. This has made possible the coming together of the pro-
tons and electrons. However, this coming together has its limits.
Electrons do not stick to the protons while they move at a breathtak-
ing speed around the nucleus in their orbits. The repulsion of nega-
tively charged electrons turning in succession, and the attraction of
the electrons by the protons changes nothing. In this way, the elec-
tron does not stick to the proton that attracts it, nor is it moved away.
The Creator of this system, of these electrons, deprived of conscious-
ness, is undoubtedly the Creator of matter, atoms, electrons, etc. Let
us make an experiment as conscious human beings. Imagine tying a
rope around the waists of three or four people while others stand in
the middle of the circle. Let those in the middle try to pull the tied
people towards themselves while the outside people are circumnavi-
gating the center, and let the people making the circle push each other
and those in the center as well, resembling the movement within the
nucleus of an atom. We certainly do not expect them to make thou-
sands of rotations per second like an electron. Can reasonable human
beings continue to imitate the motion of an atom for the length of
one minute? And imagine for an instant that we venture to imitate the

53


model of an atom with 3 or 4 orbits and that there are three or four
rotations around the symbolic nucleus. In addition to this, suppose
that sumo wrestlers representing the gluons with adhesive properties
within the nucleus try to keep those pulling the rope while pushing
each other at their places. What an awkward experience this would be!
How have the protons and electrons been performing this feast over
and over again endlessly for eons and eons with the quadrillions of
atoms contained in a small rock?
These atoms existing in the universe and in our bodies were pro-
duced long ago in supernovas. The calcium in our teeth, the carbon
that our pizza contains, and the iron atoms in our body are products
of stars of high temperatures. These raw materials of the universe are
prepared in the laboratory of these stars before being transformed into
pizzas, water, blood, flesh, teeth and eyes.
This is not a story of an adventure taking place far away from us.
Our hands, hair, eyes, our very food and the chair we sit on, every-
thing is performing this process indiscriminately. Our Creator is per-
petuating this process incessantly with His omnipotence and omnis-
cience. All these movements of the atom and the energy inherent in it
are what perpetuate our existence.

2- To Him belongs the dominion of the heavens and the
earth. No son has He begotten, nor has He a partner in His
dominion. It is He who created all things, and ordered
them in exact measure.
25-The Distinguisher, 2

WHAT ELSE?

It is estimated that there are some 1080 particles in the universe. Add
80 zeros after 1 to have an idea of this magnitude. These particles
function thanks to complex, ingeniously devised and balanced forces.
So do the comets, supernovas and planets, a consequence of the har-
monious interaction of these particles. What else must one bring forth
to give an idea of the power and design lying behind all these?
In this chapter, I tried to outline the structure of an atom and
emphasize that it was extremely complex, perfect and ingeniously
devised. Were we to push our exploration further, our wonder would

54


be much greater. The emergence of elementary particles in the wake
of the Big Bang is the result of an intelligent design. The heat at every
instant during the explosion, the number of atomic particles, the
forces involved in every stage and their intensities have been carefully
planned. Any change in these values would be the end of existence, of
galaxies and atoms, and would end up in chaos. The consequence of
this primeval explosion was not chaos as might be expected, but a per-
fect harmony, the work of the Creator, governed by physical laws, a
perfect order reigning among galaxies and atoms.
Tiny units of split seconds had their function to perform in the cre-
ation of the universe. Had the particles and anti-particles been creat-
ed in equal number, all of them would be destroyed when the tem-
perature fell below one billion degrees, leaving behind nothing but
radiation. The very fact of our existence is evidence to the contrary.
The number of electrons had to be somewhat more than the number
of positrons and the number of protons should exceed the number of
anti-protons and the figure representing the neutrons should be supe-
rior to the number of anti-neutrons.
Every particle had to come into being at a predetermined velocity,
temperature and time sequence. The primeval explosion was designed
in such a way that it was followed by an evolution that reflected the
Creator’s ingenious artistry. We have touched on the structure of the
atom and the formation of atomic particles after the primeval explo-
sion. The more one delves into the mystery of creation the more one’s
wonder and amazement increase. The actual magnificence of the
atom, the creation of particles of the atom by an intelligent design and
the transformation of the particles into atoms are beyond the grasp of
the intellect. If 1080 particles, with mutually attracting and repulsing
electricity charges, had not been transformed into atoms in a finely
balanced manner, neither the human ego, nor the book we read, nor
the earth we inhabit would exist.
Whether we ascend to the heavens or descend to the microscopic
depths, we encounter the same perfection and immensity of God’s
work and design.

120- To God do belong the dominion of the heavens and
the earth, and all that there is therein, and it is He who has
power over all things.
5-The Feast, 120

55

CHAPTER 7

BLACK HOLES:
MIGHTY OATH

75- So, I swear by the place where the stars fall.
76- And that is indeed a mighty oath, if you but knew.
56-The Inevitable, 75-76

The expression “place where... fall” (mawqi) also mentioned in the
sura, The Cave (Kehf), verse 53, means the place where the sinners
fall, i.e., hell. The root of this word is “WaQa’Aa” and it means the
action of falling, a happening and an incidence.
Stars perpetuate their existence with hydrogen bombs exploding in
them. During these explosions a portion of matter is transferred into
energy, emitting heat of immeasurably high temperature. Conversion
of one gram of matter into energy may be obtained by burning two
million kilograms of coal. For instance, in our sun-which is but a star
of medium size-four billion kilograms of matter are converted into
energy every second. A star uses but a small portion of its matter as
fuel, and when this fuel is exhausted, it dies off. The lifetime that God
designed for the living had also been apportioned for the stars. As new
stars are born somewhere in the universe, the old ones bid farewell, as
if saying: “We pass away, but our Creator is for ever abiding and his
Creation is perpetual.”

FALLING OF STARS AND MIGHTY OATH

The place where the stars fall is stressed by an oath coupled with the
epithet “mighty.” We shall see incommensurately great mathematical
figures in connection with the death of stars whose fuel is exhausted.

56

BLACK HOLES: MIGHTY OATH

The great numerical values in the universe come about at the death of
stars to which reference is made with the following words in the
Quran, “And that is indeed a mighty oath, if you but knew.”
Everybody versed in physics knows that one of the most interest-
ing phenomena in the universe is the black hole that comes about in
the wake of the death of massive stars whose magnitudes are greater
than three times the size of our sun. Having depleted their fuel, these
cosmic bodies die, collapsing inward upon themselves. The giant stars
that contract possess a great gravitational force. This force is so
immense that even light, with its velocity of approximately 300,000
km/sec, cannot escape it; these black holes absorb even the light that
passes by. Later on, a great many planets and stars are attracted by this
gravitational force. Black holes also constitute “the place where the
stars fall.” The existence of black holes is deduced from the fact that
they attract as whirlpools the matter of other nearby stars and emit X-
rays, swallowing all the lights and stars around. The most interesting
studies of Stephen Hawking are on black holes. Stephen Hawking dis-
covered the radiation that came to be called the Hawking Radiation
by establishing the fact that a black hole could emit radiation while
conforming to the physical laws of energy.
The black holes formed by the collapse of stars by their gravita-
tional force are in perfect conformity with verses 75-76 of the sura,
The Inevitable. At the time of the descent of the Quran, the end of a
star by being transformed into a black hole was something unknown.
A star turning into a black hole and the stages it goes through are very
interesting phenomena.
Stars that run out of fuel do not immediately collapse. They grow
in size at first, as if inflated. Their temperature, around 15 million
degrees, rises up to 100 million degrees. They are first transformed
into red giants or super giants. The area covered by a super giant is so
vast that it can easily contain more than sixty million suns. The
immensity of these numerical values is reminiscent of the magnitudes
indicated in 76th verse of the sura.
Some of the supernovas contract and turn into white dwarf stars
whose mass equal the size of a human being but weigh 10 million
kilograms. Still greater stars become neutron stars (pulsars), stars sup-
posed to form in the final stage of the stellar evolution; these consist
of a super dense mass mainly of neutrons having a strong attractive
force. The matter in the neutron stars is extremely dense. Just to give

57


you an idea, a teaspoonful of this matter would weigh one billion
tons.
While all these spectacular events are taking place, we, on our plan-
et, continue to sleep, run and talk, quite unaware of them. So is our
life: rendered possible by forces beyond our ken.

58

CHAPTER 8

PULSARS

1- By the heavens and The Knocker.
2- How will you comprehend what the The Knocker is?
3- It’s a piercing star.
86-The Knocker, 1-3

The word “Tariq” stems from the root “TaRaQa” meaning “knock-
ing, striking.” In many translations of the Quran this word was taken
for a name and left untranslated. The word may also mean “to pul-
sate” like a beating heart, from which the word “pulsar” is derived,
denoting an object that is far away in space, and like a star produces a
regular radio signal.

LITTLE GREEN MEN OF THE UNIVERSE

In 1967 Jocellyn Bell accidentally stumbled on a gravity time warp a
million times greater than that produced by the sun. The object she
detected was emitting regular pulses. These pulses were reminiscent of
heart-beats. At the time, such a pulsating object was not known to
exist in space. At first, it was concluded that these signals might well
have been propagated by intelligent beings, inhabitants of other plan-
ets. Invitation cards were printed, the media were notified and a sem-
inar was arranged. LGM (Little Green Men) signified that intelligent
creatures had been detected and were contacted by radio signals. Not
long after, the source of the signals in question was discovered: it was
a spinning neutron star, an object whose velocity was incommensu-
rably great. The neutron star had another name: “pulsar.” Bell’s dis-

59


covery failed to establish contact with the inhabitants of space, but she
had found pulsars. The words “pulsar” and “pulsating” seem to
accord with the word Tariq of the Quran, which means “knocker.”

CAN YOU COMPREHEND WHAT A PULSAR IS?

In the second verse of the sura, The Knocker, we read: “How will
you comprehend what The Knocker is?” A spoonful of matter taken
from a pulsar would weigh one billion tons. Were we to depose a small
particle of it on earth, the particle would pierce it and end up in its
center. Just think of it, a spoonful of any matter on earth hardly
weighing more than a few grams! This shows how difficult it is to con-
ceive of a pulsar. A pulsar is produced by the compression of stars a
couple of times bigger than the sun. The diameter of a pulsar can be
about 15-20 km. Were we to compress our world in a like manner, we
would have a sphere of 100 meters of diameter. It takes the earth 24
hours to rotate around its own axis, whereas the pulsar rotates around
its own axis many times per second; all these things show how diffi-
cult it is to comprehend this striking, pulsating star.

LET’S SEE IF YOU CAN WORK A MIRACLE

Some have tried to identify the star mentioned in the verse and have
claimed it to be a certain celestial body, like Saturn or Venus. Mustafa
Mlivo, who claims these assumptions are not correct and that “Tariq”
is none other than a pulsar, says the following:
Characteristics of the celestial object mentioned in 86:1-3 are:

1- It pulsates (knocks);
2- It is a star;
3- It penetrates, pierces, drills.

None of the solar system planets meets all those criteria because:

A- None of the planets produces pulsations that give the
impression of knocking, beating.
B- None of them is a star. They are cold celestial bodies.

60

PULSARS

C- None of them produces such an intensive radiation.

As one can see, the Quran had already mentioned a star that was
to be discovered. This star was indeed discovered, but in the year
1970. Since the concept of a “pulsating star” could not be imagined
at that time, it was rendered in translation as it stood, i.e., “Tariq,”
the meaning of it being explained in footnotes, in dictionaries and
interpretations.
The Quran whose every sentence, every word is based on the finest
of meanings, wherein lie hidden realms still to be discovered. The
more we study the Quran, the more we are enlightened, the more we
learn.

61

CHAPTER 9

ATTRACTION AND MOTION

15- I swear by those that recede
16- By flowing that goes to nest
81-The Rolling, 15-16

To gain clearer insight into the meaning of these verses, let us see first
the signification of the words used in Arabic. The Arabic word
“hunnes” that we translate with the expression “Those that recede”
also has the connotation of “shrinking,” “sinking,” “retrogression”
and “regression.” On the other hand, the Arabic word “kunnes”
means “to follow a definite itinerary,” “to return home” and also
“nest of a moving object.” And the word “flowing” in the 16th verse
is expressed by the word “jariye.”
We are inextricably bound by an indefinite number of scientific
laws in our daily life, among which are the law of gravitation, the law
of motion, the law of thermodynamics, etc. While we eat or relieve
ourselves we are subject to the law of gravitation. When astronauts eat
and relieve themselves in space, they have to take recourse to special
arrangements in order to satisfy their demands, because their bodies
were created according to the standards of the earth gravitation.
Discoveries of scientists are not discoveries of the nonexistent, as
their function is to throw light on those things that already exist.
Gravitational force has always existed in the universe. But it fell to the
lot of Isaac Newton (1642-1727) to clarify it by describing it with
mathematical formulas. Newton demonstrated by the law of gravita-
tion that God’s creation was based on the law of gravity, which gov-
erns the stars, the earth, the moon, and that man’s erect posture was
not a haphazard development, but was related to the gravitational
force inherent in matter.

62

ATTRACTION AND MOTION

Referring to the fine balances of the universe, Isaac Newton said
that the author of this extremely sensitive system, composed of the
sun, the planets and the comets, can only be a Creator endowed with
intelligence and power. He, whom we call our omniscient Lord, is the
ruler of all these things, His dominion embraces all.

UNIVERSAL MATHEMATICS

The Quran often speaks of the fact that God created everything with-
in a given measure. This means that everything in the universe is gov-
erned by mathematics. The thing made to measure is commensurable,
measurable by a given standard and can be expressed in mathematical
terms. Newton corrected the results that Kepler and Galileo had
reached, gave them precision and proved that the material universe
could be explained in mathematical terms.
In the 1700s science took cognizance of the importance of the
gravitational force. God alluded in the Quran in the 600s to the law
of gravitation, to which He had had recourse in His creation. In the
verses mentioned at the head of this chapter, one can see the allusion
to attraction and to the balance between attraction and motion. The
sun and the nucleus of the atom are in states of recession and retro-
gression, the nucleus attracting electrons and the sun attracting plan-
ets. The nuclei, which have already retrograded in the center, want to
integrate the electrons, and the sun acts likewise by drawing the plan-
ets unto themselves by applying forces that cause them to recede. The
word “hunnes” mentioned in verse 15 of the sura, The Rolling, can
easily be claimed to be signifying attraction.
Despite the attraction by the nucleus of the atom, electrons do not
adhere to the nucleus. Likewise, the planets do not come into contact
with the sun despite the latter’s gravitational force. It is the motion of
electrons and planets that prevent the electrons from fusing to the
nucleus and the planets to the sun. The word “jariye” used in verse
16 of sura The Rolling signifies flowing, and is a perfect choice since
it is the factor that prevents adhesion. Had the electrons and planets
tended to adhere to the nucleus and to the sun respectively, no plan-
et, no solar system, no orbit, no vital energy, and no majesty in the
creation would exist. If the electrons and planets were to scatter in
defiance of the “hunnes,” having been released from the gravitational

63


force, again, neither galaxies, nor the animal kingdom, nor vegetation,
nor we would exist. Thanks to these two separate phenomena, elec-
trons return to their orbits, their homes, and planets where they
belong, to move in their orbits. This is marvelously expressed with the
word “kunnes” in verse 16. The Quran uses the word “hunnes” to sig-
nify attraction, and motion by the word “jariye” that resists against
the force of attraction and to be within the orbit again by the word
“kunnes.” Thus, in a period when there was no term to express attrac-
tion, the Quran had already revealed the phenomena that depended
on attraction.

MARVELS FROM ATOMS TO STARS

As we already have seen, God testifies under oath to pull our attention
to certain events or phenomena. The oaths we see pronounced in
verses point to the flawless creations of God, and the miraculous
announcements in the Quran for minds cleansed from stubbornness.
Protons exert attraction in the innumerable nuclei of atoms in our
body while the electrons oppose this force while remaining within the
orbit. These happenings in the atom are in continuous and harmo-
nious activity thanks to the electromagnetic force and to the other
forces of the atom. If the atoms of our body we call “I” were to stick
to the chair we are sitting in and to integrate with the ground upon
which we stretch out, there would no longer be an entity called “I.”
Again, if the electrons of the chair we are sitting on collided with the
electrons of our body, giving rise to chaos, could we have ever exist-
ed? No. The gravitational force and the motion, as well as other
forces, harmoniously contribute to our being.
Forces that have come about, and everything in Creation, remind
us of God.

64

CHAPTER 10

ALL AFLOAT IN ORBITS

33- It is He who created the night and the day, and the sun,
and the moon; each of them floating in an orbit.
21-The Prophets, 33

The word expressing totality in the Arabic language is “kullu” while
the Arabic expression “tasniya” refers to any two objects. In the verse
reference is made to the motion of two celestial bodies, namely the
sun and the moon. However, the reason why “tasniya” is not used
indicates that there should be more than two objects. If we suppose
that the night and the day take place on the earth, the other object
should be the earth. The Arabic word “falak” is used in Arabic to
denote the orbit traced by stars and planets.

THE MIRACLE IN THE USE OF
EVERY SINGLE WORD

As one can see, every single word and suffix has been carefully select-
ed. The Arabic equivalent of the expression “to float” is “sabaha.”
Maurice Bucaille says the harmony of the movements of the sun, the
moon and the earth can be expressed as follows: “The Arabic verb
‘sabaha’ refers to displacement of an object by its own movement. The
meanings of this verb converge on displacement referring to the motion
of the object by itself. When displacement takes place in water, the move-
ment refers to the act of floating; when it is on land the displacement
takes place by the movement of the object’s own legs. If, on the other hand,
this displacement occurs in space, the motion intended can be described

65


only by the etymological sense of the word. Thus, ‘sabaha’ should be con-
ceived as a motion in a self-generating act. The moon rotates around its
axis within a space of time equal to its revolution around the earth; that
is 29.5 days. So what we see is always the same face of the moon. ‘The sun
turns about its axis within 25 days approximately. The word ‘sabaha’
that describes the motions of the sun and the moon conforms to the find-
ings of recent scientific data. This fact could not have been fancied by a
human being in the 7th century, regardless of his erudition.”

THE SOLAR SYSTEM

The motions of the sun and the moon and the earth continue without
the slightest interference with our life. On the other hand, all the phe-
nomena are brought about to make life on earth and diversity possible.
The earth revolves about the sun, at an angle of inclination of 23
degrees and 27 minutes. The seasons evolve upon the earth thanks to
this inclination upon which depends also the system of growth of plants.
The velocity of rotation of the earth about its axis attains 1670 km.
If the earth did not rotate, its surface facing the sun would be exposed
to continuous light while the rear would be in perpetual darkness. In
such a world, neither vegetation nor beings could exist.

40- Neither can the sun overtake the moon, nor does the
night precede the day. Each of them is floating in an orbit.
36-Ya-Seen, 40

All the motions of the sun, the moon and the earth continue in
perfect harmony. Everything is so excellently arranged that even
Jupiter, the largest planet in the solar system, contributes to the life
on earth. Astronomer George Wetherill, in his article on Jupiter, says
that had there been no planet of a magnitude equal to the size of
Jupiter, the earth would have had one thousand times more exposure
to stray meteors and comets, and that if Jupiter were not at the place
where it happened to be, we could not have been here now to probe
into the mystery of the origin of the solar system.
No matter where we turn, we come across splendors, infinitesimal
calculations and works of art provided. Of course, we meditate on

66

ALL AFLOAT IN ORBITS

God’s creation using our intelligence. Our Creator displays the evi-
dences of His omnipotence and omniscience and His compassion
everywhere in the universe.

190- Surely, in the creation of the heavens and the earth,
and the alteration of night and day, there are signs for
those who posses intelligence.
191- They remember God while standing, sitting, and lying
on their sides. And contemplate on the creation of the heav-
ens and the earth: “Our Lord, You did not create all this in
vain. Be You glorified. Protect us from the torment of the
fire.”
3-The Family of Imran, 190-191

67

CHAPTER 11

CREATION IN PAIRS

36- Glory be to the One, who created in pairs all things
that the earth produces, as well as themselves, and other
things they do not know.
36-Ya-Seen, 36

The Arabic word “azvaj” is the plural of “zavj” meaning “pairs,”
“matches,” “partners.” There are three sorts of pairs in the Creation
as described in the verse:

a- Pairs that grow from the earth, i.e., plants that have species
of differentiated sex;
b- Human pairs, males and females. Also some included human
characteristics like bravery / cowardice; love / hate; generosity /
stinginess, etc.
c- Pairs unknown: men did not know anything about the cre-
ation in pairs at the time of the descent of the Quran. In this
section we shall be dealing with the latter in particular.

THE DISCOVERY THAT WON
THE NOBEL PRIZE AWARD

The atom lies at the basis of all matter in the universe. A study of this
smallest piece of matter may give an idea about the creation of every-
thing in pairs (partners). As research conducted on the structure of
the atom gained momentum, it became clear that the constituents of
elementary particles were not limited to protons, neutrons and elec-

68

CREATION IN PAIRS

trons and that their compositions were of a more complex nature and
an unerring precision. Creation in pairs is also valid for elementary
particles.
A proton has its anti-proton, an electron is coupled with a
positron, and a neutron possesses an anti-neutron. The creation of
matter in pairs is one of the discoveries of towering importance of
physics. Paul Dirac, a British scientist, was awarded the Nobel Prize in
1933 for his discovery in this field. His discovery (Parity) led to the
discovery of the fact that matter has an anti-matter.
God’s ingenious calculation is also seen in the numbers of protons,
electrons, and neutrons, and of their respective pairs. Let us take as an
example the electron and its counterpart, the positron. When these
two get together, energy is generated. If there were 15 units of
positron versus 10 units of electrons, 10 units of electrons and 10
units of positrons would be eliminated leaving behind 5 units of
positron. If their numbers were equal, there would emerge only ener-
gy, leaving behind no electrons or positrons. The survival of protons,
electrons and neutrons depends on the quantities higher than their
respective pairs, while the numerical balance between electrons, pro-
tons and neutrons is also important. For example, if the number of
electrons were less than the number of protons, there would be no life
in the universe. All the fine calculations in our existence are based on
this fact. Had one single formation of thousands of phenomena been
left to chance, we would not have been on our planet today. We exist
thanks to the omniscience of our Creator Who controls everything
through His omnipotence.

CONTRIBUTION TO UNITY OF POLARITY

As I have already pointed out, the fact that the description of scientif-
ic phenomena in the Quran could not be accounted for by the
knowledge acquired at the time of the Prophet is not the only out-
standing point. This fact is certainly very important. However, our
wonder becomes even greater when we examine the scientific data
provided in the verses of the Quran which reflect God’s omnipotence,
art, science and design.
For instance, the statement in sura 21, verse 30 that the universe
was created from an integrated mass, as the raw material of the heavens

69


and the earth were closed up before God split them, could not possi-
bly be the word of a mortal at the time of the Prophet. This also
proved that God had created the matter, the universe and that He had
preset objectives in His mind. Therefore, as we proceed, I shall try to
point to the scientific miracles in the verses of the Quran as well as to
the fact that these things testified to His existence and the splendor of
His art. In brief, as important as the existence of the miracles them-
selves is the inspiration displayed by the miracles.
This also holds true of course for the verses announcing that the
material world was created in pairs. At the time of the descent of the
Quran the creation of the universe in pairs and the significant role of
this phenomenon could not possibly have been known. Important as
this is, the gamut of wonders ranging from the forces to the balance
between the protons and anti-protons, between neutrons and anti-
neutrons are also important. The Quran’s concern is not merely to
stress the miracle as such, but also to draw attention to the creation in
pairs so that we may have a better insight into the wonders of the cre-
ation.
The importance of creation in pairs in the universe gained momen-
tum with the discovery of quarks within the protons and neutrons as
well. Laboratory research has made it clear that quarks and leptons
(another subatomic particle) emerged in pairs. When the quark called
“Bottom” was discovered after such quarks as “Up,” “Down,”
“Charm” and “Strange,” the consciousness of creation in pairs was so
widespread among scientists that the name “Top” was given to a
quark before even it was discovered. In the year 1994, the discovery
of the quark “Top” was announced. The research carried out in the
Fermi labs in the USA resulted in the discovery of “Top,” that paired
up with the quark called “Bottom.”
All paired creations contribute to the integral order of the universe.
The quarks “Up” and “Down,” the protons and antiprotons, the pos-
itive and negative electricity charges in the universe have no con-
sciousness. All these well-ordered and predetermined formations are
created in a microcosm that, in turn, renders possible the formation of
galaxies, stars, planets, plants, the animal kingdom and humankind.
Opposite pairs of forces and opposite pairs of particles owe their exis-
tence to an Omnipotent Power. The colorful and marvelous universe
based on the formation of opposite pairs of force bars the possibility
of chaos. Whoever the author of the creation and the designer of ulti-

70

CREATION IN PAIRS

mate ends may have been, it was He who generated the pairs of par-
ticles and forces and set these opposite particles and forces to operate
in a harmonious unity until the targets are reached. For those who
take heed the evidence is clear.

49- And We created pairs of everything that you may con-
template.

71

CHAPTER 12

RELATIVITY OF TIME
ANNOUNCED 1400
YEARS AGO

4- To Him ascend the angels and the spirit in a day the
measure of which is fifty thousand years.
70-The Heights, 4

5- He regulates all affairs from the heaven to the earth.
Then they ascend to Him in a day, the measure of which is
a thousand years as you count.
32-The Prostration, 5

Throughout history, “time” was assumed to apply equally in every
imaginable spot in the universe and in every medium. If we consider
this conception, we can see the radical change that the above verses
brought. The Quran said that, according to circumstances, the “day”
concept might equal even up to fifty thousand years. These verses
which must have encountered objections have been elucidated in the
twentieth century and shed light on important truths.
The theory of relativity is Einstein’s best known discovery. However,
many people whose interests are not in any way related to physics are at
a loss to understand what this theory signifies. The Quran had already
touched on these facts 1400 years ago. Einstein’s theory of relativity has
two main divisions, namely the special theory of relativity and the gen-
eral theory of relativity.
According to Einstein, time would pass more slowly for somebody
driving a vehicle at a speed close to the velocity of light. In a medium

72

RELATIVITY OF TIME ANNOUNCED 1400 YEARS AGO

in which an inhabitant of the earth passes one hundred days, it may
take a person fifty days to displace at a speed nearing the propagation
speed of light. This finding is the most interesting fact of the relativity
theory. Time slows down in direct proportion with speed. Time is
therefore a relative conception, as indicated in the Quran. Hours dif-
fer and days are conceived differently according to the medium, place
and speed involved.
The general theory of relativity deals with gravitational fields and
tries to demonstrate that time is slower in the fields of greater gravi-
tation. A man walking on the surface of the sun will see that his clock
runs more slowly, as do the biological and anatomical functions and
all the motions in terms of his atoms. Recent experiments have cor-
roborated this fact. One of these experiments was conducted in the
British National Institute of Physics. John Laverty, researcher, syn-
chronized two clocks indicating the exact time (two clocks of opti-
mum perfection; error of precision in the course of a space of time of
300,000 years would be not more than 1 second). One of these clocks
was kept at a laboratory in London; the other was taken aboard an air-
plane shuttling between London and China. The high altitude at
which the aircraft flies is subject to a lower gravitational force. In
other words, time was expected to pass at a faster rate aboard a plane
in conformity with the general relativity theory. There is not so great
a difference in terms of gravity between someone treading upon the
earth and someone flying in the air. This difference could only be
established by a precision instrument. It was established that the clock
aboard the aircraft had a greater speed, one per fifty five billion sec-
onds. This experiment is one of the proofs of the relativity of time.
According to the prevailing prejudice, there should not be any differ-
ence between the two clocks. This supports the dispelling of preju-
dices as foreseen in the Quran. Had it been possible to make this
experiment on a planet with greater gravitational force, there would
be no need for precision instruments to measure the difference, since
normal watches could do the job.

THE USE OF THE WORD “DAY” IN THE QURAN

Verse 5 of the sura The Prostration and Verse 4 of the sura The
Heights not only point to the relativity of time, but give also a clear

73


meaning of the Arabic word “yawm” that denotes not only the space
of time of one day - which comprises 24 hours - but also a certain
period of time. This makes it easier to understand the six “yawm”s
mentioned in the Quran (See: 7-The Purgatory, 54; 11-Hud, 7; 10-
Jonah, 3; 25-The Distinguisher, 59; 32-The Prostration, 4; 57-Iron,
4.) Before the creation of the universe and the world there was no
notion of “day,” a period of 24 hours. Therefore, the six “yawm”s
must be understood as six “periods.”
This gives a clue to the Jews and Christians for the interpretation
of the Biblical account according to which the world was created in
six days. Findings in the domain of space physics show that the uni-
verse and our world passed through many stages, from a gaseous state
to galaxies, to the formation of the atmosphere surrounding the
Earth, and of waters and metals. The fact that the Quran refers to the
stages that the process of creation went through is also better under-
stood by modern cosmology.
If we remember the stories of creation of ancient Egypt, China and
India, we encounter wild fancies such as a universe standing on a tor-
toise or as an eternally existing entity. None of the past civilizations
had made any reference to the stages of this evolution. This message
of the Quran contributes to a correct interpretation of Biblical exege-
ses of the concept of day.
The message in the Bible that reads: “And on the seventh day God
finished His work that He had done, and He rested on the seventh day
from all His work that He had done.” (Genesis 2, 2) was thus correct-
ed, as fatigue was certainly out of the question for God.

38- We created the heavens and the earth, and all that lies
between them in six days, and no fatigue touched us.
50-Qaf, 38

CONTRIBUTION OF THE RELATIVITY THEORY

Einstein postulated that the concept of time was relative. For Kant
time was an innate function of reason. He contended that the percep-
tion of time was an a priori category. Einstein’s physics was hence-
forth the science that integrated time and space, so that, instead of
space we had now space-time.

74


There is something that must not escape attention, however: the
perception of time is achieved by the intellect. Since according to our
estimation, just as the special relativity theory establishes that velocity
makes time relative and the general relativity theory postulates that
gravity makes time relative, one should elaborate on “the intellect’s
relativity” which posits that the intellect’s perception manner would
render the relative perception of time. Like a key that fits the lock, our
intellect also has the capacity of perceiving time and the universe. That
is (1) time exists in the universe, (2) and the intellect is created with
a priori abilities to perceive time and the universe. The two processes
are coexistent, just like the coexistence of the world seen by us and the
eyes.
It seems to us only fair to add the intellect’s perception factor to
Einstein’s concepts relating velocity and gravity and time.
Comprehension of time’s relativity will contribute to a better under-
standing of the Quran. For instance, it is said in the Quran that the
dead will think when resurrected that their span on the earth had been
very brief. Once time’s relativity has been conceived, the puzzling
question of the time to elapse from one’s death till the Day of
Judgment will be clear. Such questions for the inquisitive mind that
sees the time upon the earth as the only valid time regardless of the
attending circumstances will find their answer, once time’s relativity is
understood. Given the fact that a deceased person is outside the con-
fines of the temporal dimensions of the earth, the time to elapse after
his death, regardless of its actual duration, would be of no conse-
quence.

45- On the day when He gathers them, it will appear to
them as if they had tarried an hour of a day...
10-Jonah, 45

112- He said: “How many years did you stay on earth?”
113- They said: “We stayed a day or part of a day, ask those
who account.”
23-The Believers, 112-113

75


ANYONE AMONG US TIRED OF WAITING
FOR EONS?

The reason why the fifteen billion years that elapsed from the moment
the universe was created until the creation of man was made clear by
time’s relativity. In a different context, fifteen billion years may be
conceived as one minute or even less. The length of its duration
depends on our perception and standpoint.
Scientists, based on the most recent and accurate calculations,
assert that approximately fifteen billion years have elapsed since the
creation of the universe until this very moment. Is there anyone who
feels tired of waiting for eons? The evident answer being in the nega-
tive, the time the departed will have to wait as from their decease until
resurrection will not cause anxiety in them. Comprehension of time’s
relativity renders possible the solution of many problems believed to
be beyond the grasp of the intellect.

PROOF FROM NECESSARY VERSUS
POSSIBLE BEING

A host of celebrated philosophers like Avicenna, Farabi, Taftazani and
Jurjani had recourse to this argument in proving God’s existence.
They asserted that all the possible creatures upon the earth could not
exist by themselves as they owed their existence to a Creator. “The
created” requires a Creator while God, “the Self-Existent” (whose
existence is a necessity) does not need a creator. The created is a prod-
uct of causality; their existence or non-existence are within the con-
fines of possibility. To think of the non-existence of the existent poses
no contradiction. However, this does not hold true for the Self-
Existing, God; otherwise the contradiction would be evident.
Philosophers like Leibniz argued in like manner the principle of
“Sufficient Reason.” According to him, the universe is made of possi-
ble beings. The universe itself is a possibility. If we try to trace back
the chain of causality (which is impossible) until the infinite this
would not explain the universe. Yes, the universe is a possibility but
requires a Sufficient Reason outside its confines.
To allege that the reasons may be traced back to the infinite would
mean that we were created after eternity. But since eternity is endless

76


there would be no question of any lapse of time after eternity; if there
has been a chain of causality, it would necessarily follow that it had
had an end. If there had been a chain of causality that came to an end,
it would prove the existence of a “first cause.” There may be persons
who would find the existence of a first cause difficult to grasp. On the
other hand, an eternal chain of causes would be a self-contradiction.
Absurd and incomprehensible are not the same thing. For instance,
the structure of a space-shuttle may be incomprehensible for us, but
we cannot deny its existence. The number 5 cannot be higher than the
number 10; that is absurd. As the contrary is absurd (that the eternal
chain of causes has led to this point), the existence of a first cause is a
necessity (although there are those who contend that this argument is
“beyond comprehension”) .
What I propose to do is to reformulate the approaches of a series
of thinkers from Avicenna to Leibniz in the light of scientific data
obtained in the twentieth century in a richer and more scientific con-
text. Findings related to the relativity theory may be used for this end.
That the perfect use of time existing only in relative terms in the uni-
verse, in the formation of the universal targets, can only be grasped by
the existence of an Absolute and Indispensable Regulator, that the
existence of time can only be explained in a satisfactory way by the
Cause behind the creation of time, that the harmony existing between
time and intellect can be imagined to exist by the presence of a
Regulator outside the confines of time and intellect and that even
time is a possibility depending on a Creator should be integrated for
use with the explanation of the “proof from necessary versus possible
beings.”

81- And He shows you His signs: Then which of the signs
of God will you deny?
40-The Believer, 81

77

CHAPTER 13

THE SUN ALSO MOVES
ALONG

38- And the Sun moves on to its destination. That is the
ordinance of the Mighty, the Knower.
36-Ya-Seen, 38

For a long time in the past men thought that the earth was stationary
and that the sun revolved around the earth. Later Copernicus, Kepler
and Galileo postulated the theory that the sun was stationary and that
the earth revolved about the sun.
It was even later, thanks to sophisticated telescopes and the accu-
mulation of cosmological data, that it was concluded that the sun was
moving as well and the earth revolved about the sun in motion.
Despite the fact that it took science this long, this motion of the sun
had already been told 1400 years ago in the Quran. Contrary to the
assertion that the sun traced a vicious circle about the earth or that it
was stationary, the 38th verse of the sura Ya-Seen stated correctly that
it moved on to its destination. As in other subjects, in this one also
the Quran is the source that gave a correct account of the sun’s
motion.

THE METHOD OF THE QURAN AND THE
METHOD OF SCIENCE

A book of science purports to demonstrate the theses it advances and
the points of reference. The Quran is the message from the Creator of
the Universe and describes the Universe in the word of its Creator, in
a style different from that of a book on science. The fact that basic
statements about the universe in the Quran were destined to come to

78

THE SUN ALSO MOVES ALONG

light after the lapse of more than a millennium, that none of its state-
ments referring to various scientific issues contained errors, shows that
the Quran is the book of the Creator of the Universe. Unlike a scien-
tific treatise that tries to find answers to such inquiries into the whys,
wherefores and hows and seeks corroborative proofs to theories
advanced, the Quran makes final statements. The scientific method
has to follow a well-known path before it formulates the postulates
toward which the Quran draws a beeline.
We see that the methodological ways of science differ from the
direct communications of the Quran. Regardless of statements made,
science must follow its own path consisting of stages. This is a conse-
quence of the structure of scientific knowledge. As a matter of fact,
the Quran promotes scientific research both upon the earth and in
space. On the other hand, I am not trying to create a contest between
science and the Quran by juxtaposing the Quranic statements and the
secular scientific conclusions. What I have been trying to do is to draw
attention to the fact that the straightforward statements made in the
Quran tally with the conclusions of science arrived at by following
predetermined stages of research, thus proving the realization of what
has been predicted in the Quran. The Quran’s origin is the Creator,
who is the Knower of Everything. The information directly commu-
nicated by the Quran was inaccessible through scientific methods
which would have recourse to the accumulation of data, formulas,
observations and technical findings. The Creator of both the universe
and the rules governing it had already communicated the findings of
science in the Quran.

THE SPEED OF THE SUN

The sun moves at a speed of 700,000 km/h in the direction of the star
Vega, following its orbital path referred to as the Solar Apex. The
Earth rotates around its own axis while revolving about the sun, mov-
ing along with the Solar System.
The sun rises every morning and sets every night. However, the
points where it rises and sets are never the same. The earth travels
around the sun, which moves in the universe without ever passing
through the same point. To imagine that in the course of time elapsed
from the time at which we started reading our book until now that we

79


are reading this very page, the sun, along with our world, have trav-
eled a few million kilometers, and that we have not been adversely
affected by this motion in any way whatsoever, may give use a clue of
God’s system.

RISING POINTS OF THE SUN

5- The Lord of the heavens, and the earth, and all that lies
between them, and the Lord of the easts (places where the
sun rise).
37-Who Stand in Row, 5

Because the earth has a spherical shape, the sun that rises somewhere
sets simultaneously somewhere else. Night and day chase each other.
Therefore we cannot speak of a given point from which the sun rises,
but rather of different points. The hour of dawn is different at every
single point of our sphere. Every spot on the earth expects the rise of
the sun while it is “rising” at different spots in space.
The sun we behold every morning is a giant nuclear reactor. This
reactor, generated by the conversion of hydrogen atoms into helium,
performs its task marvelously. We continue our journey in space
unaware of the immense speed of our source of life toward our pre-
destined point. God’s omnipotence and the Quran’s miracles will
unfold to those who take heed, who have an inquiring mind and are
truthful in their approach to the Quranic verses.

43- And such are the parables we set forth for the people,
but only those understand them who have knowledge.
29-The Spider, 43

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CHAPTER 14

DIFFERENCE BETWEEN THE
SUN AND THE MOON

5- It is He who made the sun to be a radiant and the moon
to be a light ...
10-Jonah, 5

The sun as a nuclear reactor is our world’s source of light and heat. The
quantity of radiation reaching our world from the sun that warms our
world in the cold of space is two per billion of the sun’s total quantity
of radiation. The moon is not a source of heat and light like the sun.
This difference between the sun and the moon finds its description in
the Quran, i.e., the sun’s light is expressed by the Arabic word “ziya”
(radiant) and the moon’s light is expressed by the word “noor” (light).
The word “ziya” meaning radiation has the connotation of light and
heat, while “noor” does not have such a connotation.
Other attributes of the sun in the Quran are similes such as “seraj”
(torch) or “wahhaj” (lamp). Both “seraj” and “wahhaj” emit heat and
light through the fire burning within them. The fact that such attrib-
utes are not used for the light of the moon shows how refined the
style of the Quran is.

AMENITIES OF THE SUN

The energy generated by the sun in just one second is equal to the ener-
gy that three billion power stations would generate on earth in a year.
The world receives but two per billion parts of the overall radiation
coming from the sun. The slightest decrease in this quantity would turn
our world into a place no longer habitable by human beings, as ice age

81


would reign. The distance of our world from the sun, the size of the
sun, and the power of reactions within the sun are all calculated infini-
tesimally. We are part of these calculations. The slightest change in the
figures would make life on earth impossible. The creation and the per-
petuation of these critical values are the sine qua non of our lives. The
sun rotates around its own axis while moving towards a particular des-
tination; the earth, on the other hand, has a variety of movements; it
rotates around its own axis, revolves about the sun, being dependent on
it, and is affected by the moon. In all the rapid movements, our world
changes all the time according to the position of the solar system and
galaxies. None of the movements affects our position in relation to the
sun nor puts an end to our life on earth.
Life requires carbon-based molecules. These are only generated
between -20 degrees Celsius and +120 degrees Celsius. The range of
temperatures is vast in the universe, the heat in stars rises to millions of
degrees and falls until -273.15 degrees Celsius is reached. The bracket
for the ideal medium for the formation of carbon-based molecules is
just a thin slice, one per one hundred thousand of the existing heat dif-
ferences. Had the world failed to conserve its existing heat and quit the
bracket it is in, that would be the end of us. But our Creator is ever con-
scious of our actual needs and everything is controlled by Him.

2- ...He has subjected the sun and the moon. Each one runs
for an appointed term. He regulates all affairs, and explains
the signs in detail that you may believe with certainty in the
meeting with your Lord.
13-The Thunder, 2

The sun, about 150 million kilometers distant from us, renders life
on earth possible. An aircraft traveling at 1000 km/hour would have
trouble covering this distance in seventeen years. The temperature in
the center of the sun, whose surface temperature is six thousand degrees
Celsius, is 15 million degrees Celsius. Not even on the surface of this
incandescent gaseous sphere can life be imagined. But at a reasonable
distance for us, it is our planet’s closest friend and source of life.

98- Your only god is God. There is no other god but He.
His knowledge encompasses all things.
20-Ta-He, 98

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CHAPTER 15

THE ORBIT OF THE MOON

39- And the moon. We have measured for it mansions. Till
it returns like an old curved palm tree branch.
36-Ya-Seen, 39

In comparison with other satellites of the solar system, the moon is a
very large one. Competing theories have been developed regarding
the formation of the moon. According to the one most widely accept-
ed, the earth must have collided with a celestial body, the impact
parceling out a big mass from the earth’s crust that was eventually to
turn into the moon. Although this may not be the true story, recent
data obtained - with the help of the Lunar Prospector, the American
probing instrument - seem to corroborate this theory.
There are, in the Quran, many references to the moon and its
movements. The data provided by modern scientific findings demon-
strated how necessary the moon is for life on earth. The moon with its
great volume, a well-designed distance in terms of proportions of a
satellite, fixes the earth’s center of rotation. This makes possible the
climatic conditions of our planet, creating the ideal medium for life on
it. This situation has been going on for billions of years. There are sci-
entists who contend that the core of our world preserves its liquid
form thanks to the gravity exerted by the moon. This protects our
planet’s magnetic field (We shall come back to this in Chapters 18 &
19). Had there been no magnetic field, the cosmic radiation would
destroy life on the earth. Had it not been for the moon, it is estimat-
ed that the earth would have rotated about its axis in ten hours, which
would seriously affect the life on earth. The moon’s exerting its attrac-
tion on oceans slowed down its rotation.

83


All these formations, including the mass and the spinning velocity
of the moon, are the result of infinitesimal calculations made at the
time of creation by God. God used the word “qadar” (measured) for
the mathematics to which He had recourse. We are not going to dwell
on the erroneous interpretation of this concept haphazardly contrived
in the name of religion. In Verse 39 of the sura Ya-Seen, the mathe-
matical arrangement is expressed by the word “qadar.” The moon’s
distance from the earth, its mass and the velocity of its revolution, its
position in relation to the sun and gravity are calculated with mathe-
matical precision. Its “qadar” has been predetermined. The slightest
variation in these calculations would bring life on earth to an end. The
moon is not only the actor of romantic nights, the object of inspira-
tion of poets, but also the sine qua non friend of life on earth.

OLD CURVED PALM TREE BRANCH

The moon orbits earth in 27 days, 7 hours, 43 minutes and 11 sec-
onds. The Arabic word “qamar” meaning “moon” is used 27 times in
the Quran. (The miraculous character of this shall be dealt with in the
coming pages.) The moon’s orbit around the earth traces a sinuosity.
While the earth travels around the sun, the moon revolves about the
earth in a variable orbit, tracing a curvature, a sinuosity, a spiral. The
same face is always presented to the earth. The curve it traces is rem-
iniscent of a curved branch. The Arabic word used to designate the
orbit of the moon is “urjun,” the curved palm tree branch. This
branch is qualified by the attribute “old” that denotes a thinner and
more curved branch. The simile beautifully describes the orbit traced
by the moon about the earth.

As the moon orbits around the earth it has a sinuous orbit that looks like an old
curved palm tree branch. The illustration here demonstrates the moon’s orbit
through space.

84

THE ORBIT OF THE MOON

MOON’S DEPENDENCE ON THE SUN

1- By the sun and its brightness
2- And the moon that follows it.
91-The Sun, 1-2

In the verses above, the moon’s relation to the sun is described. The
Arabic word “talaa” means a “follower,” “a hanger-on.” The moon
revolves around the sun together with the earth of which it is a satel-
lite; they follow in the footsteps of the sun. Both the moon and our
world are dependent on the sun’s motion. They displace while pursu-
ing the sun. The moon and the earth revolve around a moving sun.
The Quran’s revelation about the moon’s dependence on the sun is
another miracle that leaves us in awe.

85

CHAPTER 16

JOURNEY TO THE MOON

18- And the Moon when it is full
19- You will surely ride from stage to stage
20- So, why do they not believe?
84-The Splitting, 18-20

The moon is associated in our minds with beautiful scenes and roman-
tic landscapes. For those who use the lunar calendar, it is a precision
calculator. The ebb and tide it causes have always been a mystery for
men. It is used to symbolize mathematics, astronomy, art and roman-
ticism. Throughout history the moon has been the symbol of the
unattainable. All these features also existed at the time of the Prophet.
For 1400 years the meaning of the above quoted verses remained
unraveled. In the Quran, the conjunction “and” (wa) is frequently
used to stress a point; sometimes it is rendered in English by the
preposition “by” when making serious promises, taking an oath or
calling someone to witness. Commentators dealt differently with the
“ride from stage to stage.” The reason was the inaccessibility of the
moon at the time. Going to the moon was beyond imagination.
This “riding from stage to stage” had the association for some of
spiritual ascension, symbolizing the passage from this world to the
other world, the stages of development of man from an embryo to
adolescence and senescence. Yet, the verse foresees that human beings
will pass from stage to stage in the future. Spiritual ascension and
man’s biological development were nothing new. Therefore, I am of
the opinion that these interpretations of the past do not reflect reali-
ty. The context of the verse connotes the anticipation that a particu-
lar phenomenon will take place in the future and the verse questions

86

JOURNEY TO THE MOON

the reason why the people do not believe when this event takes place.
The Arabic word “tabaq” (stage) also mentioned in the sura 67, 3rd
verse, and the sura 71, 15th verse, refers not to spiritual, but concrete
things. The use of the word “ride” clearly connotes a journey.
Having thus explained the 19th verse in this fashion, the thing that
our attention is drawn to, the moon in the 18th verse, supports the
idea that “riding from stage to stage” is done by means of a shuttle
from the earth to the moon.

WHY DO THEY NOT BELIEVE?

The Russian spacecraft Luna 2 was the first probe to hit the moon
(September 12, 1959), and Luna 3 took the first photographs of the
far side of the moon. But the most important event was the landing
on the moon on July, 21, 1969 by Neil Armstrong and his compan-
ions aboard the Apollo 11. The scene of landing on the blurred TV
screen was surely one of the most spectacular events in human histo-
ry. What had been thought impossible had come true. There were
positivists, however, who pointed to this event as a scientific achieve-
ment and used it as an argument against religion. Certain bigoted
scholars of Islam contended that it was a lie that there had been such
an event, and that anybody who claimed that man was on the moon
would be cursed.
The miraculous prediction had come true, showing once again
God’s art and power. Photographs taken from the moon reflect once
more the splendor of God’s design. The mass of the moon, the
moon’s distance from the earth point to God’s splendid design. Had
the mass of the moon been larger or had the moon been nearer the
earth, the continents would be flooded following the tide, rendering
our survival impossible.
Verse 20 that comes after verses 18 & 19 in which the journey to the
moon is predicted, which reads: “So, why do they not believe?” may
refer to the unbelievers and atheists who remained blind to God’s splen-
dor and wisdom, considering this a victory of science over religion. This
misconception accounts for the misinterpretation of God’s ways, name-
ly the fact that science is nothing but the entirety of rules He infused
into matter. They labor under the delusion that science and religion vie
for supremacy. The origin of science and religion is God. Two things

87


that emanate from God cannot be contradictory. Any contradiction may
have been due either to scientific errors or to bigoted theologians who
dared to make announcements in the name of God. Verse 21, coming
after the verses that I have analyzed in this section, is as follows:

21- And when the Quran is read to them, they do not fall
prostrate.
84-The Splitting, 21

THE MOON HAS SPLIT

1- The Hour has come closer and the moon has split
(shaqqa).
54-The Moon, 1

There is another indication in the Quran in the above verse referring
to the landing on the moon. In order to have a better insight into this,
let us dwell on the connotation of the Arabic word “shaqqa” which,
among its multifarious meanings, signifies “rending asunder,” “split-
ting,” “fissuring;” it may also signify plowing the soil.

25- We pour forth water in abundance.
26- And We split (shaqqa) the earth in fragments.
80-He Frowned, 25-26

As we see, to describe the fissures made by water on the earth’s
soil, the same word “shaqqa” is used. One of the most important
events that occasioned man’s visit to the moon was the sampling of
the soil on the surface of the moon. The surface of the moon was fis-
sured by man for the first time in history. The term “shaqqa” may
refer to this cleavage.
We have examined the 1st verse of the sura “The Moon.” The 2nd
verse of the same sura addresses the wrongdoers who preferred to
ignore the evidences of God.

2- Yet if they see a sign they turn away and they say, “A
continuous sorcery!”
54-The Moon, 2

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CHAPTER 17

LAYERS OF HEAVENS

3- He created the seven heavens (skies) in layers. You do
not see any imperfection in the creation by the Gracious.
Turn your eyes again. Do you see any flaw?
67-The Kingdom, 3

The statement in the Quran about seven heavens may be interpreted
as seven different strata, seven different dimensions or seven different
fields of attraction. A closer analysis of the atmosphere, which, to the
naked eye may present uniformity, makes it clear that it is not actual-
ly so.
The different layers of our atmosphere could not have been known
at the time of the Prophet. This fact cannot have been established for-
tuitously. The Quran refers to different layers in the atmosphere in
perfect accord with each other. One can also conjecture that such lay-
ers can exist in space. The creation of these harmonious layers is a phe-
nomenon visible from the microcosm of the atom to the macrocosm
of the universe. Let us remember the layers and orbits of the electron
around the nucleus of the atom. The fact that the maximum number
of orbits in the atom is seven may also be significant.
The number seven has special connotations in the Quran. As a mat-
ter of fact, “seven” in Arabic, also expresses a plurality; the expression
“seven heavens,” may either mean the number seven as the actual
number of heavens, or a plurality of heavens. This usage of “seven” in
the Arabic has been commented upon throughout history by many
exegetics. In the sura Luqmaan, 27th verse, the expression “seven
seas” is used and in the sura Repentance, verse 80 states that: “Even
if you ask forgiveness for them seventy times, God will not for-

89


give them.” So, it is said that both “seven” and “seventy” express a
plurality. A similar usage of the number “seven” expressing a plurali-
ty may also be seen in ancient Greek and Roman.

LAYERS OF THE ATMOSPHERE AND
THE OBJECTIVES THEY SERVE

We know now that atmosphere is made of layers that make life on earth
possible. The absence of any one of these layers would be the end of
life on earth. God, whose flawless art is conspicuous everywhere, dis-
plays once again His design by drawing attention - in the Quran - to
atmospheric layers. Each of these layers dutifully performs its function
contributing to the perfect performance of the whole. The fact that the
lifeless atoms of the atmosphere are in the service of man, as if forming
a conscious entity, is a consequence of God’s compassion.
The atmosphere is divided into layers, of which the (1)
Troposphere is the lowest layer, closest to the surface of the earth.
The Troposphere, which is as low as six km, extends to a height of 12
km at the equator. Atmospheric phenomena take place within the por-
tion of three to four kilometers from the surface. 75% of atmospheric
gases are in this layer. Above the Troposphere is the (2) Stratosphere
extending about 50 km up. The third is (3) the Ozonosphere, the
ozone layer in other words, which is the protector from ultraviolet rays
having lethal effects on living beings. Above lies the (4) Mesosphere
which in turn, is topped by the (5) Thermosphere followed by the (6)
Ionosphere, the upper layer reaching to a height of 500 km from the
earth. Radio waves are reflected from this layer, rendering communi-
cation possible. Above 500 km lies the fringe region known as the (7)
Exosphere, extending up to 10,000 km. The proportion of gases in
this layer is very low and divided into ions. We can thus divide the
atmosphere into 7 layers. The number 7 may change of course, if
researchers prefer examining these layers by different groupings.
However it is interesting to find that the commonly agreed classifica-
tion of atmospheric layers supports the Quranic information and it is
beyond mere interest when we evaluate it together with all other sci-
entific remarks in the Quran. Even if the reader does not find this clas-
sification persuasive, then he or she may subscribe to the alternative
understanding that the figure seven expresses a plurality, without

90

LAYERS OF HEAVENS

bringing any change in the miraculous significance of the verse. This
double meaning of “seven layers” thus leaves no loopholes.
Separating the atmosphere into harmonious layers is a modern dis-
covery. The level of scientific knowledge at the time of the descent of
the Quran did not permit making differentiation between the layers of
atmosphere. Verse 12 of sura 41 reads: “So He ordained them seven
heavens (skies) in two days (periods) and revealed in every heav-
en its affair...” making it clear that every layer served a different pur-
pose, thanks to which life on earth was possible.

91

CHAPTER 18

LAYERS OF EARTH

12- It is God who created the seven heavens and of the
earth the same number. The commands flow among them
that you may know that God has power over everything
and everything is held within the knowledge of God.
65-Divorce, 12

The 12th verse of sura 65 mentions the seven heavens and as many
layers in the earth. We already saw that the seven layers of the heav-
ens were in perfect harmony with each other, each performing its duty
impeccably. The 12th verse of the 65th sura establishes a similarity
between the heavens and the earth.
Our earth is also stratified as the heavens are, and our life on earth
depends on these layers. In the Arabic community of the Prophet’s
time, the surface of the earth was an expanse full of mystery. The
knowledge prevalent at the time did not permit man to have an
inkling of the stratigraphy. The fact that the statement in the Quran
of the atmospheric layers is almost a replica of this stratification of the
earth is another miracle.

LIFE DEPENDENT ON TERRESTRIAL STRATA

As I have already pointed out in previous chapters, the Quran’s state-
ments are not meant to be miracles as such. But the fact that these
statements reflect at the same time actualities beyond the grasp of the
scientific lore of the Prophet’s time points to announcements of
miraculous dimensions. Our aim is not only to establish truths

92

LAYERS OF EARTH

expressed therein, but rather to meditate upon the wonderful designs
of God. Thanks to the matter forming the substance of the core that
is one of the layers of our sphere, a magnetic field is produced around
our world, making life on earth possible. Had the dynamo in the cen-
ter of the earth been a little bit weaker, the magnetic field around the
earth known as the Van Allen belts (belts of intense radiation in space
about the earth formed by high-energy charged particles which are
trapped by the geomagnetic field) would fail to form an obstacle suf-
ficient enough to stop the lethal radiation threatening our world. The
harmony in the concentration of such substances as nickel and iron in
liquid form within the core of the earth renders possible the function
of the Van Allen belts. All these minutely calculated designs are creat-
ed in perfect order by our Creator in preparation for man’s emergence
upon the earth.
It took our earth billions of years to cool (it is estimated that the
earth formed about 4.5 billion years ago). Despite this fact, the core
of the earth contains lava, the temperature of which is extremely high.
The proportion of the upper crust of the earth, of the soil - on which
we live - to the world, may be likened to the ratio of the peel of an
apple to its mass. The proportion of the crust of the earth to the diam-
eter of the world is less than 1%. We are far from being conscious of
this fact as we read our book, go on a walk, eat and talk. The terrific
phenomena occurring in the core of our earth have little unwanted
effect on our condition upon the earth where we continue to live as if
by the side of a calm lake. These occurrences we qualify as terrific
because the high temperatures and magnetic phenomena are in actu-
al fact necessary for our survival. Our existence depends on these phe-
nomena without being adversely effected. The phenomena in ques-
tion are far from fortuitous and beyond our control. God is the
Author of all these correlated phenomena. It is incumbent upon us to
give thanks to our Creator in full consciousness of our human frailty
for all the beauties and perfection we are witnessing.

NUMBER OF LAYERS

The earth is made of many different and distinct layers. The deeper
layers are composed of heavier metals; they are hotter, denser and
under much greater pressure than the outer limits. One of the layers

93


is the Oceanic Crust (1), and another one is the Continental Crust
(2). Beneath is the Upper Mantle (3). Another layer is the
Asthenosphere (4) that exhibits plastic properties. Beneath is the
Lower Mantle (5). The Outer Core (6) is underneath; its liquid con-
tent with the dynamo effect generated by the rotating of the earth
forms the protective magnetic field around it. And the last layer is the
Inner Core (7).
We see that our world is made of layers whose raw material and
function vary. The figure 7 is again indicated in the Quran for the lay-
ers of the earth. If the two layers are integrated into a single layer for
study purposes, changing the figure 7, then the meaning of 7 in the
Arabic language must be taken as a plurality. A detailed examination
of God’s wonderful world shows that God has power over all things
and that God comprehends all things in His knowledge, as it is said in
the verse which we examined in this chapter.

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CHAPTER 19

WELL PROTECTED ROOF

32- And We made the sky a well protected roof. Still they
turn away from its signs.
21-The Prophets, 32

The atmosphere is a gaseous envelope of 10,000 km surrounding our
planet, invisible to the eye. Millions of meteorites of varying sizes keep
falling from space in the direction of our world. Despite its transpar-
ent structure, our atmosphere puts up a bold front against this mete-
orite bombardment like a steel shield. Had it not been for this feature,
there would have been no life on earth, and our world would have
been riddled with holes. We witnessed a sample of it when we landed
on the moon. Meteor showers kept hitting the surface and the mete-
oric bodies of greater volume penetrated the crust of the moon, dig-
ging deep holes on it. Meteors strike the molecules in the atmosphere
with a great speed, and the heat generated turns them into dust par-
ticles before disappearing in the air.
The atmosphere also has the function filtering the harmful rays of
the sun, protecting life on earth against extinction. This ingenious
design partially absorbs incident electromagnetic radiation. Thus, the
atmosphere filters the rays harmful to life while letting the rays that
foster life on earth pass through. The heavens perfectly perform the
duties and functions apportioned to them by God, and unfold before
the eyes of those able to discriminate intelligent and teleological cre-
ation. The verse refers once more to the dogmatic disbelievers blind
to these marvels. All these formations in the atmosphere show the
design behind them, namely, the creation and perpetuation of life.

95


The approximate temperature in space is -270 degrees Celsius. Our
earth is protected against this cold thanks to the atmosphere. The
atmosphere prevents the energy directed to the earth from going back
to space. The atmosphere arranges an even distribution of heat on
earth by meteorological phenomena. A hot air mass is thus carried to
parts less warm in the atmosphere, establishing a balance between the
overheated equatorial and the cold polar regions. Protection from the
lethal cold and heat is secured thanks to the perfect design of the
atmosphere. The Arabic word “sema” (meaning sky, heaven in addi-
tion to its signification of atmosphere) may have the connotation of
the entirety of space and the phenomena taking place in it, as well.

VAN ALLEN BELTS

The Van Allen belts protect us against radiation bombardment. Had
it not been for this, life on earth would have been impossible. The
lethal cosmic rays coming from the stars other than the sun cannot
penetrate this shield. These plasma clouds can reach 100 billion-fold
the value of the atom bomb dropped over Hiroshima. Thanks to the
Van Allen belts at a distance of 60,000 km from the world, the solar
winds cannot penetrate the earth we live in. The “Well protected
roof” in the verse 21:32 was the result of the speed of rotation of our
world, its position in relation to the sun, the structure, the shape and
thickness of atmospheric layers, the structure of the core of the earth,
the proportion of the constituents in its composition and the perfect
and harmonious combinations of a multitude of parameters have
made this possible. The Author of all these prerequisites for our life
cannot be other than the Creator Himself. Logic and conscience can-
not accept that all these protective measures in the sky have come
about fortuitously and that the Quran was the product of a human
intellect and genius.

96

CHAPTER 20

RETURNED BY THE SKY

11- By the sky that returns
86-The Knocker, 11

The Arabic word “raj” means “to return, to turn.” Rain is a prereq-
uisite for the perpetuation of life on earth. The water that the sun’s
rays causes to evaporate does not disappear into space. Rain and water
also returned to earth at the time of the Prophet, but scientific knowl-
edge to explain the process was lacking. Once the layers of the atmos-
phere came to be differentiated, it was understood that the
Troposphere, which is one of these layers, prevented the escape of
vapor into space and contributed to the perpetuation of life on earth.
This layer sends the condensed vapor back to earth in the form of pre-
cipitation.
Most of the phenomena that we have studied during our examina-
tion of the verse and in which the sky was likened to “a well protect-
ed roof” occur thanks to the sky’s return of certain things. The sky
protects our world by sending back the radioactive particles, radiation
and harmful ultraviolet rays coming from the space. While it reflects
back to space what is harmful for man, it prevents the evaporated
water necessary for life on earth from leaving the atmosphere. The
Quran’s reference to this characteristic of sky, explored only in the last
century, cannot be explained by the lore of the contemporaries of the
Prophet.

UMBRELLA UNAFFECTED BY ADVERSE
CIRCUMSTANCES

If the atmosphere had not been endowed with this capacity, the main-
tenance of a desired temperature to foster life on earth would be

97


impossible. Life is possible only within a narrow temperature bracket.
In the spectrum of heat ranging from the temperature in the sun to
absolute zero, life thrives only in a span of less than 1%. Once
attained, maintenance of this 1% span is difficult. A sudden fall and
rise in temperatures would also be deadly. For instance, when we feel
comfortable, say at an ambient temperature of 20 degrees Celsius, we
witness a sudden increase of temperature, rising as high as 100
degrees Celsius or there is a sudden fall to -100 degrees Celsius,
destruction would be imminent. The atmosphere’s returning power
maintains stability.
The composition of the atmosphere is as follows: 78% nitrogen,
21% oxygen and 1% carbon dioxide plus other gases. These rates are
ideal for life on earth. If, for instance, the proportion of oxygen rose
from 21% up to 22%, the chance of lightning likely to start a forest fire
would increase by 70%. Had the oxygen and nitrogen rates in the
atmosphere been in excess of what they actually are, vital functions
gaining momentum would be to the detriment of life. Had these been
inferior, these vital functions would sensibly slow down again, causing
great damage to living beings. The steady maintenance of these rates
has been possible by a series of phenomena of which the atmosphere’s
property of reflection is but one; but the lack of this one characteris-
tic would be fatal. Who would claim that this perfect umbrella
immune to all adverse circumstances was a fortuitous event? Who
would assert that our being protected and well guarded is the result
of happy coincidences that duly perform their duties in keeping for us
the water and the air vital for our survival? Our Creator has beyond
doubt designed everything to serve its purpose before infusing life to
us. The Quran He has sent was meant to enable us to behold His
wonderful creation.

27- Not without purpose did We create heaven and earth
and all between! Such is the thinking of those who disbe-
lieve.
38-Sad, 27

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CHAPTER 21

HEAVENS NOT SUPPORTED
BY PILLARS

2- God is He who raised the heavens without any pillars...
13-The Thunder, 2

The fact that the Quran speaks of scientific phenomena that could not
be accessible to the level of knowledge at the time of the Prophet is a
miracle in itself. While trying to emphasize this feature of the Quran,
we often stressed that the Quran had, 1400 years ago, spoken of sci-
entific facts that have only come to light in recent years, if not in the
course of the twentieth century. One of the facts that could not pos-
sibly be attained by observations and research at the time of the
Prophet is given in the verse quoted above. However, this discovery is
certainly not of recent date. But at the time of the descent of the
Quran, there was no general consensus about this. Even after the time
of the Quran’s descent there were still people who believed that the
world abutted mountains at both extremities.
For instance, in the New American Bible, a picture is drawn to
show how the authors of the Bible imagined the world. In that pic-
ture, the sky resembles an overturned bowl and is supported by
columns (The New American Bible, St Joseph’s Medium Size Edition,
and pp. 4-5). Ibn Abbas (d. 687 AD), Mujahid (d. 718 AD) and
Ikrima (d. 733 AD) believed in the existence of pillars (mountains)
supporting the sky, too. These persons asserted that the Quran’s vers-
es referred only to what was visible and that in the portion of space
invisible to the eye the pillars held up the sky. This had also been the
contention of the Babylonians who believed that the sky abutted on
mountains at its extremities. At the time of the Prophet, mankind did
not know that the earth was spherical and that traveling in opposing

99


directions led two people to the same spot. Therefore, the said sub-
ject of debate could not scientifically be accounted for at the time of
the Prophet. Moreover, such a bold statement would have had dele-
terious effects on the Prophet’s credibility, and objections would not
tarry to arrive. Those who claimed that Muhammad was the author of
the Quran would not be in a position to account for such a statement.
To appreciate better the value of these statements in the Quran,
our imagination must go back to the time of the Prophet and try to
guess at the mentality of the people. The Quran was revealed at a time
when the airplane and the automobile did not exist, when the actual
shape of the earth was unknown, when there was no such thing as a
world map and when the majority of Arabs were illiterate. This is to
remind the persons who claim that the authorship of the Quran
should be attributed to the Prophet or to other writers at the time of
the Prophet. So, if one considers that the statements of the Quran had
been revealed in such a situation, the miraculous character of the
explanations may gain a different dimension.

HEAVEN’S SUPPORT

In the long history of the world, man benefited from the atmosphere’s
characteristics and advantages without being cognizant of the mystery
behind this boon. How did this mass of gases come into being then?
How is it that its stability is maintained? The fact that the sky had a
“well protected roof” (Ch 19), that it possessed returning and reflect-
ing properties (Ch 20), that it was made of layers, each having its
proper function (Ch 17) and that its maintenance was without pillars,
all point to the glorious design of God.
Research conducted on planets of the solar system led us to con-
clude that none of them was surrounded by an atmosphere like the
one that surrounds our world; and the way it is designed to make life
on earth possible was a proof of the fact that God had decided that life
thrives on earth.
The gas molecules upon the surface of the planet move at a
tremendous speed. If the gravitational force of the planet overcomes
this motion, the planet would attract the gas molecules and the sur-
face of the planet would absorb the gas molecules. On the other hand,
if the gas molecules moved rapidly and could escape the planet’s grav-

100

HEAVENS NOT SUPPORTED BY PILLARS

itational field, they would pursue their travel in space. So, both the
atmosphere and the balances established took place at a stage after the
creation of the earth. The expression in the Quran, “He raised the
sky, and set the balance” (55-Gracious, 7) is in perfect accord with
the formation of the sky and the establishment of balance in it after
the creation of the world. The formation of gas molecules in the form
of the atmosphere and its fixation was possible only by the establish-
ment of a balance, a balance between the gravitational force of the
sphere and the speed at which the gas molecules travel. God contrived
a precise balance in order to raise the sky high without pillars.
However, this design had to be coupled with what was necessary for
its perpetuity.

41- Verily, God is the One who holds the heavens and the
earth, lest they cease.
35-The Originator, 41

The establishment of this balance depends on the synchronization
of a variety of data. For instance, the heat balance of the surface of the
earth depends on the position of the earth in relation to the sun,
which, in turn, will affect the motion of gas molecules. The rotation
of the earth is an important factor for the homogeneity of heat. If
there is an increase in this speed, the atmosphere will scatter; if, on the
other hand, this speed slows down, the homogeneity will be upset, for
the atmosphere will be absorbed by the soil. For the maintenance of
the atmosphere, the difference in temperature between the equator
and the polar regions and the chains of mountains like the Himalayas,
the Taurus Mountains and the Alps that forestall the terrible conse-
quences that air currents would generate are also important. The
chain of mountains contributes to the preservation of the balance by
blocking the winds blowing upon the surface of our sphere and gath-
ering the cold air at heights. The gases in the atmosphere also play an
important role in the maintenance of the atmosphere. Carbon diox-
ide, whose proportion in the atmosphere is insignificant, has the func-
tion of covering the earth as a blanket, thus preventing the loss of heat
at night. From the raison d’être of the mountain range to the creation
of carbon dioxide, from the magnitude of the earth to the position of
the sun, from the balance of heat on the surface of the earth to the
characteristics and speeds of gases in the atmosphere, everything has

101


been designed with an unerring precision in perfect conformity. An
atmosphere can function without adhering to the earth, without get-
ting scattered in every possible direction, thanks to innumerable con-
ditions.

4- Verily in these things there are signs for those who
understand.
13-The Thunder, 4

102

CHAPTER 22

GEOIDAL FORM OF THE
WORLD

30- He made the earth egg-shaped.
79-The Snatchers, 30

The Arabic word “dahw” means rotundity like that of the ostrich’s
egg. The above verse was also interpreted to refer to the shaping of
the earth in the form of an ostrich egg. Prof. Dr. Suleyman Ateﬂ, for-
mer head of Religious Affairs in Turkey, gives the following definition
of the word, based on the famous Arabic dictionary Lisan u’l Arab:
“The word ‘dahw’ means to spread out, giving (something) a round
shape.” The word “dahw” had also been defined as a game played
with walnuts. Derived from the same stem, the word “medahi”
referred to round stones. Despite the meaning of rotundity concealed
in words derived from the word “dahw” there have been translators
for whom a spherical earth was difficult to conceive, who had to trans-
late it as “to spread out.” The actual shape of the earth does have the
shape of an ostrich egg. Thus the shape of the earth is spheroid with
depressions at the poles. The exact figure of the earth which had
posed a problem throughout history was established by the Quran.
Even the books written a few centuries after the descent of the
Quran likened the shape of the earth to a tray. Beliefs according to
which the earth rested on the horns of an ox or was supported by a
fish reigned over mentalities in the Arabic peninsula and many
believed that earthquakes occurred when the fish down below waved
its tail. The Prophet had no ocean-going ship to cross the earth from
one extremity to the other, that would have supplied him with evi-
dence proving the spheroid shape of the earth, nor had he a spacecraft
from which he could have had an overall view of our world that would

103


have provided him a photographic image of it, as he was not equipped
with a camera. Our knowledge of the sphericity of the earth, which
seems to us as an established fact, was then beyond the comprehen-
sion and imagination of the majority. Therefore, the Quran’s state-
ment to this effect failed to be grasped. Men believed that the verse
referred to the plenitude of the earth, ignoring the sense of rotundi-
ty.
Thus, at a time when most of the people believed in the shape of
earth’s figure as a tray supported by an ox or fish, the Quran had
beautifully described its actual shape. The fact that ostriches abound-
ed in the Arabian Peninsula at the time must have permitted those
who inquired into this mystery to hold an ostrich egg in their hands
and examine it. The geoidal form is a gentle indication of this. The
subtlety of the Quran’s expressions provides men with evidence.

174- O people! Verily there has come to you an infallible
proof from your Lord. We have sent unto you a manifest
light.
4-The Women, 174

104

CHAPTER 23

ROLLING THE NIGHT OVER
THE DAY

5- He created the heavens and the earth truthfully. He rolls
the night over the day, and rolls the day over the night...
39-The Throngs, 5

The Arabic word for “roll” is “yukevviru.” The word is used to depict
the act of wrapping a turban around someone’s head. This word was
also used in the sense of overlapping of the night and day and vice
versa. The reason for the day’s turning into night and the night’s
turning into day is due to the spheroid form of the earth. In this verse
also we observe implied the sphericity of the world.

VIEW OF THE WORLD FROM SPACE ABOVE

During the Prophet’s lifetime it was impossible to scientifically deter-
mine the correct view. The scientific demonstration of the statements
of the Quran was only possible after the lapse of a millennium. Why
were these scientific explanations in the Quran-beyond the compre-
hension of the Prophet’s contemporaries, contradicting the hypothe-
ses prevalent at the time and likely to cause harm to their messenger,
certainly being of no benefit to him? We see that the Quran’s objec-
tive is to tell the truth at all costs. The fact that these phenomena
could be explained thanks to the advance of science one thousand
years later testifies to the universal address of the Quran and its char-
acter; it addresses not only its own time, but also the entirety of
humanity until the end of the world.

105


When the astronomers went to space, they bore witness to this
statement of the Quran and took photographs. The face of the world
facing the sun was day, while the other side was night. The rotation
of the world around its own axis made the night and day alternate,
and in some parts the transition from day to night took place simul-
taneously.
The phenomena related to the roundness of the world and the suc-
cession of days and nights are the sine qua non conditions of our life
on earth. Had our world not been of a spherical shape, had night and
day not succeeded each other thanks to its rotation, life on the face of
the earth exposed to heat would be extinct and in the portion left in
the shade vegetation would not thrive. God’s omniscience, omnipo-
tence and art, His perfect design of everything, and the miraculous
character of the Book are better understood as we contemplate them.

106

CHAPTER 24

DIAMETERS OF THE EARTH
AND SPACE

33- O society of jinns and men, cross the diameters of the
heavens and the earth, if you have the ability, then pass
beyond them. But you cannot, unless you acquire an
authorization.
55-Gracious, 33

The Arabic word for diameter is “kutr” of which the plural is “aktar;”
this refers to the fact that the heavens and the earth have a plurality of
diameters. The Arabic language has a special plural to express “duali-
ty;” the word aktar expresses a magnitude superior to one or two. We
must be careful in the case of three-dimensional objects; “diameter”
exists only in spheroid figures. In the case of a perfect sphere we can-
not speak of a plurality of diameters, for, in a perfect sphere, there can
be only one diameter. We observe in the verse the use of the plural,
which is remarkable.
This verse is particularly important, as it refers to the geoidal struc-
ture of the world. Doubts about the spheroid structure of the world
were dispelled by the law of gravitation of Newton (1642-1724).
Previously it was believed that men, the living beings and the seas
beneath the surface of the earth would have fallen down had the world
been a sphere. Isaac Newton’s law of gravitation convinced men that
their belief was false. Objections to the sphericity of the world were
henceforth withdrawn, although many people still adhered to their
former convictions. If you spoke of “diameters” of the earth, Newton
would have corrected you saying: “the diameter of the earth.” A
sphere can have but one diameter but in the geodesic sphere, which is
the actual shape of the world, this is possible.

107


CONFINES OF SPACE

The mention in the verse of “the diameters of the heavens” is also sig-
nificant. Until man took cognizance of the primeval explosion and the
expanding universe, many scientists believed space to be infinite.
Space continuously expands and wherever it expands a new and still
larger diameter is formed (this was explained in Ch. 1, 2 & 3). As a
matter of fact, scientists have likened space to an inflating balloon in
accord with the statement of the verse. Measurements taken at various
spots in space would give different diametrical results, while even
these measurements taken would change every instant. The use of the
plural for the diameter of the heavens is of towering importance, since
there is more than just one diameter and because the concept of infi-
nite space is refuted.
The equatorial axes and the diameters in between the equatorial
axis will be the longest, while the shortest diameter will be in the polar
region. Other diameters will range in between. The diameter meas-
ured from the level of the poles to the end point of the atmosphere,
the one drawn from the equator to the end point of the atmosphere,
and the diameters in between differ also.
We should like to draw your attention to a point. In a good many
translations of the Quran there are references to the confines of the
earth and the heavens, to its periphery and contours and frontiers, and
the word “diameters” is skipped. Indeed, the extremities of the diam-
eter of an area give the contour, the limits and the periphery of that
area. We draw the attention of translators to this subtle point.

108

CHAPTER 25

THE EARTH DOES ROTATE
EVEN THOUGH WE ARE NOT
CONSCIOUS OF IT

88- When you look at the mountains, you think that they
are standing still. But they are moving like clouds. Such is
the artistry of God, who disposes of all things in perfect
order. He is indeed fully aware of what you do.
27-The Ant, 88

The mountains’ features seem to make them the most stationary com-
ponents of the earth’s surface. The idea of the unattainability of
mountains led certain primitive mentalities to believe in polytheism
and fancy that the mountains were the abode of divinities.
The idea of mountain peaks being beyond man’s reach was an illu-
sion, as was also their stationary aspect. The verse refers to this illu-
sion and speaks of the motion of mountains like clouds. If the moun-
tains that had a stationary aspect did move, it would follow that the
earth itself also moved. The verse thus dismisses the idea of a fixed
world entertained as a consequence of false perception, and informed
the public of the time of the movement of mountains, likening them
to clouds.
This sign, beyond the grasp of the public contemporary with the
Prophet, led people to believe that it was a premonitory sign fore-
telling the end of the world. Even someone who had no knowledge of
the Arabic language could see that this interpretation was groundless
and conflicting with the Quran. In the verse it is stated that men
believe that the mountains are stationary, but this is an illusion. It is
impossible to deduce from the mountains in motion that this is to
take place at the end of the world.

109


WHAT WOULD HAPPEN IF THE EARTH
DID ROTATE?

These false assumptions deduced during the first century after the
Prophet may be condoned after we read the commentaries of Sheikh
Abdul Aziz Bin Baz from Saudi Arabia. As late as the 1970s, he
claimed that the earth did not move and that anyone who asserted the
contrary was considered to have committed a blasphemy. The Saudi
Sheikh spoke as follows: “Anyone who thinks otherwise would be consid-
ered to have gone astray and be called on to repent. If he does repent, so
much the better, if not, he will be declared to have uttered a blasphemy
and be put to death, his estate being forfeited by the treasury of the
Muslim State. If the earth rotated as they asserted, lands, mountains,
trees, rivers and seas would turn into an absolute chaos. The Western
lands would have changed directions and shifted to the East. And the
Eastern lands would shift to the West changing the direction of the K›bla
(Mecca), henceforth impossible to determine. As none of these happenings
are observed, the assertion that the world is in motion is a false statement
for many reasons.”
We see that the opinions entertained about the stationary charac-
ter of the earth were so firm that bigoted theologians disregarding the
revelations of the Quran could utter that anyone who thought that
the earth moved had to be subjected to capital punishment in the
twentieth century! The Quran is full of miraculous revelations, but
there is no end to the lies concocted in the name of religion. The peo-
ple who took as their guide such concoctions and merely read the
Quran as a textbook without understanding its meaning have done
the greatest harm to religion. One must understand the reliability of
the Quran and avoid all superstitions.

GALILEO’S ORDEAL

Though historically it is a rare and anecdotal reaction and not shared
by many Muslim scholars, I mentioned the bigoted reaction of a
scholar who railed against the idea of a rotating earth. The case of
Galileo, however, is known all over the world. Galileo was an Italian
astronomer and physicist, one of the founders of modern science; he
believed that the universe was created by God. His empirical and

110

THE EARTH DOES ROTATE EVEN THOUGH WE ARE NOT CONSCIOUS OF IT

observational scientific approach enabled him to be a pioneer in many
fields of science. His ordeal is well known. His postulation that the
earth rotated caused him to undergo terrible and painful experiences.
The Church had adopted the views of Aristotle and Ptolemy on the
universe and the world. This conception posited that the earth
remained fixed while the sun revolved around the moon. The Church
adopted this earth-centered view as its official credo. The Church
propounded all its views as the reflection of God’s will; to oppose
them was tantamount to taking a stand against God. We witness once
more that one of the main sources of commentaries trying to show
that religion and science are mutually exclusive were ignorant dog-
matic bigots and the religious establishments under their domination.
So has been the case with Islam.
Once man ceases to mix his own ideas with God’s, the problem
will be solved. Otherwise, man will continue committing the sin of
mixing his views with God’s revelations. Galileo Galilei, like
Copernicus and Kepler, argued that the earth moved and the sun
stood in the center. According to their contention, the earth had no
central position. The Church was not as tolerant as it had been in the
case of Copernicus and Kepler. Galileo’s adoption of the Copernican
system was refuted by the Church, and under threat of torture from
the Inquisition, he was forced to publicly recant his heretical views.
This was not the end of the ordeal; he still had to face material and
spiritual tortures. He was forced to spend the last eight years of his
life under house arrest. The story of the Church and Galilei illustrates
best the quarrel between “religion” and science. But the fact remains
that the original religion as such was not to blame, but the so-called
representatives of fabricated religion were. The Quran warns us
against those people who will show up and present themselves as
spokesmen of God’s religion as well as against the ignominies perpe-
trated for material gains.

34- O believers, many rabbis and priests devour the sub-
stance of men and hinder them from the way of God.
9-Repentance, 34

We must beware of the class of the unenlightened and opportunis-
tic who call themselves representatives of religion. True enlighten-
ment is possible only by guiding ourselves by the precepts of the

111


Quran. To adopt the Quran as our guide is the remedy against super-
stitions and the sine qua non of coming face to face with the truth.

MOUNTAINS IN MOTION

The verse we are studying in this chapter may have another sign, as
well. The terrestrial crust moves as if floating on the mantle, which is
denser. This was the reason why the continents, once a whole, were
severed from each other. The ideas posited by German meteorologist
and geologist Alfred Wegener in an article published in 1915 made
him the first serious proponent of the theory of the continental drift.
His theory was not espoused by most geologists of his time. It is,
however, accepted now as correct in principle. The continental drift is
the concept of continent formation by the fragmentation and move-
ment of masses of land on the surface of the earth. The seas and lands
are in collision with each other like floating rafts on a lake, sometime
overlapping each other. Their speeds vary between 3cm and 15cm per
year. Thus, the mountains, that appear stationary to us, are in fact in
motion along with the earth, as well as with the continent of which
they form a part.
The world we inhabit rotates around its axis and revolves about the
sun in its rapid course in space along with the solar system; in addi-
tion, we must take into account the world’s movement in relation to
the moon. We shall include also the gravitational force of other plan-
ets. Unconscious of all these phenomena, we sleep tightly, enjoy our
meals with relish, and take pleasure in reading and doing sports. A car
is considered super when it does not let us feel we are riding in it. Our
world travels at an immense speed and follows extremely complex
courses unpiloted, without our being consciously affected by them.
The verse we analyzed at the beginning of this chapter is an evidence
of the incontestable perfection of God’s design.

112

CHAPTER 26

FECUNDATING WINDS

22- And We send the fecundating winds.
15-Hijr, 22

Research conducted on physical phenomena and plants demonstrated
the importance of the fecundating property of winds. Winds play a
role in the reproduction of plants by transporting small reproductive
bodies produced in pollen sacs of the seed plants. The winds have also
the character of fecundating the rain clouds, another essential factor
for life on earth.
Before rising to the upper layers of the atmosphere, the gaseous
suspension of ultramicroscopic particles of a liquid called aerosol, gen-
erated by foaming in seas and other waters, gets mixed with the dust
that the winds sweep from the lands. These particles combine with
water vapor that condenses around these particles. Had it not been for
these particles, one hundred per cent water vapor could not form the
cloud. The formation of clouds is the consequence of the winds’ for-
mation of the water vapor in suspension with the fecundating particles
they carry. Had the winds failed to perform this duty there would not
have been any rain clouds. As there would be no rain, life could not
thrive upon the earth. However, winds have other functions as well.
Clouds charged with positive and negative electricity, weighing tons,
are swept by winds. Without winds there would be no clouds; even if
we assume that they did form, the water would then fall down upon
the seas and waters over which they condensed, and human beings,
plants and the animal kingdom would be deprived of their benefit.

113


So the clouds are formed thanks to winds, and it is thanks to winds
that rains fall over the land. Life can only thrive upon the earth thanks
to rain. We are witnessing again the perfect design of our Creator.

WINDS’ WONDERFUL SYSTEM

The Quran stresses the great role of the wind, an essential for our
lives; another example of the generosity of our Lord. Indeed, the rain
is affected, among other things, by the rotation of the earth, by the
topography, by the low and high pressure zones, etc. If our world did
not have an inclination of 23.5 degrees, the cooling and the effect of
the sun on the North and South poles would not be subject to daily
change. The difference of temperature between the equator and the
poles is reduced, the consequence being moderately blowing winds. If
the topography of the world had been different, the winds blowing
from the poles to the equator and from the equator to the poles might
turn into ravaging storms.
Mountains, planes and plateaus are designed so as to allow the
winds to penetrate every nook and corner, creating warm and cold
front systems. The wind, the rain, the mountain, the rotation of the
earth and the heat are interconnected. Whoever created one of these
elements is also the Author of the rest. This interconnection cannot
be refuted. This interrelatedness is another evidence of the oneness of
the Creator. All these subtleties, perfections and details are meant to
reflect His artistry, wisdom and unlimited power.
When a breeze blows, refreshing the sultry atmosphere we are
breathing, let us remember His munificence, as we take delight in
having been caressed by it. The wind is mathematics, art, power and
science all at the same time. All these phenomena bespeak a perfect
design behind them and show that we are not forlorn abandoned fig-
ures. The wind, regardless whether it is a gentle breeze, a brisk north-
ern wind or a sultry south wind, is still the one designed by our
Creator, governed by physical laws without which man cannot sur-
vive.

5-...and the manipulation of the winds are signs for those
who understand.
45- Kneeling, 5

114

CHAPTER 27

CLOUDS AND THE PROCESS
OF RAIN

43- Do not you see that God drives the clouds, then joins
them together, then piles them on each other, then you see
the rain comes forth from between them. And He sends
down hail from the sky, where there are mountains of it.
And strikes those with it whom He will and diverts it from
whomever He wills. The vivid flash of its lightning nearly
blinds the sight.
24-The Light, 43

Water is life. The greater portion of water that is the basic need for the
living beings on earth is in continuous motion and transformation. The
uninterrupted sequence of these successive transformations is referred
to as cycling. Water is always present in the air. It goes without saying
that this state of water differs from its state in the seas and rivers. The
formation of clouds by water in the state of vapor, the transformation
of these clouds into rainwater and their falling upon the earth as pre-
cipitation are the result of God’s impeccable cycling system. More than
1400 years ago, the Quran began to draw our attention to the facts that
today can be established only by the help of satellites. Scientists studied
types of clouds and established that they were the consequence of well-
designed systems and stages. Meteorologists examined the cumulonim-
bus clouds. The stages they described tallied with the process described
in the sura The Light, verse 43.

1- Clouds move thanks to winds: The fact that the wind is the
primary cause in the process of the formation of clouds that generates
rain is depicted in the sura, The Romans, verse 46 (In the previous
chapter, we saw the role played by wind in the formation of clouds).

115


2- Joining: Then the small clouds combine to form a single large
cloud.
3- Piles them on each other: When the small clouds join togeth-
er, updrafts within the larger cloud increase. The updrafts near the
center of the cloud are stronger than those near the edges. These
updrafts cause the cloud body to grow vertically, so the cloud is
stacked up. This vertical growth causes the cloud body to stretch into
cooler regions of the atmosphere where drops of water and hail for-
mulate. When these drops of water and hail become too heavy for the
updrafts to support them, they begin to fall from the cloud as rain,
hail, etc.

GENIUS OF A MAN?

Meteorologists have acquired what they know about the formation,
structure and function of clouds only in recent years by the help of
satellites, computers and balloons. It is significant to read about the
formation of clouds in the Quran. Today’s data are obtained through
the use of instruments and satellites that have a panoramic view of
clouds from above, otherwise, it would be impossible for men living
on the surface of the earth to have an insight into the updraft in the
clouds during their formation and the precipitation emerging from
this cloud expanding vertically.

In the verse above, the simile of “mountain masses” is an apt one,
since the cumulonimbus rain clouds at an altitude of 5-6 km present
a formation like a mountain.

While the verse reveals knowledge unavailable at the time of the
Prophet, there is no mention whatsoever of the misconceptions of the
time. Up until the 1600s the western world was dominated by the
meteorological lore of ancient Greece, itself a hotchpotch of correct
and wrong data. It was believed that the atmosphere was made up of
two different types of vapor, namely the dry and the moist; that thun-
der was the outcome of the collision of dry clouds with their neigh-
bors, and that the flash of lighting was produced by the kindling of
the dry vapor. In the verse in question no such false information has
been provided, while a description is made of the flash of lightning,

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CLOUDS AND THE PROCESS OF RAIN

along with the downfall of rain and hailstones, establishing a link
between them. The lightning flash in atmospheric electricity is the
total observed luminous phenomena accompanying a lightning dis-
charge, which is a series of electric processes by which change is trans-
ferred within the atmosphere along a channel of high ion density
between electric charge centers of opposite sign. The water droplets
within the clouds are a source of electricity. The water droplets falling
down as a result of gravitation break down into yet smaller droplets
with positively charged electricity while the surrounding atmosphere
is negatively charged. The electric charge of droplets increases at each
division into smaller units. Along with the emergence of the electrical
charge as a consequence of disintegration of water droplets, the ice
crystals at the upper portion of the cloud gain positive electricity
charge, thus separating from the atmosphere with negative charge and
increasing the electrical charge of the cloud. This process results in an
electric arc, i.e., a flash of light. The verse draws attention to the con-
nection of the precipitation with the flash of lightning, leaving out the
wrong information that attributes this process to the kindling of
clouds. Describing the meteorological process that creates rain accu-
rately, while eliminating the false ideas predominant at the time suc-
cessfully, cannot be explained as pure coincidence or the genius of a
man.

12- It is He who shows you the lightning for fear and hope,
and raises heavy clouds.
13-The Thunder, 12

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CHAPTER 28

DUE MEASURE IN RAIN

11- And He is the One who sends down water in due meas-
ure from the sky, to revive dead lands therewith. Similarly
you will be raised.
43-Vanity, 11

Rain is one of the gifts of God to man. In the verse above, God says
that the rain has its own mathematics and that it is sent according to
“due measure.” Water on earth is subject to an impeccable process
and passes in due order from the state of liquid to the state of gas and
solid. It has a marvelous balancing power, as it balances energy while
satisfying the vital needs of the living being.
You would not have gotten an answer if you were, a century back,
to ask a scientist whose field of interest was rainfall in particular, “Is
there a measure in the rainfall; can it be quantified?” Being ignorant
of the meteorological phenomena going on in every part of the world,
the scientist would not have been in a position to say anything on the
issue. The Quran told us 1400 years ago that the rainfall had a certain
measure. Research conducted in the last century revealed the process
of rainfall, shedding light over the cycling characteristics of water.
One of the facts discovered was that the earth’s annual rainfall was
always of the same amount. The amount per second varied between
16-17 million tons. Thus, the amount of rain falling was above 500
trillion tons a year while an equal amount evaporated. These yearly
values remain constant. This constancy was of great significance in
establishing the ecological balance of the world. The scientist of a few
centuries back could not have estimated the amount of the rainfall in
the region where he lived since the precipitation yearly changed

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DUE MEASURE IN RAIN

according to region. He might have concluded, therefore, that rain is
not quantifiable.

CALCULATIONS RELATED TO WATER CYCLE

The rainfall and cycle of water involve complicated calculations. To
give you an example, researchers were curious to know the reason for
the maximum temperature of the upper portion of the tropical ozone
layer which was maximum 28 degrees Celsius, despite the sun’s con-
tinual warming of the water. Their research produced the following
finding: the factor that prevented the overheating of the ozone layer
in warmer regions was not merely water vapor, but at the same time
the shadow cast by clouds. In the shade, the temperature dropped.
The shield prevented the earth from overheating. Water vapor also
exerts a greenhouse effect. Along with carbon dioxide, methane and
other gases, it creates an invisible insulation layer in the atmosphere.
This layer prevents the totality of every radiation coming down on
earth under normal conditions from getting lost in the space where
cold is reigning. Water vapor forms 60% of the “natural greenhouse
effect,” making the basic climate of the earth relatively warm. All these
things are finely calculated; we can gain an insight into this if we
examine the greenhouse clouds revolving around the planet Venus.
The dense clouds muffle it, so that only half of the sun’s rays reach it.
The quantity of 97% carbon dioxide there creates a super greenhouse
effect and the temperature rises up to 500 degrees Celsius. This tem-
perature far exceeds the temperature range in which man can live. The
water cycle on earth, passing through the states of liquid, cloud and
water vapor, is calculated with precision.
In contradistinction with the general properties of water, the
clouds do not freeze, even at a temperature of - 30 degrees Celsius.
As it is stated in the Quran, there are masses of clouds as large as
mountains, but they do not freeze into mountains of ice to fall upon
the earth. Had it not been for this precise calculation in the formation
of clouds and the rainfall and for the ideal arrangement of the chem-
ical composition of water by its Creator, the system would certainly
not function.
When we throw an object of a few kilograms from a balcony, we
can follow its descent. If we empty a large pan full of water from the

119


balcony, we can observe the splash on the ground. The fall of tons of
water from above, thanks to God’s programming, is so arranged that
water coming down in drops from above is a blessing rather than a
natural disaster. This is the wonderful artistry in the physical rules
imposed by God. Such a balancing of acceleration is definable in phys-
ical formulas. This definability, this calculation is due to God’s cre-
ation of rain in “due measure.”

RAIN IS LIFE

In the same verse, God speaks of the rain’s regenerative power. It is a
well-known fact that dry land is revitalized by rain and the vegetation
becomes lush once again. The basic element of the animate being is
DNA in which the hydrogen bonds keep changing, perpetuating life.
This hydrogen is exchanged with the hydrogen that emerges during
the ionization of water. A dehydrated living being is like a frozen
skeleton even though it may preserve its DNA and genetic code; it
cannot reproduce or move. Only when the water comes up and lends
the hydrogen from its disintegrated ions can the code be activated.
Such characteristics can be observed in living microorganisms like
microbes. The more developed living beings cannot recover their
vitality when fresh water is supplied, as their tissue surfaces have
already deteriorated. Rain is thus the source of regeneration of plants
and bacteria. The last sentence of the verse that reads: “Similarly you
will be raised” evokes the following association in our mind: God
sends down rain in predetermined amounts, by which plants and bac-
teria that are near death are resuscitated. The rising of man from the
dead is no problem for God, who knows the measure of all things.
God, who devised the system of regeneration of plants and bacteria
through a well-calculated amount of rain, will raise man from the dead
according to the measures and knowledge in His wisdom. The sprout-
ing of vegetation from the dead soil is something our eyes behold.
What we see is the evidence of the facility by which our Creator will
re-create His creation whose measure, calculation and formula are
known only to Him.

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CHAPTER 29

UNDERGROUND WATERS
AND WATER CYCLE

21- Do not you see that God sends down water from the
sky and places it into underground springs.
39-The Throngs, 21

The rainfall and its role in our lives as mentioned in the Quran give us
correct information. Had we been living in some other periods of his-
tory, we could not have grasped it. Now we are in a position to under-
stand this, as the world’s water cycle has been made clear by the
knowledge provided by contemporary science. If we compare the
ancient lore about water with the information contained in the Quran,
we realize that the Quran’s communications are free from errors, as
always.
Let us take up the verse of the Quran that speaks of the formation
of underground waters as a consequence of the rainfall (sura 39, verse
21). Was this fact, which is no mystery for us today, as clear in the
minds of the ancients as it is in ours? Two specialists, G.Castany and
B. Blavoux, give the following account: “According to Thales, the
waters of the ocean that gushed out in the air by the pressure exerted by
winds blowing from the depths of continents fell back down, penetrating
the earth. Plato shared this view and believed that its return to the ocean
was caused by a huge whirlpool. Aristotle contended that the vapor that
rose from the earth condensed in the cool recesses of mountains, forming
subterranean lakes and spring waters that were fed by these lakes. The
first significant discovery of water’s perpetual cycle was by Bernard
Palissy in 1580. According to him, underground springs were formed by
the penetration of rain water into the earth.”

121


The view adopted during the Middle Ages was Aristotle’s.
According to this erroneous view, water springs were fed by under-
ground lakes. Remenieras gives the following account: “The concepts
of purely philosophic character about the natural phenomena related to
waters had to wait until the Renaissance in order to yield their places to
impartial observations. In the Renaissance, Leonardo da Vinci (1452-
1519) argued against the assertions of Aristotle. Bernard Palissy in his
work ‘Discours admirables sur la nature des eaux, des fontaines, de la
terre, etc.’ gives a clear account of water’s perpetual cycle with special ref-
erence to feeding of underground springs by rainwater.”
The knowledge that underground springs were fed by rainwater
provided in the Quran was first postulated in the 16th century in
Europe against Aristotle’s contention. The prominent figures of phi-
losophy like Thales, Plato and Aristotle had made errors in the
accounts they gave of water. Muhammad in the desert, who had no
other claim than that of being a messenger of God, proved to be cor-
rect when he uttered the related statements of the Quran.

203- Say: “I follow only what my Lord reveals to me.”
These are enlightenments from your Lord, and guidance,
and mercy for those who believe.

RAINWATER PURE TO DRINK

68- See you the water which you drink?
69- Do you bring it down from the clouds or do We?
70- If We wish, We can make it salty. You should be thankful.

All sorts of details related to the water cycle have been impeccably
designed by God. The physical laws and the chemistry of water reflect
the fine calculations behind it. The fact that rainwater contains no salt
is again a blessing. We saw that the rain was the consequence of evapo-
ration of water. More than 90% of water that evaporates has, in its ori-
gin, oceans and seas with salt waters. The rules that govern the evapo-
ration of water are arranged in order that the water is purified and dis-
posed of its salt content and other impurities. The water of oceans and

122

UNDERGROUND WATERS AND WATER CYCLE

seas is not potable, while rainwater is, thanks to the evaporation process.
In the Quran, reference is made to pure water coming from above.

48- “And we send down pure water from the sky”

The Quran informs us that water was created after the formation
of the earth.

31- From it, He produced its own water and pasture.
79-The Snatchers, 31.

At the time of the Quran’s descent, the first stages of creation of
the earth were a mystery. The fact that the emergence of water on the
surface of the earth was a phenomenon that took place after the cre-
ation of the earth, as mentioned in the Quran, is a miraculous state-
ment. The earth in the beginning was extremely hot. As it gradually
cooled down, heavy metals like iron settled in its center, while granite
and oxides remained at the upper layers. As a result of the cooling, an
outermost solid layer formed. When the surface temperature fell
below 100 degree Celsius, the water in the depths rose to the surface,
forming the oceans and seas. This emergence of water is in perfect
accord with the account given in the Quran.

PROPERTIES OF WATER

The proportion of water on the earth is of great importance. Had lands
extended into an expanse larger than the seas, the difference between
night and day temperatures would have been higher and the greater
portion of the living space would turn into a desert. The fact that waters
form more than 70% of the surface of the earth is the result of an intel-
ligent design. Had the water displayed disintegrative properties like cer-
tain acids during chemical reactions or remained unaffected like argon,
it could not perform its function in the universe and in our bodies.
Chemical laws have special applications for water, so essential for life.
All other substances, whether solid or liquid, contract as they grow
cooler. The volume of a substance in solid state is smaller and denser.
Water, however, has quite different characteristics. Water, like any other

123


substance, contracts until the temperature drops down to +4 degrees
Celsius. Nevertheless, as the temperature continues to fall, it begins
expanding, unlike other substances. That is, its volume increases. When
it freezes, it expands still further. That is why it floats on the surface
instead of sinking. All other substances behave differently; in solid state
they sink. Thanks to special chemical relations proper to water, life
becomes possible in the seas. Had the density of ice been greater than
the density of water, the frozen water in lakes and seas would have sunk.
And as there would be no layer of ice on the surface, the freezing
process would continue upward. In this way, the depth of the oceans,
seas and lakes would be transformed into mountains of ice and when the
temperature in the atmosphere became warmer only a thin layer of
water would thaw; thereby the aquatic life would come to an end.

MARVELLOUS CHAIN AND WEAKEST LINK

The other chemical properties of water are such that they allow life to
perpetuate. Thanks to its chemical properties, plants carry water from
the depths of the soil up to the top of large trees (which distance can
be measured in meters). If the surface tension of water were low, as in
the case of many other liquids, the plants could not absorb water. This
would be the end of the vegetation and animal kingdom.
We have so far covered many essential subjects vital for our life on
earth. The subjects covered ranged from the precise regulation of the
velocity of the atom in the aftermath of the primeval explosion to our
remoteness from the sun, from the features of the atmosphere to Van
Allen belts, from the surface temperature of the earth to the heat in
the depths of the earth; the least change in any one of these creations
would be the end of our lives. Our life depends on a chain of phe-
nomena with thousands of links, each one being in perfect order and
of extremely complex structure. This chain may break at its weakest
link. So, the chain’s life entirely depends on that particular link.
Supposing that each of the prerequisites making life possible dis-
played excellent performance of its function; if a seemingly insignifi-
cant event like water’s tension were ignored, our life would vanish. All
these minutiae are so many evidences of precise calculation by our
Creator, Omnipotent and Omniscient.

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CHAPTER 30

BARRIER BETWEEN SEAS

19- He has let free the two seas meeting together.
20- Between them there is a barrier which they do not transgress.
55-Gracious, 19-20

A famous French oceanographer, J. Cousteau, gives the following
account as a result of his studies in water barriers: “We studied the
assertions by certain researchers about barriers separating seas, and
noticed that the Mediterranean Sea had its own salinity and density and
housed autochthonous fauna and flora. Then we examined the water of
the Atlantic Ocean and discovered features entirely different from those
of the Mediterranean Sea. According to our expectations, these two seas
that merged in the strait of Gibraltar should present similar character-
istics in terms of salinity, density and other properties. The two seas pre-
sented different features even though they were adjacent. This greatly
puzzled us. An incredible barrier prevented the two seas from coming
together. The same sort of a barrier had also been observed in Bab Al-
Mandab in the Gulf of Aden connecting with the Red Sea. Subsequent to
our observations, further researchers made it clear that the seas which had
different characteristics had some barriers.”
This fact that astounded oceanographers was revealed 14 centuries
ago in the Quran. This aspect, not visible to the naked eye and appear-
ing to be in conflict with the properties of water known to man, was
first revealed to men in the Arabian peninsula, men who were not at
all experienced in any sense with oceanography.

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THE COLORFUL WORLD IN THE DEPTHS
OF THE SEA

The barriers between adjacent seas demonstrate a rich diversity, a
result of the perfect planning of God. Wherever we turn our gaze, the
complexion of human beings, the infinite diversity of flowers, etc.,
demonstrate the marvelous diversity of God’s creation.
The Quran refers to the waters that do not coalesce. This is
because of a physical characteristic called “surface tension.” Thus,
neighboring seas present different densities, salinity rates and compo-
sitions. These differences enable media that permit different species to
coexist. Thus, fish, plants and microorganisms living under water
present untold varieties. Water, that usually mixes easily, can turn into
a wall thanks to God’s imposition and operation of physical laws, con-
tributing to this variety. This fact is not affected by strong waves and
currents. This property to which the Quran refers is a miraculous
statement unknown at the time of the Prophet and presents clear evi-
dence for the man of understanding.

53- He is the One who has set free the two seas; one is
sweet and palatable, and the other is salty and bitter. And
He made a barrier between them, a partition that is for-
bidden to be passed.
25-The Distinquisher, 53

126

CHAPTER 31

DARKNESS AND INTERNAL
WAVES IN THE SEAS

40-... or is like the darkness in a deep sea. It is covered by
waves, above which are waves, above which clouds.
Darkness, one above another. If a man stretches out his
hand, he can hardly see it. For any to whom God gives not
light, there is no light.
24-The Light, 40

The construction of submarines dates back to the 17th century. A ves-
sel that navigated under water was first contrived in 1620 by C.
Drebber. Submarines developed rapidly, and in 1954, nuclear sub-
marines were made. The development of submarines made possible
the study of submarine geology and topography, and life in the depths
of oceans. Collection of data had been possible thanks to the means
developed in recent centuries without which a man could not dive to
a depth more than 50 meters.
At a depth of 200 meters from the surface of the sea, darkness
reigns. At this depth, then, “If a man stretches out his hand, he can
hardly see it,” as described in the verse. The bottom of seas and
oceans are pitch dark. While broad daylight reigns on the surface, 200
meters below it is again completely dark. At the time of the descent of
the Quran, there were neither scientific data nor knowledge based on
observation about the darkness reigning in the depth of seas. Just as
it told about many aspects of heavenly phenomena comprehensible by
man without the help of satellites, the Quran also provided informa-
tion about submarine life in the depth of seas and oceans hardly acces-
sible to man without submarines and instruments. The Quran - whose
range of information is vast enough to cover everything, from the

127


space high above down to the depth of the seas - itself proves its
divine origin by the very fact that it is flawless.

WAVES ABOVE WAVES

In general, we have the impression that the wave only breaks on the
surface and that the water underneath is calm and still. That is why the
expression in the Quran, “by waves, above which are waves,” may
seem puzzling. These waves were discovered in 1900 and are as
described in the Quran. The dark depth of the sea contains these
waves topped by the waves on the surface.
In the verse, we also observe the motion of light. The sun’s rays are
refracted as they strike the clouds and lose some of their lumines-
cence. The rays that reach the surface of the seas diffract as they con-
tinue their journey in the spectrum, the first layer holding onto the
yellow, while the second holds onto the green; in the last layer, the
seventh in fact, the blue disappears. Thus, as the journey goes further
downward, light vanishes. The sunlight refracted in the clouds, the
light that vanishes in the levels of oceans, completely disappears in the
depths of oceans and cannot light the bottom. Not even fish can see
their way unless they themselves generate some form of light.

6- Say: “The Quran was sent down by Him, who knows the
mystery that is in the heavens and the earth: verily He is
Forgiving, Merciful.”

128

CHAPTER 32

MOUNTAINS AS PEGS

6- Have We not made the earth habitable?
7- And the mountains as pegs?
78-The Event, 6-7

Mountains are often mentioned in the Quran. The simile of pegs
seems to be preternatural in the light of geological findings of the last
century. The mountains we observe on the surface of the earth rest on
immense strata that may be ten to fifteen times as deep as the portion
remaining on the surface of the earth. For instance, the highest moun-
tain on earth, whose peak attains an altitude of 9 km from the ground,
possesses a substratum that goes about 125 km into the depths of the
earth. For a peg to be able to fulfill its function, the length of the por-
tion stuck in the earth is important. The same holds true for the
mountain.
There also exist mountains rising from the bottom of seas that also
possess substratum. These substrata support the visible portion of the
mountains in accordance with the Archimedean principle. These sub-
strata were unknown until a few centuries back, let alone during the
time of the Prophet. The simile in the Quran is once again a miracu-
lous statement.

FUNCTION OF MOUNTAINS

In geology textbooks that have not been updated, information is not
available about the role the mountains play, the role of stabilizing the
crust of the earth. However, there are some publications on this issue.

129


The book entitled “Earth” is one of the many now on the market.
Frank Press, author of this book, is the president of the Academy of
Sciences, adviser to Jimmy Carter, ex-President of the USA. This
author likens the mountains to wedges, the greater part of which
remain underneath the surface of the earth. In this book, Dr. Press
explains the functions of mountains, drawing special attention to their
important role in stabilizing the crust of the earth. This information
exactly matches the statement in the Quran:

31- “And We have set on the earth mountains standing
firm lest it should shake with them.”
21-The Prophets, 31

Actually, the crust of the earth floats on a liquid. This outermost
layer of the earth extends 5 km from the surface. The depths of the
mountain strata go as far down as 35 km. Thus, the mountains are
sort of pegs driven into the earth. Just like the pegs used to stabilize
a tent on the ground, so these pegs stabilize the crust of the earth.
Mountains are the outcome of collisions between strata of the earth’s
crust; the result of the encroachment of a given stratum on another
one. These strata that go deeper and deeper enable the crust layers to
integrate.
Isostasy is defined in the Webster’s Third New Twentieth Century
Dictionary as follows: “Isostasy is the general equilibrium in the
earth’s crust, maintained by a yielding flow of rock material beneath
the surface under gravitate stress, and by the approximate equality in
mass of each unit column of the earth from the surface to a depth of
about 100 km.” At a time when mountains were viewed as mere
prominences, the Quran’s reference to mountains’ strata invisible to
the eye and their stabilization role leaves us in awe.

130

CHAPTER 33

FAULTS ON THE EARTH’S
SURFACE

12- By the fractured earth.
86-The Knocker, 12

In the verse preceding the above verse (The Knocker, verse 11), the
returning property of the sky was stressed; this refers to phenomena
unknown to men 1400 years ago (Chapter 20 of the present book).
In the above verse there are also factual implications that the public
during the Prophet’s time did not know. As faults had not yet been
discovered, the verse was believed to refer to the opening of the earth
for the sprouting of vegetation.
In the post-Second World War years, scientists intensified subma-
rine research activity with a view to having access to precious metals
and minerals. During this research work, they came across something
quite unexpected; the bottom of the seas were covered with fissures
that came to be called “faults” or “cracks.” If we draw an analogy
between the period that has elapsed since the second world war until
today with the period that has elapsed from the time of the descent of
the Quran 1400 years ago, when there was reference to this informa-
tion in the Quran, we can better appreciate the value of this reference.

EVERYTHING IS INTERCONNECTED

The Quran now draws our attention to the sky, now to the earth, dis-
playing the hidden mysteries and inciting us to inquire into them. As
is the case with the sky, so it is with the depths of the earth-endless
mysteries waiting to be unraveled. The “fractured earth” referred to

131


in the verse is of towering importance from the point of view of estab-
lishing a connection between the magma under the ground and the
surface. These cracks also play a decisive role in the formation of the
submarine topography.
Information about the faults is also important as it provides us with
detailed knowledge about earthquakes. Big earthquakes occur along
the fault lines on the crust. Differentiated movements in the huge
masses of substrata form a strain along the fault line. The rocks on
each side of the cracks try to resist it before the crust gives way.
In any single earthquake, the amount of slip, in other words the
relative displacement of the two fault surfaces, may be a few inches, it
is so even in big earthquakes. Studies have been carried out on faults
to map out the regions likely to suffer greater damages, the require-
ments for the construction of edifices to resist the tremor.
The greatest fault upon the earth is the one that stretches from
Greenland’s offshore to Antarctica. The second largest one stretches
along the Pacific Ocean along the Western shore of North and South
America. The third important fault lies in the depths of the Asian con-
tinent under the Himalayas and follows the South Asian direction.
Along with these greater ones there are shorter ones as well.
The Quran directs our attention to places where earthquakes can
be expected to take place. If we give up our custom of reciting the
Quran merely for the souls of those who have departed, and take it as
a guide for our life, we can reach the truth hidden in it.

89- We have sent down to you a Book explaining all things,
a guide, a mercy and glad tidings for those who submit.
16-The Honeybee, 89

132

CHAPTER 34

EARTHQUAKES’ MESSAGE
AND HEAVY BURDENS

1- When the earth is severely quaked.
2- And the earth throws out its heavy burdens.
3- And man enquires, “What has come over it?”
4- On that day, it will tell its information.
99-The Earthquake, 1-4

The Arabic word “zilzal” means “earthquake.” The above verses are
quoted from the sura The Earthquake. These verses are believed to
refer justifiably to the earthquake expected to occur in the end of the
world; however, we should take due notice of its wider sense, depict-
ing earthquakes in general. The fourth verse announces that men will
be informed on that day. A terrible disaster like an earthquake associ-
ates in one’s mind destruction in the first place causing material dam-
age and bodily injury, leading to a general terror and panic. This
announcement must have astounded the public.
To establish a link between earthquakes and knowledge of certain
facts seemed inconceivable to people up until the last century. Today
we have a great many data in our possession regarding the ground
beneath our feet, thanks to earthquakes. The shortest radius we could
draw from where we might be to the center of the earth is longer than
6000 km, a distance we can never cover. Yes, an earthquake provides
information about that portion of the earth inaccessible to us.
(During the earthquake to take place at the end of the world, it is pos-
sible that men will be further enlightened on subjects beyond His pre-
diction. We certainly do not assert that the verse’s meaning is limited
to our interpretation.)

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BURDENS OF THE EARTH

The second verse of the sura Earthquake is interesting in that it refers
to the burdens of the earth. Years have gone by and men have failed
to understand what those burdens might be. The widely accepted
interpretation was that the sura referred to the earthquake that was
going to take place at the end of the world when the dead would be
resurrected and treasures hidden underground would rise to the sur-
face. No one could have guessed that the ground beneath was formed
of dense and heavy matter that would rise to the surface. References
to earthquakes in the Quran contribute to our better appreciation of
them. Let us not forget that people believed at the time that the earth
rested on the horns of an ox or on a fish whose tail, when it moved,
produced earthquakes (The commentary of Ibn Kethir is an example).
The fact that the Quran made no reference to such false beliefs is
another indication of its miraculous character.
The more we know about the contents of the Quran and about the
universe, the more we appreciate God’s artistry and the perfection of
his religion.

9- Say: “Are those who know equal to those who do not
know? Only men of understanding take heed.”
39-The Throngs, 9

134

CHAPTER 35

FORMATION OF PETROLEUM

4- He brings out the pasture
5- Then turns it into a blackish floodwater.
87-The Most High, 4-5

Petroleum is primarily the outcome of a long process during which
herbage like algae and fern in the interstices of rocks is exposed to the
chemical effects of various bacteria. Today the origin of petroleum is
believed to be organic material. Pastures created before man was cre-
ated were destined to turn in time to petroleum within the framework
of the ecological balance of the world. Oily organic residues decom-
posed beneath the floor of the seas for millions of years. The underly-
ing oily substance eventually was transformed into petroleum.
Petroleum presents the properties of “floodwater.” Petroleum,
more often than not, moves away from where it was originally formed.
It does not have a settling property. Petroleum behaves like flood liq-
uid, traveling long distances and collecting at spots where it comes
across hard rocks without pores. Petroleum beds have been discovered
in places where they were found as deposits, hindered from continu-
ing their course.

In brief, petroleum, as described in the verses, is

1. made of organic matter,
2. blackish and
3. moves like floodwater.

PETROLEUM’S PLACE IN OUR LIFE

Until the mid-nineteenth century, crude petroleum was collected at
places where it had leaked to the surface. Because it mixed with water

135


where animals quenched their thirst and with wells drilled for drink-
ing water, it was considered to be a nuisance. In the 1850s Ferris, and
Kier who succeeded him, initiated studies that led to its use as fuel for
lamps. Edwin L. Drake discovered petroleum beds at a depth of 21
meters, on August 27, 1859. As petroleum was more reliable than
whale fishing and much cheaper to be consumed as lamp oil there was
a ready market; and the petroleum era was thus ushered in.
God had devised the composition of this substance in such a way
that it serves different purposes in many aspects of our life. Some of
the best known derivatives of petroleum are fuel oil, petrol, and paraf-
fin oil. Derivatives less known find their usage in the manufacture of
candles and wax, perfumes and cosmetics, even in substances used in
cheese production wherein it prevents the cheese’s decomposition.
Still other petrol oils are used in the following products: insecticides,
acetone used in nail polish, artificial rubber, plastic material, chemicals
used in the production of detergents and certain drugs containing
petroleum derivatives. Last but not least, many textile products also
contain petroleum in their composition.
The story, whose beginnings go back to the decomposition of pas-
ture, continues with the petroleum beds in the depths of the soil, with
the production of detergents, t-shirts and nail polish. In verses 4 and
5 of the sura The Most High, there are allusions to petroleum. The
three verses that precede it mention that God said that everything was
given in due order and proportion.

1- Glorify the name of your Lord, The Most High
2- Who creates and proportions
3- Who determines in due order and guides.
87-The Most High, 1-3

136

CHAPTER 36

RESPIRATION AND
PHOTOSYNTHESIS

18- And the dawn as it breathes.
81-The Rolling, 18

The verb to breathe is a term originally used to describe the process
in which many living organisms take in oxygen from their surround-
ings and give out carbon dioxide. But what has respiration to do with
the dawn? What brings together these two seemingly incongruous
subjects? Does something new happen in the daylight different from
the night? These questions were bound to remain unanswered until
the time the process of photosynthesis came to light, the synthesis of
simple carbon hydrates like glucose and starch from carbon dioxide
and water, with the liberation of oxygen, using the energy of light, in
green plants chlorophyll being the energy transformer. Nutriments of
high-energy content formed as a result of this process, called photo-
synthesis, are stored in tissues while oxygen is given out. Briefly stated,
photosynthesis is a metabolism process in contradistinction with res-
piration. During respiration, carbon hydrates mix with oxygen, break-
ing down into the component elements of water and carbon dioxide;
the end products of the reactions during respiration are the primary
substances of photosynthesis.
This phenomenon takes place only during the day. Photosynthesis
is dependent on the energy of light and cannot be realized in the dark.
When the “dawn breaks” as described in the verse, light shines and
oxygen, the sine qua non of respiration, begins to be given out by
plants. This makes clear the reason of juxtaposition of words
“breathe” and “dawn” in the verse.

137


WHAT WOULD HAVE HAPPENED HAD THERE
BEEN NO PHOTOSYNTHESIS?

Energy is absolutely necessary for living organisms. This energy,
which contributes to the functioning of our muscles and heart, and
plays an important role in the chemical reactions of our body, is sup-
plied by animal products and vegetables. The primary source of the
energy contained in nutriments is the sun. At night, the sun’s rays do
not reach us. The “dawn” is the time these rays begin to reach the
earth. The plants that receive those rays transform this light energy
into chemical energy through the process of photosynthesis.
Regeneration and growth of plant tissues depend on this energy.
While the plant continues to grow using this energy, it stores some of
it in the form of chemical energy. A man or an animal that consumes
this plant receives the energy it contains. This perpetuates the chemi-
cal reactions in their bodies and stores energy in their tissues.
Consequently, the energy we derive from animal products and plants
is the energy coming from the sun through the plants, forming the
initial stage of nourishment. Had there been no process that enriched
the oxygen in the air, the oxygen available in the atmosphere would
have been exhausted by now. Thanks to this process that begins at
dawn can we breathe. At the time of the descent of the Quran, peo-
ple knew nothing about photosynthesis or transformation of oxygen
and carbon dioxide in the atmosphere, or again, about the role played
by the sun’s rays in the realization of this process. The establishment
of such a connection between the dawn and respiration in this verse
astounds us once again.
Energy is absolutely necessary for all biochemical processes funda-
mental to living organisms. The energy is the result of the breaking
down into elements of nutriments stored in the cells. When they come
into contact with oxygen during this process, the chemical energy
stored in molecules of the nutriment is released. This is a reaction sim-
ilar to the phenomenon that takes place when a piece of wood kindled
gives out heat and light. So the act of respiration must not be consid-
ered exclusively as an exchange of oxygen and carbon dioxide, but as
a more complex process that forms the basic energy source of plants
and animals.
Had God not created the various requirements for photosynthesis,
such as, for instance, the chlorophyll necessary for the plants’ realization

138

RESPIRATION AND PHOTOSYNTHESIS

of photosynthesis, not a single organism would survive. Like many
phenomena in the universe, photosynthesis, the transformation of
oxygen and carbon dioxide necessary for respiration, is a part of the
great and perfect design.
Knowledge of photosynthesis is of fairly recent origin. Scientists
have conducted major research projects; among others, those of the
team headed by Melvin Calvin, an American chemical engineer, are of
great import. This team was awarded the Nobel Prize for chemistry in
1961.
The photosynthesis that enables us to breathe and supply oxygen
can be epitomized as follows:

Light energy (coming from the sun) + Carbon dioxide (coming
from the air) + Water = Chemical energy + Oxygen.

The chemical formula is:

Light + 6CO2 + 6H2O = C6H12O6 (Glucose) + 6O2

139

CHAPTER 37

DIFFICULTY OF ASCENDING
TO THE SKY

125- ...And whomever He wills to send astray, He makes
his bosom narrow and strained as if he was ascending into
the sky.
6-The Cattle, 125

A person subject to spells of dejection and who feels strained is likened
to a person who is ascending to the sky. We know today that during
ascension, atmospheric pressure gradually decreases, rising blood
pressure causing strain on the functioning of heart and veins topped
by lack of oxygen, which in turn influences the lungs, making one feel
constricted. If one persists going even higher, there comes a moment
when the individual loses his life.
There were no airships or aircraft at the time of the Prophet.
Torricelli was the person who in 1643 invented the mercury ther-
mometer with which he demonstrated that the atmosphere exerted a
pressure. To speak of a decrease of pressure at the time was out of the
question. Nor was there reliable information about circulation of the
blood or lungs. One can guess that men climbed heights and had dif-
ficulty breathing as they went higher and higher. In the verse, how-
ever, ascension is toward the sky. A person experiencing difficulty of
respiration on top of the mountain he has climbed may attribute this
difficulty not to the lack of sufficient oxygen at the high altitude to
which he has climbed. The verse speaks of a process that takes place
as one rises to the sky. The question is not of the experience one has
on the top of a hill. Ascension to skies has a much wider connotation.

140

DIFFICULTY OF ASCENDING TO THE SKY

OPTIMUM PRESSURE AND OXYGEN
FOR PERPETUATION OF LIFE

The oxygen and pressure ratio being ideal, a man’s bodily functions
run across no difficulty from sea level up to a height of 3000 meters.
At altitudes ranging from 3000 to 5000 meters, elevated blood pres-
sure and difficulty breathing are experienced. At an altitude of 7500
meters, the tissues are badly in need of oxygen. Above this height, a
person experiences a blackout; the blood circulation, the respiration
and the nervous system begin to falter. Changes in atmospheric pres-
sure affect the circulation, increasing the pressure of the blood run-
ning through the veins and arteries. The balance of gases in the vacu-
ums of the body and the distribution of gases in the blood and tissues
(in particular of the nitrogen) is upset. The mechanical effect of a sud-
den rise and fall in blood pressure results in the rupture of blood ves-
sels. Effects of the changes in gas volumes may be grouped as follows:
eardrum ruptures, inflammation of the middle ear, sinusitis due to
change in the volume of air in the sinuses, toothaches (dental carries),
difficulty passing gas, and colic...
Thanks to the ideal proportion of oxygen, we can comfortably
breathe and our circulation functions properly. Prof. Michael Denton
says that if the density of the air had been a little higher, the air resist-
ance would reach great proportions and it would be impossible to
design a respiratory system to supply enough oxygen for a breathing
organism. Between the possible atmospheric pressures and the possi-
ble oxygen proportions, looking for an optimum digital value for life,
the bracket we come across is a highly limited one. The fulfillment of
so many requirements for survival within this narrow bracket certainly
points to perfect design.
The perfection of God’s creation becomes once more manifest in
the course of our study of the atmospheric pressure, in harmony with
the oxygen content of the air, suiting our biological makeup.

141

CHAPTER 38

MAN AND POLLUTION

41- Corruption has appeared on land and sea because of
what the hands of people have earned, He thus lets them
taste the consequences of their works that they may return.
30-The Romans, 41

Man has been paying the cost of damages he has inflicted on his sur-
roundings and nature throughout centuries. Passion for more money,
sloth and irresponsibility have made man blind to the fact that he is
part of his natural environment and that the damage he causes it will
unavoidably affect him. The development of environmental con-
sciousness in man, who has suffered from damages of his own doing,
is a recent event. Environmental awareness only received special
emphasis in the world after 1970.
In a century and place where environmental awareness cannot be
said to have existed, the reference made in the Quran to this fact, that
is to the corruption caused in the land and the sea on account of that
which men’s hands have wrought, is a lesson of great scope. We trans-
late the Arabic word “bahr” as “sea” (However, it may also designate
large lake, reservoir, inland sea, waterway, etc.). We are advised that
we are not allowed to dispose as we like of nature’s endowments since
otherwise we shall have to pay for it. We are also informed that the
damage caused by man to his own environment will also affect the
land and the sea beyond his own limits. Therefore nobody is allowed
to say, “I am on my own. No one can meddle with what I do.” Nature
is our common heritage and it is everybody’s duty to contribute to the
checking of this transgression.

142

MAN AND POLLUTION

DAMAGE CAUSED TO THE ENVIRONMENT

It is correct to say that the industrial revolution in the 19th century
highly contributed to the growth of pollution. It is, however, not cor-
rect to say that this was the beginning of pollution of the environ-
ment. This process had been going on since ancient times. What is
new, however, is the development of ecology and the ecological con-
sciousness. To begin with, the burning down of forests is a happen-
stance that has been going on for ages. Forest fire was the principal
cause of such diseases as man often suffered in the past, like antrako-
sis. These pyromaniacs had certainly no inkling of what they were per-
petrating with their own hands.
During the Middle Ages, environmental pollution seems to have
been an important problem. In the England of 1345, people who
tossed feces out of their windows were fined two shillings. In the 12th
century, Philippe Auguste of France was the first king to ordain the
collection of abominable waste littering the streets of the city. The
public who disposed of their waste by channeling it into waterways
polluted the springs they drank from. The first law on pollution that
we know about was passed in 1388 by the British parliament; this law
prohibited the throwing of waste into the streets and waterways.
Transgressors were to be reported by the people residing in the
precincts to the private secretary to the king. Only after it reached
extraordinary proportions was the pollution made subject of the law.
The situation became even graver during the industrialization peri-
od in the 19th century. Metallurgy and iron and steel works polluted
the land, the water and the air. This is reflected in the novels of
Charles Dickens and writings of Friedrich Engels that describe the
pollution in London. In 1930, sixty-three people died of pollution in
the Mosa Valley in Belgium. The situation in London, in 1952, was
even more serious. Four thousand died of upper respiratory tract dis-
eases because of man’s ravages of nature.
The situation at present is hardly any rosier. There may not be such
mass mortality, but according to the World Health Organization,
more than one billion people are under threat from pollution. It is
impossible to evaluate the degree of damage the public has suffered
from throwing garbage and waste to the sea. This habit is still going
on. Sea pollution that threatens the marine fauna and flora, and the
settlement in their tissues of noxious substances, is thought to be the

143


cause of many illnesses, including cancer. Carbon dioxide emissions
from cars and factories also contribute to the so-called “greenhouse”
effect, and it is feared that drastic changes in global climate are caus-
ing catastrophic disasters.
We see that environmental pollution is one of the greatest dangers
for humankind. This reference to pollution in the Quran at a time
when there was no environmental awareness is remarkably interesting.
The Quran was not penned like books that are products of the human
mind under the influence of social and sociological realities in due
consideration of the current issues. It is sent by God, Lord of all times
and beings. Knowledge unavailable at the time of its descent, prob-
lems of the past and of the future are all present in the Quran. Man
is the author of his own destruction. The verse serves as a warning to
redress his wrongdoings. The more we expend effort to counteract
our past shortcomings, the better we can protect ourselves against
catastrophes. Ecology must be our common concern.

144

CHAPTER 39

SEX IN PLANTS

53- And has sent down water from the sky. With it have We
produced diverse pairs of plants.
20-Ta-He, 53

3- ...And fruit of every kind He made in pairs two and two.
13-The Thunder, 3

During the time of the Prophet, biology was not a developed science
and the system of reproduction of plants was not known.
Differentiation of sex in plants was to be a later discovery. The con-
cept of the production of diverse pairs of plants as stated in the Quran
1400 years ago is very meaningful.
Most species of plants exhibit features of sex, namely, the produc-
tion of specialized sex cells or gametes and the fusion of these cells in
pairs, called fertilization. In flowering plants, the gametes are pro-
duced within the flowers. In the female portion, the egg of the plant
forms a bulge: this is the ovum with its small and round seeds. Sperm
is produced within the pollen tubes and then is carried by wind or
insects or other agents from the pollen-producing organs of the
flower to the stigma of the pistil. Inside the pistil are ovules, within
each of which a female sex cell (egg) is produced. The fertilized egg
develops into the embryo of the seed, and the ovule eventually
becomes the mature seed. The pollen grain with its tube and contents
is the male gametophytes of a flowering plant, and the central tissue
(embryo sac) of the ovule with its egg constitutes the female gameto-
phytes of a flowering plant.

145


PERFECT HARMONY

Plants are of almost infinite variety, their range stretching from the
tiniest of plants to the gigantic Californian redwood (Mammoth tree)
reaching a height of 90 meters. In the sexual reproduction of plants,
male and female organs are differentiated. They have an extremely
complex and perfect microscopic world. Thousands and thousands of
female and male organs fit each other as if encoded. Had this harmo-
ny been a little bit less perfect, none of these plants could have per-
petuated their species, since everything depended on these male and
female reproductive organs. The least defect in any of them would
mean the end of that particular species. These organs must exist in
perfect condition within the same species of plant within the same
time bracket. This impeccable order shows once again the perfection
of the Creator’s design, which leaves no room whatsoever for coinci-
dences. A complex code designed to unlock quadrillions of safes can-
not possibly be the result of fortuitousness. The case of plants’ sexual
reproduction is even more complicated, and the sexuality in plants
and reproduction are but one of the many aspects of the creation of
plants. Every plant in its impeccable form is an ornament of our world,
a part of our ecological system, a miracle of creation.

146

CHAPTER 40

SOIL THAT VIBRATES AND
SWELLS AS IT COMES
TO LIFE

5- ...You see the earth barren and lifeless, but when We
pour down water on it, it vibrates, it swells and puts forth
every kind of beautiful growth in pairs.
22-The Pilgrimage, 5

It is general knowledge that there is no life without air and water.
Does it ever occur to anyone that soil also is a prerequisite to life? The
soil is in continuous development. Throughout thousands of years,
especially by the effect of water, it has undergone transformation by
erosion of the Lithosphere. As the rate of this erosion is 0.01 mm per
year in hard rocks, this transformation is imperceptible (This rate rises
up to 20 mm in warmer regions). In this transition process, the earth
rises from the inorganic world of minerals to an organic sphere. In a
fertile section of earth 1 m3 there are some 30 million bacteria.
The above verse refers to reactions that occur in series after rain-
fall. The vibrating and swelling of soil were at first believed to be lit-
erary expressions. But Robert Brown’s discovery of the earth’s shak-
ing referred to as “Brownian movement” was another proof of the
Quran’s miraculous insight. Three stages are mentioned in the Quran,
namely:

1) Earth’s vibrating
2) Earth’s swelling and
3) Earth’s products in pairs.

147


1) In the first stage, particles in the soil begin moving upon the fall
of rainwater. Raindrops falling on the earth at random move in every
direction. The particles are ionized. They are positively ionized as
there is a fall in the electrical charge and negatively ionized as there is
a rise in the electrical charge. With the arrival of water the ionized
molecules begin vibrating. Robert Brown, who discovered this phe-
nomenon in 1828, called this movement: “Brownian movement.”
2) The second point refers to the growth in size of the earth’s par-
ticles as they absorb water. Soil particles are composed of joint layers.
Between any two layers, there are spaces that allow water particles and
dissolved ions to enter. When water and the nourishing elements dis-
solve in it, they diffuse between layers, resulting in the swelling of the
size of the soil particles. The soil’s property of holding water prevents
its penetration any deeper, and thus provides for organisms and plants
to live.
3) The third stage refers to the germination of seeds. As the verse
points out, the fertilization process has started. The soil that seemed
dead comes to life with water, giving in turn life to vegetation that
begins to sprout.

There are many references to the creation of plants. Parallels are
drawn between the creation and restoration to life of plants and the
resurrection raising from the dead. The period when a plant begins to
sprout is likened to youth, and the period when the plant ripens to
adolescence, and then to maturity. Just like a man gets weaker and
frailer as he grows older and wrinkles appear on his skin, so do plants
dry and lose their luster. When they die, they mix with the soil, just
like the corpse of a man. As plants grow again, so will man rise from
the dead. God, who causes plants to die every year and regenerates
them, so will He raise men from the dead.

33- One sign for them is the dead land. We revive it and
produce from it grains which they eat.
36-Ya-Seen, 33

148

CHAPTER 41

FEMALE HONEYBEE,
BUILDER OF
HER OWN CELL

68- And your Lord revealed the female honeybee; build
homes in mountains, and trees, and in the hives people
built for you.
16-The Honeybee, 68

In narrating the doings of the honeybee, the Quran uses the feminine
gender. In Arabic, verbs are conjugated according to gender. The use
in the Quran of the feminine gender in conjugation shows that the
acts were performed by the female bee. To translate the honeybee in
question with the addition of the adjective “female” before the hon-
eybee would be natural. (It should be noted however that the orthog-
raphy of both the feminine and the masculine is the same for honey-
bee.) The working of the female honeybee is described in the Quran
as follows:

1- Building of hive (verse 68)
2- Collecting of nectar, new material for honey production (verse 69)
3- Making honey (verse 69)

All the above three functions are performed by female bees. The
unique function of the male, more robust with big eyes, is to fertilize
the young queen female bee. The male bees that fulfill this function
are expelled from the hive by their females at the end of the summer
and, as they are used to being looked after by their females, they then
die of starvation.

149


At the time of the descent of the Quran, men did not know the
details of the distribution of work among the bees living in a hive;
they did not know that those actively working in the hive were
females. They did not know that the function of producing honey and
collecting nectar from fruits belonged to female bees. Therefore, it is
interesting, indeed, that in listing the duties of bees, the Quran used
the mode of conjugation in the Arabic intended for the female gen-
der.

MATHEMATICIAN BEES

The functions performed by the female honeybee leave us in wonder.
The design of the cells in which she will live call for the erudition of
a mathematician. Honeybees produce their honeycombs in the form
of hexagons. (Bee fossils show that this was also the case millions of
years ago.) Mathematicians inquiring into the reason why this hexa-
gon remained constant and why there were no rectangles, heptagons,
octagons, etc. found out that the optimum use of the entire space of
unit could be no other than a hexagon, which also accounted for the
production of cells using the available material in the most economi-
cal fashion. Had the cells been of a different shape, i.e., triangular or
quadrilateral, there would be no vacuum, as well. But less material is
required to build hexagonal cells than that required for triangular or
quadrilateral cells. In many other shapes there would be unutilized
space left. Thus the hexagonal cell is capable of storing the greater
amount of honey with less wax.
This structure is the result of the combined work of thousands of
bees, each contributing to the entire geometrical opus. Mathematicians
have proven that no larger space could be arranged with a given amount
of wax to fit the geometrical design. The worker bees show how they
can realize it in the most economical fashion with what they have.
A French entomologist by the name of Antoine Ferchault posited
a geometrical problem referred to as the “Bee Problem.” He stated
that “a cell of regular hexagonal cross section is closed by three equal
and equally inclined rhombuses. Calculate the smaller angle of the
rhombus when the total surface area of the cell is least possible.”
Three leading mathematicians, a German, a Swiss and a Brit, tried to
solve this problem, and all of them found the following result: 70

150

FEMALE HONEYBEE, BUILDER OF HER OWN CELL

degrees 32 minutes. This exactly fits the angle of cells constructed by
the female bees. Even the wisest of men could not suggest an
improvement on the female bees’ technique of building.
The worker bees’ points of departure in the production process of
these cells differ. As the work proceeds, the cells converge toward a
central point. The angles of cells at the point where they meet are per-
fect. It is clear that the construction of this design, the distances
between the beginning and the end points and the precise calculation
of the positions of their fellow workers display unbelievable exacti-
tude.
The most renowned mathematicians demonstrated the bees’ unerring
calculation measured as 70 degrees 32 minutes. However, were we to
suggest that these men of science take a ruler in hand and make a
hexagon with perfectly fitting angles, and then add to the instructions
given to these three professors, asking that the calculation used to
form the hexagons be regular and flawless, they would fail in the task.
We see that the bees are not only great theoreticians but also skillful
practitioners. In the theoretical field, this calculation is incredibly
exact, while their dexterity in applying it is unbelievable accurate.
How do these bees, whose lifetime is very short, achieve all these
calculations and construction work? To call this ingenuity mere
“instinct” does not explain anything. The Quran states that the bee
received revelations according to which God’s design and program-
ming were put into execution. Within the span of the honeybee’s life-
time, the cleverest of men could not learn even to count, let alone be
the author of such a perfect design. We cannot account for the erudi-
tion of bees, certainly not as pure luck. The Creator who created the
bee made her with all her potentialities, having solved for her all these
mathematical problems. The same Creator sees to it that the bee
works for ends that also serve mankind in general. In the second part
of this book MMLC 15 where the mathematical miracles will be dealt
with, we will examine the mathematical code of the suras and verses
where “honeybee” is mentioned. God, who endowed the bee with
mathematical characteristics, presented further mathematical miracles
in the suras and verses in which “honeybee” is mentioned.

151

CHAPTER 42

THE FEMALE HONEYBEE’S
ABDOMEN AND THE
HEALING POWER OF HONEY

69- Then eat from all the fruits and flit about the spacious
paths of your Lord. There issues from within her abdomens
a drink of varying colors, wherein is healing for the people.
Verily in this is a sign for those who understand.
16-The Honeybee, 69

The honeybee has a body that varies in length between 1cm and 3cm,
and that is divided into three parts: head, thorax and abdomen. The
verse quoted above stresses that in the individual female bee there are
“abdomens,” which in Arabic is “butuniha,” the “ha” referring to a
singular female bee. If the plural of the word “abdomen” was meant
to refer to the female bees, then the plural female pronoun “hunna”
would be attached to the verb “butuniha.” This makes clear the seg-
mented abdomen of the bee. Inside the abdomen there are two stom-
achs or crops. When collecting the nectar from flowers, nectar is
stored in this honey stomach for transport back to the hive. At the rear
of the honey stomach is a valve that prevents stored nectar from pass-
ing on into the rear portion of the digestive system, except for the
small amount needed by the bee to sustain life. The hind portion of
the bee’s body is the abdomen that is made up of segments in the
form of rings. The abdomen of the bee functions as a chemistry labo-
ratory to produce honey.
The colors of honey vary as stated in the Quran. They change
according to the climate, season and weather conditions and the
sources where nectar is obtained. The color of honey ranges from dark

152

THE FEMALE HONEYBEE’S ABDOMEN AND THE HEALING POWER OF HONEY

brown to green, among which the light yellow is preferred. In the
honey industry, modern countries with developed techniques use a
colorimeter to establish the exact description of honey’s color.

THE HONEY DANCES OF BEES

At the beginning of the verse, reference is made to the collection of
nectar. The female bees not only produce honey, but also assume the
duty of collecting the raw material from flowers to be eventually trans-
formed into honey. During this process of seeking the nectar, incred-
ible phenomena occur.
The bee that has located the spot where there is nectar to be col-
lected returns to the hive to inform her sisters about the location of
flowers. The scout bees returning to the hive perform circular dances
or tail-wagging movements on the comb. These dances indicate not
only that the scouts have found nectar or pollen and that the other
workers should go out and seek it, but they are actually performing an
amazing charade that conveys precise information to their sisters
about the direction and the distance of the location of a newfound
source.
Sometimes a normal adult must attend a dance course for six weeks
while a bee, whose lifetime is but six weeks, is able to perform a dance
for communication purposes. The bee’s calculation on her way back to
the hive is also of great interest. The bee makes her calculation accord-
ing to the position of the sun. The sun changes its locality one degree
per four minutes. The bee that has spotted the location of her food also
calculates her return journey as directly and correctly as possible in rela-
tion to the sun. She performs this without any error. All these calcula-
tions and harmonious coexistence within the hive cannot possibly be
explained by pure coincidence or after a six-week-long training. So, all
these are innate in her as an endowment of the Creator.

THE HEALING POWER OF HONEY

The verse speaks of the nutritive property of honey, a product of
female bees. The regenerative property of honey is confirmed by med-
ical authorities. In addition to its rich vitamin content, among its

153


components are also such minerals such as calcium, potassium, mag-
nesium, sodium, phosphorus as well as such metals as copper, iodine,
iron, zinc, and hormones.
Thanks to the easy convertibility of its sugar content, it is easily
assimilated. Honey facilitates the functioning of the brain, thanks to
its other sugars. It contributes to the production of blood, to its
cleansing and proper circulation. Honey provides for the requirement
necessary for proper functioning of our physiology and also it is used
externally in cosmetics and dermatology.
The fact that honey had healing properties was nothing new for
communities all over the world. Therefore, I am not claiming that this
was not a generally acknowledged fact at the time of the descent of
the Quran. However there were also such superstitious beliefs as the
healing effect of a camel’s urine, which was later falsely attributed to
the Prophet in hadith books. The Quran never justifies any of such
false ideas offered as elixirs. Had the Quran been a product of human
imagination, it might also have contained at least a residue of such
false beliefs.
The distribution of work of bees in a hive and the multiple tasks
performed by bees is too complicated to explain within the scope of
this book. The ventilation of the hive, regulating humidity and tem-
perature, keeping a perfect hygienic medium in the hive; guarding the
hive, discarding the unwanted foreign matter, dead bees, etc., secret-
ing wax, propolis, all are amazing tasks. How can a bee, whose life-
time is but six weeks, know and perform such grandiose artistry?
Without an intelligent Creator the fortuity of all these data is certain-
ly unimaginable. Every inquirer into the doings of a bee - to whose
properties there are references in the Quran - will observe the sublime
artistry of God in the entity of an insect.

4- Also in your creation and spreading of the animals are
signs for people of assured faith.
45-Kneeling, 4

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CHAPTER 43

FORMATION OF MILK

66- And surely in the livestock there is a lesson for you, We
give you to drink of that which is in their bellies from the
midst of digested food and blood, pure milk palatable for
the drinkers.
16-The Honeybee, 66

We often see goats, sheep and cows eat grass, and yet it rarely occurs
to any of us to establish a link between this process and the milk and
the dairy products we consume. God lets them feed on this grass, its
ultimate transformation to be milk, one of the basic nutriments.
William Harvey discovered the circulation of blood almost a millenni-
um after the Prophet’s decease. At the time of the Prophet, the fact
that the blood carried the nutriments absorbed from digested food
into its constituents to mammary glands for production of milk was
not known. The new material transformed from pasture into assimi-
lated food and blood becomes a nutritious food.
The Quran not only draws attention to truths unknown at the
time, but also displays facts to derive lessons from. The blood col-
lects and transports the substances formed by digested food to
organs; among others, to mammary glands. This process is initiated
by blood coming into contact with the contents of intestines, on
their walls. Before continuing its journey, carried by blood, part of
the digested food is absorbed by the intestines. This information is
the result of modern research in biology, chemistry and in the phys-
iology of digestion.

155


THE RICHEST OF PRODUCTS EASY TO OBTAIN

Milk is the first food of the newborn mammal. It is a fluid secreted by
the mammary glands of mammalians as food for their young in the
period immediately after birth. From the young of whales to human
infants, all mammals feed on their mother’s milk. The young animals
and the babies obtain their supply of excellent nourishment without
any toil. Milk is the best product for infants. No other nourishment
can replace what is provided by it. We can identify thousands of nutri-
tious food items in the world. Had the universe been the outcome of
happy coincidences and had there been no ingeniously designed cre-
ation, there would have been no particular reason for the mother’s
milk to be the best and most carefully selected nutriment. This perfect
order designed for every mammal, including man, is a proof of the
Creator’s inimitable forethought. Materials digested to become blood
turn into milk in the mother’s breast and are offered to the newborn
by its Creator. Whether ratiocinated or mathematically calculated, it is
impossible to assert that this is the outcome of fortuitous events which
have nothing to do with a designed purpose. The infant practices
sucking its finger in the womb to be prepared for drinking milk as
soon as it is delivered. The fact that mother’s milk comes exactly in
the amount of the baby’s need without spurting is also carefully
planned.
The milk we first taste from our mother’s breast will continue
throughout our lives to be consumed by us to meet the requirements
of a healthy constitution. Milk is a whitish liquid consisting of small
globules of fat suspended in a watery solution containing proteins,
lactose sugar and minerals like calcium, casein and phosphorous, plus
vitamins. Cheese, butter and yogurt are all made with milk, the basic
nutriment of man. The benefits that our body derives from its con-
tents, like minerals and vitamins are more than the present book can
contain. When we consume it, we should remember always its
Creator.

18- Then which of the favors of your Lord will you deny?
55-Gracious, 18

156

CHAPTER 44

COMMUNICATION BETWEEN
BIRDS

16- And Solomon was David’s heir. He said: “O my people!
We have been taught the speech of birds...”
27-The Ant, 16

In the above verse, it is said that the Prophet Solomon was taught the
speech of birds in addition to the endowments that God’s grace had
adorned him with. The Quran refers to the communication between
birds and to the fact that the twittering and singing of birds has par-
ticular meanings. Birds, like human beings, do communicate. This
undeniable communication is certainly not as developed as it is in
man.
Research conducted by zoologists has established that sounds
emitted by animals are meaningful and not haphazard. Birds, ants,
dolphins, etc., have systems of communication.

MEANINGS IN SOUNDS EMITTED BY BIRDS

As the Quran speaks of the language of birds, let us take a look at
research conducted on birds. Brazilian and American ornithologists
have studied the hummingbird (one of the tiniest birds in the world)
and published their findings in the British journal Nature. The author
of the article, Maria Luisa Da Silva, says that the vocabulary of the
hummingbird is not innate but develops afterward. In other words,
the hummingbird learns to speak as human beings do.
Studies on crows have demonstrated that they emit a variety of
sounds, namely, to call the colony of crows to come together, to

157


express alarm, and to communicate a state of distress. Ornithologists,
who have recorded these sounds using a sonograph, are still engaged
in deciphering the meanings behind them. Bernd Heinrich, among
these scientists who speak of the difficulty in decoding the sonograms,
associates this research work with the work of the inhabitants of other
planets visiting our earth and trying to decipher eating, playing, mak-
ing love and activities like catching fish using a sonograph. What we
are trying to do is to imagine ourselves in their place. Bernd Heinrich
speaks of the difficulty encountered in deciphering the language of
animals in general, as different species have different ways of commu-
nication, each calling for a different approach.
There is a body language, expressed by the changes in your body
position and movements, that show what you are feeling or thinking.
Nodding means “yes,” hailing is a sign of calling to someone in order
to greet him or try to attract his attention. Although the sounds emit-
ted by birds are a means of communication, they also have, in gener-
al, a body language. Their body language is easier to decipher. For
instance, a bird that emits a sound by touching its beak with his
tongue means “I am a friend, I have no intention to harm you.”
Theresa Jordan gives a whole list of signs, demonstrating thereby that
even the body language necessitates a glossary.
The physiology of birds is as interesting as their language, the long
distances they cover without swerving from their destination are
something to marvel at. Ornithologists studying birds will see God’s
perfect artistry revealed in these creatures too.

38- All the creatures on earth, and all the birds that fly with
wings are communities like you. We did not leave anything
out of this Book. Then they will all be gathered before their
Lord.
6-The Cattle, 38

158

CHAPTER 45

FEMALE ANT AND
COMMUNICATION
BETWEEN ANIMALS

18- When they came to a valley of ants. One of the female
ants said: “O you ants, get into your habitations...”
27-The Ant, 18

The 16th verse of the sura The Ant informed us of the language of
birds. In the continuation of the same sura, it is understood that
Solomon had also been taught the language of ants and in verse 18
the communication between ants is represented by an example.
Research on ants has in fact demonstrated that the ants had a very
complicated social organization that enabled them to communicate
with each other.
In their tiny heads, the ants have some 500,000 nerve cells. They
are equipped with extremely sensitive antennae and bodies that
secrete many chemical substances, of which they benefit in order to
realize their communication. The pheromone secreted by their
endocrine glands is one such substance. They use this secretion to
communicate with one another. Ants perform certain things in a
much more orderly fashion than human beings do; this secretion
enables them to gather, share things, defend and feed themselves.
Different species of ants have different endocrine glands. For instance,
the alarm and attack commands are given by the dufour glands, while
the sternal glands are used during exodus in colonies and in chasing
their prey. Every ant uses these secretions as human beings use their
language.

159


Apart from the liquids of glands, the ants communicate also by
sounds. For instance, ants whose colonies are nested in the bark of
trees strike the ground with their bodies. Carpenter ants beat drums
to this end. The members of the colony communicate with each other
and direct themselves to their destination without any misunder-
standing. Giving the alarm, eating, cleaning, gathering together,
exchanging food and recognition are the main headings of communi-
cation. The Quran draws attention to ants’ giving the alarm, which is
one of the main points that research work has established.

FEMALE ANTS

In the verse, the ant in question is female. Just like in the case of bees,
this use of feminine gender is significant. Colonies of ants show simi-
larity with the hive of bees. The only function of male ants is to have
sexual relations when they are mature. Male ants die soon after they
copulate. All the work is performed by barren female ants in colonies.
As in the case of the beehive, the colony is a world where reign the
mother and sisters.
If we consider that it was the ant who guards and collects food that
announced Solomon’s advancing army, then it must have been the
female worker ant. If we consider that ant to be the most privileged
and elite member of the caste, then the announcer must have been the
queen ant, which is, of course, again a female.
It is estimated that there are 10 million ants per man. Magnitude
and the vastness of numerical concepts are no problem for God. This
shows again God’s power of creation. There are ants that eat leaves,
cutting them with the mastery of a tailor; there are harvester ants that
live in the desert, etc. All these are proof of the great wisdom and
artistry of God.

11- Such is the creation of God, show me now what those
beside Him have created. Indeed, the transgressors are far
astray.
31-Luqmaan, 11

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FEMALE ANT AND COMMUNICATION BETWEEN ANIMALS

COMMUNICATION BETWEEN DOLPHINS
AND OTHER ANIMALS

In the Quran special consideration is given to the communication
between birds and ants. This fact may lead the inquirers to study other
animals. For instance, studies on elephants have demonstrated evi-
dence of elephants communicating with one another from very long
distances.
Dolphins’ communication also has been among the points of inter-
est among researchers. Because of their ability to communicate with
one another through a range of distinct sounds, dolphins have
become the object of serious scientific and experimental studies.
Whistling, screeching and clicking enable them to establish communi-
cation. They send sound waves with a kind of sonar. This system
enables them to recognize objects in dark waters and measure dis-
tances. Their sound frequencies range between 0.25kHz and 200kHz.
The higher frequencies are used to spot locations and the lower ones
are used for communication and orientation. To detect the commu-
nication signs of dolphins, experiments have been conducted by
immersing microphones in the sea, and putting artificial obstacles in
front of dolphins. After these experiments, scientists have concluded
that dolphins talk to each other, although the meanings of the differ-
ent sounds they emit have so far not been deciphered. (See the exper-
iments conducted by Dr Dreher, Dr Evans and Dr. John C. Lilly).
In all the specimens of creation the perfection and impeccability of
God’s work have been manifest. Those eyes that can perceive and
those hearts ready to receive can witness all these.

46- Have they not roamed the earth so that their hearts
may thus understand and their ears may thus hear? Indeed,
blindness is not the blindness of the eyes, but the blindness
of the hearts inside their breasts.

161

CHAPTER 46

MAN CREATED FROM DUST
AND WATER

12- We created the human being from a quintessence of clay.
23-The Believers, 12

7- Who made all things He created excellent, and He start-
ed the creation of the human being from clay.

20- Among His signs is that He created you from dust...
30-The Romans, 20

54- And it is He who created from water a human being,
then has He established relationship of lineage and mar-
riage. Your Lord is Omnipotent.

According to the Quran, man is created from dust and water.
Sometimes the Quran stresses these elements separately and some-
times in combination. There have been an infinite number of specula-
tions about man’s creation out of clay (the combination made of dust
and water). After the developments in biology and chemistry, analyt-
ical studies of clay and the human body were carried out. The result
showed that the constituents of clay and those of the human body fit
exactly. Let us enumerate these constituents: iron, calcium, oxygen,
sodium, potassium, magnesium, hydrogen, chlorine, iodine, man-
ganese, lead, phosphorous, carbon, zinc, sulfur, and nitrogen. The
artistry of God was to combine this inanimate matter to create man.

162

MAN CREATED FROM DUST AND WATER

All these constituents are obtainable at reasonable prices. The cost of
all these elements is not any higher than a hundred dollars according
to the New York Stock Exchange. Yes, a hundred dollars exactly is the
basic price of man. God created man out of a combination of elements
that costs almost nothing. The mystery does not lie in the material out
of which man is made, but in the Creator...

2- Praise be to God, Lord of the worlds.
1-The Prologue, 2

QUINTESSENCE OF CLAY

As it is explained in the sura The Believers, Verse 12, man was creat-
ed from a quintessence. God combined the elements contained in clay
as a result of fine calculations. These elements are harmoniously and
proportionately distributed in the body at birth; the body is pro-
grammed to make use of them in due proportion and to dispose of
any surplus. The human body contains about 2kg calcium. If there is
a decrease in this amount, the very act of biting into an apple may
cause our teeth to break. Our body needs 120gr of potassium. A
decrease of it may cause muscle cramps, fatigue, intestinal troubles,
and palpitations. We need only about 2gr to 3gr of zinc. Any lower-
ing in these values may cause loss of memory, impotence, decrease of
the capability to act and weakening of the senses of smell and taste.
Insufficiency of selenium may bring about the weakening of muscles,
hardening of arteries and heart muscles...
All these data show that God, while making use of clay as raw
material for man, combined its constituents in ideal proportions. The
Quran is exact in its statements. Creating a living being such as man
from such ordinary matter is one of the manifestations of the omnis-
cience of God. Careful combination in due proportion of all the con-
stituents of the human body demonstrates God’s matchless design.
The creation of man, a masterpiece, out of a matter of simple aspect
like clay, shows again the greatness of God.

163


WATER BECOMES ALIVE

30- ...and from water We made all living things. Will they
not believe even then?
21-The Prophets, 30

45- God created every moving creature from water...
24-The Light, 45

In the 54th verse of the sura The Distinguisher, it is said that human
beings are created from water, and in the suras The Prophets and The
Light it is said that all living beings are created from water. Water is
the basic biological element of living matter. Cells are made of water
in proportions varying between 60% to 80%. A cell whose basic ele-
ment is water is a living thing. Without water there is no life.
Water is composed of two hydrogen and one oxygen atoms. Water,
whose chemical constituents have been arranged perfectly, is made of
atoms devoid of organic life and 99% vacuum. How is it that living
beings and animals are created from something of which 99% is void?
How is it that an entity made of an inorganic and inanimate matter
comes to life?

24- He is God, the Creator, the Maker, the Designer; to
Him belong the most beautiful names. Whatever is in the
heavens and the earth glorifies Him. He is the Almighty,
the Wise.
59-Exodus, 24

164

CHAPTER 47

SEMEN IS A COMPOUND

2- Verily, We created the human from a drop of a liquid
mixture in order to try him. Thus We made him a hearer
and a seer.
76-The Human, 2

Analyses in detail of organs and substances in the human body could
be made with the invention and development of the microscope.
These analyses showed that semen is composed of spermatozoa in
their nutrient plasma, secretions from the prostate, seminal vesicles
and various other glands. Citric acid, prostaglandin, flavins, ascorbic
acid, fructose, phosphorylcoline, cholesterol, phospholipids, fibri-
nolysin, zinc, acid phosphatase, and sperm are among the various con-
stituents of the semen.
Our body is one of the best, the most beautiful and the most com-
plicated of works. Thanks to it, we are able to see and hear, to per-
petuate our lineage; thanks to the skills of this body we can design and
build machines, computers, bridges and airplanes and do paintings,
carve statues and compose music. Our body is the product of one of
the initial stages of creation, that entailed the creation of all the con-
stituents of the semen. This was to be followed by the physiochemical
processes involved in the union of the male and female gametes to
form the zygote, the fertilized ovum before cleavage.
The explanation of only the sperm cord or the prostate gland
would take hundreds of pages. Our Creator refers in His book to a
“liquid mixture.” Our analysis of this mixture and its constituents
contributes to our increasing wonder at the presence of the miracu-
lous creation of our body.

165


Our odyssey, that began with the creation of this liquid compound,
led us to acquire such skills as seeing, hearing and other processes of
extreme complexity. No man within his senses can attribute his or her
perfect creation to the skills of a drop of a mixture and coincidences.
The Creator who is Omniscient, Omnipotent, who is exalted and
beyond all praise, is the Author of these things as stated in the Quran.

CREATION FROM A DROP

36- Does man think that he will be left uncontrolled?
37- Was he not a drop of semen emitted?
75-The Resurrection, 36-37

The Quran says that God who created man watches over him. In verse
37 it is stated that he is created from “a drop of semen.” Here again we
are in the presence of a scientific fact inaccessible at the time of the
Prophet. In this verse, the Arabic words “maney” (semen) and “nutfah”
(drop) are differentiated. “Nutfah” means what is left of a liquid in a
bucket whose contents have been emptied. Thus the expression refers to
a portion and not to all the semen. The semen contains in a single ejac-
ulation, along with its other constituents, sperm numbering between
100 million and 200 million. One out of hundreds of millions of sperm
fertilizes the egg. In other words, the zygote, product of the union of
two gametes, is but the result of a small part of the semen. The sperm or
the spermatozoon, the male gamete, typically consisting of a head con-
taining the nucleus, a middle piece containing a mitochondrion and a
comparatively long tail whose structure is similar to that of a flagellum.
Hundreds of millions of sperm, leaving the male’s organ, head for the
ovum waving their tails. The distance they cover in the woman’s organ
of reproduction involves a considerably long journey, if measured in
microns the length of a sperm (a micron is equal to one millionth of a
meter). To cover such a distance means to swim long distances, kilome-
ters in fact. Many of the sperm die on the way and only a few succeed in
reaching the target. Of the multitude of sperm surrounding the egg, only
one is allowed to penetrate, barring the way to all others. Half of the
genetic data of this sperm is contained in a head of 5 microns. The other
genetic code is waiting in the mother’s womb. All these are the result of
many concurring details. God displays his artistry in every instance.

166

CHAPTER 48

CREATION FROM A
QUINTESSENCE
AND CHILD’S SEX

8- Then made his offspring from the quintessence of the
nature of a despised fluid.

In the 46th chapter, our attention was drawn to the fact that man was
created from a quintessence of clay. The Arabic meaning of the word,
“quintessence” is “sulala.” Just as man is created from a “quintes-
sence” of the earth, he is also created from a “quintessence” of semen.
While the word “drop” signifies just a small amount of semen, the
word “quintessence” draws attention to the essence of semen.
Sperm constitute only a part of the semen, in fact they are the basic
element of it. The particular sperm that fertilizes the egg is but a tiny
member of hundreds of millions of sperm in semen; it is also the
swimmer that reaches the finish, having overtaken all the others.
Each of us is the winner sperm’s product. Every human being com-
ing to the world has behind him hundreds of millions in this swim-
ming race. We, who are reading these lines, have come out victorious,
since we are far ahead of those we have left behind. Each of us has car-
ried the day. And we are the quintessence!

57- It is We who created you, so why do you not affirm the
truth?
58- Do you then see the semen that you emit?
59- Is it you who create it or are We the creator?

167


DETERMINATION OF THE CHILD’S SEX

45- That He did create in pairs, male and female;
46- From a drop of semen which emitted.
53-The Star, 45-46

Even today there are still people and families on the husband’s side
who blame mothers for giving birth to girls rather than to boys. That
it is the mother who decides on the sex of her child is a lingering prej-
udice among the ignorant. Although well-informed scientific circles
were exempt from such misconceptions, even they had until quite
recently the impression that the child’s sex was the joint product of
equal contribution by the mother’s egg and the father’s sperm. The
fact that it is the sperm that determines the child’s sex has only recent-
ly been established. In a fabricated hadith falsely attributed to the
Prophet, we read: “Male’s water is white. Woman’s water is yellow. If
the two come together and the man’s water overcomes the woman’s, a
male child is born, if, on the other hand, it is the woman’s water that
dominates, the child is a girl.” One can see that during and centuries
after the time of the Prophet the factor that determined the sex of the
child was not known.
The implication in the Quran of the formation of sex is astound-
ing, as it indicates that it is a drop of semen that determines it. The
46 chromosomes that human cells contain form the genetic code of a
human being. Two of these determine the child’s sex. Male chromo-
somes are defined as XY and the female ones as XX. The chromosomes
are split during ovulation into two each, containing an X chromo-
some. Some sperms contain X and some Y chromosome. If an X chro-
mosome unites with an X chromosome in the woman’s egg, the sex of
the child to be born will be female, while a Y chromosome in man
uniting with an X chromosome in woman means the offspring will be
of the male sex. We see that whether the future child will be a boy or
a girl is entirely dependent on the arrival of an X or Y chromosome
from the sperm. Biological research continues. The discovery in
the1990s of the SRY protein in the Y chromosome, and the conclu-
sions derived from it, have enriched the available data on the issue.
This information that the Quran implied more than 1400 years ago
was not known until quite recently. We can mention, for example, the
story of Henry the VIII, who divorced Catherine his queen for having

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CREATION FROM A QUINTESSENCE AND CHILD’S SEX

given him a girl child. This fact, alluded to in the Quran, had also an
ironical touch. Women have been blamed for centuries for having
been responsible in the determination of the sex of the child they were
going to give birth to. The discoveries of science have explained this
miraculous event, while ruling out the grounds which put the blame
on the woman.

SECURE PLACE

20- Have We not created you from an unassuming fluid?
21- The which We placed in a secure place.
77-The Emissaries, 20-21

The uterus is described as a secure place. Being placed in the center of
the pelvic cavity, it is well protected. Man’s organ is not favored with
such an endowment. The uterus is a cavity whose walls are made of
muscles and have the shape of a pear. In an adult woman the length
of it is 8cm, the width measures 5cm and the height 2.5cm. The
uterus, relatively small in size, dilates considerably during the last
phase of pregnancy. The weight of it is 50gr while it attains about
1000 gr at the end of pregnancy. The child it holds within it can even
exceed 5000 grams. This means that the child is 100 times heavier
than the uterus itself.
It is the only organ that can grow so rapidly and is given to rapid
development. With its tightly wedged thick muscles, it protects the
fetus, rapidly growing in size, against all kinds of external impacts and
adverse conditions. The fetus, exposed to all sorts of dangers, owes its
survival to the solid structure of the uterus, its ideal place. The
Quran’s drawing our attention to the solidity and durability of the
womb calls for our studying it more deeply is a proof of the God
whose grace protects the fetus against all ill intentions.

1- In the name of God, Gracious, Merciful.
1-The Prologue, 1

169

CHAPTER 49

HANGING ON THE WALL OF
UTERUS

13- Then We placed him as a drop in a firmly established
lodging
14- Then We developed the drop into a hanging...
23-The Believers, 13-14

“Alaq” is the Arabic word referring to something that is hanging on
a place. Embryology did not exist as a science at the time of the
Prophet. Neither was there special terminology yet. The Quran
described the stages using the words current at the time. According
to this description, the zygote then hangs on the wall of the uterus.
The Quran brings clarification to something unknown at the time. To
render the word “alaq” with the signification ‘embryo’ may not
exactly reflect its original meaning, and would moreover fail to con-
vey the spirit of it. To translate it as “a clot of blood” deviates from
the literal meaning of the word. This rendering has often been adopt-
ed, giving it the attribute of a secondary meaning of the word. The
reason was the failure of exegetists to conceive the true meaning of
the word.
In 1641, Harvey’s statement, according to which the origin of
every living thing was an egg, and saying that the embryo underwent
transformations, passing through stages of development, was one of
the major contributions to the advancement of science. In the 17th
century, when man already had the microscope at his disposal, the
respective roles of the egg and of the sperm were topics of discussion.
Bonnet (1720-1793) speculated that female eggs consisted of a count-
less number of smaller eggs, one inside the other, and generalized on
the “preformation theory,” which maintains that a child arises from an

170

HANGING ON THE WALL OF UTERUS

adult in miniature contained within the egg, and he applied this theory
to all animals. This hypothesis found many adherents in the 18th cen-
tury.
Men, some thousand years prior to the 18th century, had been
acquainted with the Quran. What was said in it about the reproduc-
tion of the human organism was rendered in a clear expression that
was to take man centuries to confirm. Keith Moore, anatomy profes-
sor in the Toronto University of Canada, says that the information
contained in the Quran about embryology cannot be accounted for by
the data available in the 7th century. He goes further and says that,
even a century back, this was hardly known. Only today are we in a
position to understand what the verses of the Quran meant, thanks to
the development of modern embryology.
In history, the only book that exactly describes the development of
the human being within the womb is the Quran. Let us once again
tackle the subject of hanging to the uterus wall. Only after the inven-
tion of the microscope was man able to bring this fact to light as a
result of developments in the fields of physiology, anatomy and
embryology.

PROOFS FROM THE STAGES OF THE EMBRYO

6- These are the signs of God which We rehearse to you in
truth. Then in which word other than God and His signs
do they believe?
45-Kneeling, 6

The sperm that encounters its other half in the fallopian tube contin-
ues its way from there toward the uterus. The embryo, in its journey,
does not cling on to the fallopian tube. The embryo proceeds on, and
when it reaches the uterus hangs onto a spot where the blood vessels
are dense. The stage of “alaq” referred in the Quran has started.
How is it that this powerless cell devoid of all intelligence eventu-
ally finds for itself a shelter in the uterus, the ideal place for it? How
is it that the embryo that arrives at the uterus hangs on its wall and is
able to receive all the nourishment necessary for its development, like
a leech? (One of the meanings of the word “alaq” is “leech.”) All
these things are carefully planned by God’s ingenious artistry. Those

171


who are blind to this fact and refuse to see in this God’s doing, inter-
preting it as pure coincidence or the embryo’s genius, will be in a
ridiculous situation.
The process of the embryo hanging on the uterus wall is the result
of a complicated system. To penetrate the acid layer of the uterine
wall, the embryo secretes an enzyme (hyaluronidase) that catalyzes the
uterine tissue and allows the penetration of the embryo, which settles
in it like a plant. Henceforth, it will supply its need for food and oxy-
gen from this very point. The hyaluronidase secreted by the embryo
catalyzes the breakdown of the hyaluronic acid. Furthermore, the
embryo releases some chemicals to protect itself from the mother’s
immune system, which would otherwise treat the embryo as a foreign
invader to be destroyed.
The embryo’s discovery of the place where it is going to hang is a
marvel. The embryonic cells have so many activities to perform that a
scientist who studies them can easily come to the conclusion that they
are entities of high intelligence.

1. Read in the name of your Lord who created
2. He created man from a hanging.
96-The Hanging, 1-2

172

CHAPTER 50

CHEWED LUMP OF FLESH

14- Then We developed the drop into a hanging, then
developed the hanging into a chewed lump of flesh.

The Quran continues dis-
playing its miracles in its
description of “alaq” suc-
ceeded by the “mudga”
(chewed lump of flesh)
stage. As a matter of fact,
the embryo in the uterus
has the appearance of a
chewed lump of flesh, a tiny
A plastic model of the embryo made
piece of flesh. Sura 22-The
by Keith Moore
Pilgrimage, verse 5, speaks
“of chewed lump of flesh, partly formed and partly unformed,”
which is a good description of the aspect of the fetus. The aspect pre-
sented to our sight is of an indented figure whose head, feet and inter-
nal organs have begun to develop (partly formed, partly unformed).
Prof. Keith L. Moore says that he had a model made in plastic in
the shape of an embryo and bit on it, leaving the marks of his teeth;
this seemed to be an exact reproduction of an embryo, and explained
the indentation referred to in the Quran.

173


ADVENTURE OF THE CHEWED LUMP OF FLESH

A single cell undergoes many stages in forming the various organs and
tissues of the body. A chewed lump of flesh at one stage, it is trans-
formed into organs, muscles, skeleton, brain, eyes and ears, until in
time man finally emerges. To review all the stages of this development
renders our awe still greater at the presence of God’s artistry.
There is a time when the lump turns into a heart, a heart that beats
100,000 times a day without our being aware of it and without any
conscious contribution on our part. Blood that comes to the heart and
leaves it does not get mixed together. Blood is distributed in the body
in perfect proportions. The ventricles and atriums of the heart are
wonders of creation. The organized movement of blood within the
arteries and veins presents matchless complexity and would take pages
to describe.
The day comes when this “chewed lump of flesh” is transformed
into a liver, the organ that assumes more than 400 functions. This tiny
lump becomes muscles to help us in our numerous movements like
eating, running, walking, sitting and laughing. The muscles function
within the framework of an extremely complex net of coordination.
Merely smiling requires the coordinated functioning of 17 muscles.
Our brains, hands, feet, intestines, kidneys, respiratory systems and
the blood circulating in our veins and arteries owe their origins to this
tiny lump of flesh, once a drop of liquid. The story of our creation
would take up a whole encyclopedia. The Quran invites us to study
these phenomena and meditate upon them. The prayer and ritual
enjoined to man in the Quran have been a topic of long discussion.
The verses that refer to ratiocination and meditation, which, although
superior in number to those of the rituals, have received less attention.

6- O human beings! What has seduced you from your Lord,
Most Beneficent?
7- The One who created you, designed you in due propor-
tion, and disposed you aright.
8- In whatever design He chose, He constructed you.
82-The Shattering, 6-8

174

CHAPTER 51

BONE FORMATION AND
CLOTHING OF BONES WITH
FLESH

14- ...then created the chewed lump of flesh (mudga) into
bones, then covered the bones with flesh (lahm)...

259- Look further at the bones, how We construct them
and then cover with flesh (lahm).
2-The Cow, 259

The embryo is a boneless lump. Its cartilage tissue is transformed into
bones in due time, as stated in the Quran, followed by their being
clothed in muscular flesh. The Arabic word “lahm” means the mus-
cular flesh. This process was unknown 1400 years ago. It was believed
that the bones and muscles developed simultaneously. Advanced
microscopes and micro cameras introduced into the uterus corrobo-
rated once again the truth expressed in the Quran.

PERFECT STRUCTURE OF THE SKELETON

The verse quoted from the sura The Cow draws our attention to the
skeleton and invites us to examine it closely. While reading this verse,
we will try to meditate upon the miraculous formations within our
bodies. Our skeletons, marvels of engineering, are formed of 206
bones of varying sizes. They are towers made of bones connected with

175


each other by joints and ligaments, enabling us to jump, run, bend,
sit, etc. To turn the page of a book necessitates the concurrent action
of our shoulder, elbow, wrist and fingers, without our being aware of
the fact that it is the skeleton that performs this act.
The skeletal system is made up of structures composed of bones or
cartilage or a combination of the two, which provide a framework for
the vertebrate body and serve as attachment for muscles. Every part of
this system independently performs the duty with which it has been
charged. Where the movement is deemed to involve danger, the joints
are fixed, like in the skull and pelvis, while in the hips or shoulders
they are mobile. Cervical vertebrae permit the head to revolve around
its axis up to 180 degrees. Thus, one does not have to turn his body
to look around. The lungs and heart are protected by ribs to ensure
their proper and safe functioning without being exposed to any haz-
ard. The skeletal system supports the body like the columns and
beams of a building. However, it is to be wondered at that while in
modern buildings the frame forms 60-70% of the building’s weight,
the human skeleton forms but 15% of the body weight. The structur-
al frame is highly resistant. For instance the thighbone (the femur) in
vertical position can carry a weight of one ton. Solidity and elasticity
coexist.
The skeleton has a lubricating system, the details of which the pres-
ent book can hardly touch. Every joint in our bodies is regularly lubri-
cated with special oily substances. Verse 259 of the sura The Cow,
“Look further at the bones,” directs our attention to these data that
form but a small portion of man’s marvelous makeup.

2- Verily, We created the human from a drop of liquid mix-
ture in order to try him. Thus We made him a hearer and a
seer.
76-The Human, 2

How marvelous it is to think that a day will come when a mixture
called semen will be able to hear, see, laugh, weep, think, understand;
and artistic works may be created by him endowed with aesthetic feel-
ings. What a great gift for a man!
While the Quran says that there will be a day when a drop of a mix-
ture will be able to hear and see, maybe it implies the fact that seeing
is to succeed hearing. In many verses we frequently come across

176

BONE FORMATION AND CLOTHING OF BONES WITH FLESH

“hearing and seeing.” In all these verses hearing comes first and see-
ing second. By the 23rd week of pregnancy the development of the ear
is completed while the retina is still undeveloped even in the 25th
week. The fact that the verse mentions hearing first and the organ of
vision afterward may be an allusion to this fact.

8- God knows what every female bears, and how much the
womb falls short or exceeds. Everything He does is perfect-
ly measured.
13-The Thunder, 8

177

CHAPTER 52

CREATION IN THREE
DARKNESSES

6- ...He creates you, in the wombs of your mothers, in
stages, one after the other, in three darkness.
39-The Throngs, 6

The fetus in the mother’s womb is a fragile thing. If it were not pro-
tected well, heat, cold, temperature variations, impacts or even the
mother’s sudden movement might kill it or cause it irreparable dam-
age. The three zones within the mother’s womb protect the fetus
against all sorts of dangers. These are:

1- The abdominal wall,
2- The uterine wall, and
3- The amniotic sac.

With the level of knowledge at the time, this information could not
have been available. The fetus continues to develop in the dark of these
three regions. The amniotic sac contains a fluid that fills the amnion to
protect the embryo from desiccation and shock. This substance is a
kind of cushion that absorbs shocks, balances exerted pressures, pre-
vents the amniotic membrane from adhering to the embryo and
enables the fetus to change position in the uterus. If the fetus could
not easily move in the said fluid, it would remain idle as a mass of flesh
and would likely suffer injuries leading to various complications. Equal
distribution of heat enables the fetus to be at a constant temperature:
31°C. We observe that our Creator has designed everything perfectly
in its minutest detail, satisfying all the requirements of our body and
protecting it against the dangers lurking in the outside world.

178

CREATION IN THREE DARKNESSES

FROM ONE STAGE TO ANOTHER

It was also said that verse pointed to the fact that during the stages of
creation we passed through three different phases of development.
According to this view the three veils of darkness refer to:

1- The fallopian tubes: Either of the paired oviducts that extend
from ovary to uterus for conduction of the ovum in mammals. The
sperm, having fertilized the egg, proceeds on along the fallopian tubes.
The zygote during this journey begins to divide and reproduce itself.
2- The uterine wall: The stage during which the embryo hangs on
the wall.
3- Amniotic sac: The sac fills with a fluid that surrounds the fetus.
The next step of evolution calls for a longer period of development.
A glance at the outward aspect presents a uniformity of sight. But
were we to dwindle to the size of a tiny cell and explore the environ-
ment, we would see how different these chambers were. The first dark
space is reminiscent of a monumental tunnel with respect to the cell.
The second compartment is a dark forest where no light penetrates,
and the third compartment reflects the dark depths of the sea.
There are three interconnected layers or three spaces through
which the fetus passes. God knows whether the reference is to one or
to the other. And there are three stages through which the embryo
evolves.
The three stages in question are:

1- The pre-embryonic stage: This stage is called the “first
trimester.” As the cells multiply, they get organized in three layers;
this process takes two weeks.
2- The embryonic stage: Basic organs begin to emerge from the
cell layers. This stage is referred to as the “second trimester” extend-
ing from the second week to the eighth week.
3- The fetus stage: The face, hands and feet appear and the human
figure is formed. This is the “third trimester” that extends from the
8th week until birth.

Our shaping up takes place in stages, in each of which new evi-
dences emerge. Data relative to embryology have been acquired only
in the recent past. Neither before the descent of the Quran, nor in the

179


course of the millennium succeeding it can you find such information
available. The Quran indicated the composition of the semen, from a
drop of which man was created. The Quran coined names that
describe the development stages of the embryo; namely hanging to
the wall of the uterus (alaq), succeeded by the chewed lump of flesh
(mudga). Thus the Quran uses terminology based on the positions
the fetus assumes. There was no source before the Quran which
asserted that the muscles were made after the formation of bones.
To assert a scientific fact, a scientific background is a must. It is on
such a foundation that other data can rest, which, in turn, calls for
advanced microscopes and micro cameras. At the descent of the
Quran, there was no such scientific background or such instruments.
Nobody of sound mind can come forward and say that the informa-
tion in the Quran was a result of fortunate coincidences.

4- We created the human being in the best design
5- Then turned him into the lowliest of the lowly.
95-The Fig, 4-5

35- Were they created of nothing or were they themselves
the creators?
52-The Mount, 35

180

CHAPTER 53

IDENTITY ON FINGER TIPS

3- Does the human being think that We cannot assemble
his bones?
4- Surely, We are able to reconstruct even his fingertips.
75-The Resurrection, 3-4

Fingerprints did not mean much to the people at the Prophet’s time.
An Englishman by the name of Genn Ginsen, in 1856, found out that
the pattern of lines at the tip of a person’s finger was something
unique to the individual. Until 1856, men knew nothing about this
characteristic of fingertips. The discovery of the fact that the pattern
of lines on fingertips was a sort of identity card is often used by the
police to help find criminals. The pattern lines of the fingertips differ
even in identical twins. This identity card cannot be forged; it affixes
a unique signature to whatever it touches. One cannot imitate or deny
it. We carry it about us till the end of our days. Epidermal burns or
injuries or aging distort our bodies in one way or another, yet cannot
change this fact.
These patterns of lines are traced within the womb when the fetus
completes its three months’ period. Research is currently being carried
out to see whether these lines may be used to detect genetic defects
in our body. To the best of our knowledge so far, nothing positive has
been discovered on this issue. It is, however, likely that something
new may emerge any day.
At the time of the descent of the Quran, fingertips had nothing
special about them. God, who will cause man to come back to life on
the Day of Judgment, stresses the importance of fingertips.

181


DATA CONCEALED ON FINGERTIPS

One of the basic indications of this verse may refer to the patterns of
lines on man’s fingertips. There may be other indications, according
to which all the characteristics of our body are encoded on our fin-
gertips. It could be implied that during our re-creation all the partic-
ularities and features of our body will be restored, so it may be that
what lies on our fingertips, apparently of little significance, will be suf-
ficient for this process. The reason why fingertips are given as exam-
ple is the general acceptance that they are simple things of not much
worth. Nevertheless, even the seemingly insignificant tip of a finger is
a data bank, thanks to which the entire body may be re-fashioned.
DNA is one of the most important discoveries in human history. The
discovery of DNA put an end to the idea that the human cell had a
simple structure with its contents. As the cell came to be analyzed
more and more, the complexity of its makeup was better understood.
Even one piece of DNA includes a cipher formed of a series of more
than three billion codes. From the color of our hair to our little finger,
everything is contained in this code. A printout of data related to
DNA would form the contents of about 1000 volumes of one million
pages. What is more, DNA has the capacity to duplicate all these data
within 20 to 80 minutes. In the lore contained in the 1000 volumes
of one single DNA, one can find all the characteristics of the body.
The DNA of a simple cell on the fingertip will give one all the neces-
sary information. Our Creator can easily have recourse to this lore to
re-create man. It would be as easy for Him to do so as if He were cre-
ating him for the first time.

78- And he makes comparisons for Us and forgets his own
creation. He says “Who can resurrect the bones after they
are rotten?”
79- Say “He who created them the first time. He has
knowledge of every creation.”
36-Ya-Seen, 78-79

182

CHAPTER 54

LANGUAGE AND MAN

30- When your Lord said to the angels: “I will place a suc-
cessor on earth.” They said: “Will you place one there who
will commit disorder and shed blood, while we praise You,
and extol Your holiness.” He said: “I know what you do
not know.”
31- And He taught Adam all the names. Then presented
them to the angels, saying: “Tell me the names of these if
you are truthful.”
32- They said: “Glory to you, we have no knowledge except
what You have taught us. You are Knowing, Wise.”
33- “O Adam, give them their names.” When he told them
their names, He said: “Did I not tell you that I know the
secrets of the heavens and the earth? I know whatever you
reveal and whatever you conceal.”
2-The Cow, 30-33

So far we have dwelt on subject matters related to such natural sci-
ences as physics, chemistry, biology, medicine and geology as miracu-
lously developed in the Quran. In this chapter and in the next three
chapters, we will embark on important philosophical considerations
coming within the compass of the Quran.
In the verses quoted above the subjects treated are the creation of
man by God and His placement of him on earth. Angels who fail to
conceive the reason for man’s creation - a potential for committing
disorder and shedding blood - bring up the problem of evil and ask
God for a justification. God says that He knows things that they do

183


not know and that there is wisdom in everything He creates.
Whereupon God emphasizes the superiority of man in that he is
taught how to use language.
In this chapter we are going to tackle the importance of man’s use
of language. The superiority of man as a being depends on his capac-
ity to use a language. The philosophy of language developed in the
20th century and the vast studies carried on the issue asserts that with-
out language we could not exist as persons as such. Once, Bertrand
Russell in the 1920s (he was in his 40s then and had already produced
most of the works which had given him prominence) acknowledged
that he considered language as a means at the disposal of man, that he
could handle without giving it special attention. Bryan Maggee
claimed that this held true not only for philosophers, but also for nov-
elists, poets and playwrights. Self-consciousness in the use of language
developed, especially in the twentieth century, and became one of the
philosophical characteristics of the age.
This development is not limited to a superficial interest in words
but also includes in its scope beliefs related to basic issues. The
abstract thought made possible by language has proven to be the most
important factor in conceptualizing all the aspects of reality in which
we had not participated directly, and in handling it as well as in our
communication with our environment. The general consensus is that
this is the major characteristic that differentiates us from animals.
Thus, learning a language enables us to become ourselves. The impor-
tance of language had not been conceived as so great, both as regards
mankind in general and the individual in particular.
The Quran, 1400 years ago, stressed this importance. Those who
take an interest in philosophy should know that most of the new ideas
are based on the depository of past acquisitions. Wherever there are
hot debates, wherever ideas clash, new concepts arise, be they correct
or irrelevant. During the Prophet’s time, there seems not to have been
significant philosophical discourse. The Quran’s reference to the rele-
vance of language at such a time - which people would only realize
long afterwards - is an interesting statement indeed. At the time and
place of the descent of the Quran, there were neither concerns about
language nor about its philosophical profundity.

184

LANGUAGE AND MAN

CONTRIBUTION OF WITTGENSTEIN

Using and understanding a language is the distinctive characteristic of
man that separates him from other living beings. This forms the
essence of our inner existence. The questions raised by Ludwig
Wittgenstein played a great role in conceiving the importance of lan-
guage in the history of philosophy. Wittgenstein asked questions
which at first sight would seem platitudes, just like in the case of
Newton inquiring into the reason of the planets’ not changing their
courses and of the falling of stones thrown in the air back on the
ground. Wittgenstein had his precursors, like Locke and Leibniz, as
well as Frege and Russell. However, it was Wittgenstein who first
brought the issue of “language” into focus in the history of philosophy.
In Tractatus, a work belonging to his first phase, he tried to con-
struct an ideal definition of language that gave a picture of the world.
According to him, a sentence that said something (a proposition) had
to be “a picture of reality.” Wittgenstein thinks that if we analyze what
is said, we can reduce it to words that are but names of things and the
connection established between the words of a sentence would repre-
sent the connections between things in the world. In this way, the
sentence may draw the picture of the world.
Wittgenstein believed he had solved all the philosophical problems.
Nevertheless, later on as he advanced in years, he began feeling out of
step with Tractatus. In his second period, he began to conceive of
language as a kind of tool. In this period he claimed that language was
a social phenomenon and activity. The commonality between
Wittgenstein’s former view and the latter is that the language skill
occupies the center of his concern and that it is transformed into the
philosophy of language. Wittgenstein is one of the rare philosophers
who managed to gather around him a large number of disciples,
despite his two contradictory periods. Wittgenstein saw, during his
second period, that language had more meaning than he had origi-
nally thought. In our opinion, the merits of a language and the tar-
gets that it conveys exceed his belief, even at this period. I shall dwell
on this point longer in a book devoted to this subject. These studies
are important since they direct our attention to the importance of lan-
guage, a special gift of God to mankind.

185


HOW DOES THE BABY BEGIN TO SPEAK?

Frege’s and Russell’s studies of the philosophy of mathematics led to
the emergence of the philosophy of language. Noam Chomsky’s state-
ments about language had a considerable impact in the 50s. To be
able to handle something as complex and difficult as language cannot
be explained just with the hypothesis that the baby learns it only after
he is born without any a priori tendency. Formerly, it was believed
that a language consisted of a series of habits, skills and aptitudes and
was acquired by exercises, repetitions, generalizations and associa-
tions. The undeniable fact is that the majority of the public receive no
systematic education. In other words, the parents, in general, do not
teach their children about pre-established linguistic principles. This
becomes all the more apparent if one considers that the great majori-
ty of the world’s masses lack a proper education. Yet, this does not
rule out the fact that babies do learn how to speak in their tender age.
I agree with Noam Chomsky. The baby must be fully equipped
and ready to learn how to speak as soon as it wants to communicate
with its environment. As our eyesight is made ready to perceive the
world at large, so is our mind prepared to use its innate capacity to
acquire what is being spoken around it. As the eye begins to see,
wherever there is light enough, so are the ear and the mind exposed
to hear the language spoken, in an environment ready to acquire it. As
Humboldt says, we acquire as a baby the skill to use finite means in
infinite ways. Even intellectually restricted children do the same.
The following example demonstrates the innateness of this apti-
tude: The mind can be visualized as a function at first, when the
empirical data are entered as input; one has the linguistic output, just
like the number 5 is obtained when the square root of the number 25
is sought. The mind is even ready to learn how to speak like a calcu-
lator. When it meets a language, it acquires it and makes all sorts of
operations.

3- He has created the human beings.
4- He has taught him speech.
55-Gracious, 3-4

186

LANGUAGE AND MAN

Language is an innate gift of God to Adam and his offspring. If we
go back to the days of our babyhood and inquire into the ways by
which we acquired the faculty of speech and built a vocabulary, would
we not be in a difficulty to account for the process? How is it then that
we learn how to speak without any conscious contribution on our
part?

WHAT WOULD HAPPEN IF THERE HAD BEEN
NO SUCH THING AS LANGUAGE?

To appreciate the value of language, we must look for an answer to
the question “What would happen if there had been no language?”
Had there been no such thing as language, there would have been no
states, cities, villages or even families. In a milieu deprived of all social
institutions, no production would ever take place. Consequently,
there would be no textile products, cars, glassware, pencils, note-
books, etc.
Our mere conception of the importance of language is made pos-
sible by linguistic expression. An article on the importance of lan-
guage is the result of our use of it. Language is not an invention of
human beings. Language requires as premise a will and an orientation.
Given the fact that the importance of language finds its expression in
language, would man be in a position to create a language when the
very concept of it was absent? Language is a social phenomenon, and
where there is no language, there is no society.
The development of language is certainly possible. But this is pos-
sible only when one has the rudiments of a language. A language can
develop just like a plant that sprouts. The absence of a language would
mean the absence of seeds, the consequence of which would be the
absence of vegetation. Just consider (for a while) the coinage of a
word to mean a particular concept. On the assumption that men were
deprived of a “language,” the fancied word would be doomed to sink
into oblivion. The invention of writing was a subordinate process.
Where there is no concept of a language, accumulation and transmis-
sion of information would be impossible. Given the fact that the
importance of language cannot be conceived without it, the socializa-
tion of occasionally uttered unintelligible words or sounds emitted
cannot be made into a coherent common means of communication.

187


Language is a means calling for consensus of a community. In a milieu
deprived of social consciousness, the invention of a language based on
consensus is unimaginable.
The newborn is the most helpless creature among the creatures of
the earth. It is dependent on its parents for survival. In the absence of
a common language there would be no communication, and, there-
fore, no family. The paternity of the child could not be established.
Only the mother could be identified. Where knowledge does not
exist, it is difficult to establish any connection between the sexual act
and the birth, notwithstanding the period of nine months that elaps-
es before the child is born. Even this connection is made possible by
the use of language. The establishing of the family unit and the
restriction of sexual relations to couples in humans require the use of
language. In such a milieu, the child can only recognize its mother. It
would not be easy for a mother to feed her child all by herself. Man
cannot be compared with other living beings. Most of the living crea-
tures begin to walk, to fly and seek food a very short time after they
are born. The majority of the species of animals are programmed to
protect themselves. The long lasting maintenance of the human baby
- the weakest of all living beings - is secured thanks to the culture and
the communication the language provides. The faculty of thinking
through the use of words replaces the innate programming of other
living beings.
Had men been deprived of speech from the beginning of their
days, they could hardly have survived. The Quran’s statement that the
first human being was taught to speak is very important in this respect.
Man is born equipped with the mental capacity, with an ear ready to
receive what he hears, and a mouth and tongue to express his inten-
tions. Coincidences cannot account for the perfect and complex cre-
ation of our ear, mouth and tongue. To all these, however, has to be
added the endowment by our Creator of the potential a priori faculty
of speech. A more detailed study of this issue will be tackled in a further
work.

37- Then Adam received from his Lord words...
2-The Cow, 37

188

CHAPTER 55

SIGNS WITHIN OURSELVES

53- We will show Our signs to them in the horizons, and
within themselves, until it becomes clear to them that it is
the truth. Is it not sufficient that your Lord witnesses all
things?
41-Elucidated, 53

The Quran uses “nafs” (self) to express consciousness, the quintes-
sence of our personality. “Nafs” is integrated with our physical body;
the author of all good and bad acts is our “nafs.”
The fact that the atoms of our physical body - of which 99% is vac-
uum - deprived of all consciousness, perform such conscious acts as
seeing, hearing, and thinking, cannot be explained materialistically
will form the subject matter of another book I am intending to write,
in which this issue will be tackled within a larger framework, stretch-
ing from the philosophy of mind to the quantum theory wherein
many scientific branches will find room. With this in mind, I refrain
from taking up this issue in this present work.
The point I should like to dwell upon now is the verse’s allusion to
signs in ourselves. There are a priori categories that the mind is con-
stitutionally endowed with, concepts or ideas that are not derived
from experience. The subject I speak of in this chapter is not based on
findings obtained by satellites, telescopes, submarines or on the recent
developments in physics, chemistry or biology. Here we find ourselves
surrounded by the available data of a rich philosophical background.
The tribe to which the Prophet belonged dealt in trade and animal
husbandry. The Prophet himself was not brought up in a milieu like
Plato’s Academy or in an environment where the colorful and lively

189


schools of philosophy like Cartesianism flourished. Therefore, the fact
that the Quran made a distinction between the outward signs and the
signs immanent in man’s soul is noteworthy.

ONTOLOGICAL ARGUMENT

The basic message transmitted by all the religions revealed by God is
the fact that He is a Perfect Being. This becomes all the more appar-
ent when we witness all the entities created by God. In the ontologi-
cal argument, attainment of God is achieved not through exterior
means, but from the idea of “Perfection” or “Perfect Being” inherent
in each of us.
Farabi and Avicenna were among the first philosophers to refer to
the initial arguments of ontology. Farabi analyzes the ontological
argument together with the cosmological argument. According to
them, God must be self-existent (Necessary-Being); assuming that He
does not exist would be a contradiction in terms. All other creatures
are possible creatures; both their existence and nonexistence can be a
topic of discussion. If the possible entities are not resolved in the
Necessary-Being, there would be a contradiction in terms. Given the
fact that Farabi’s conclusion is a combination of ontological and cos-
mological arguments, many thinkers believed to have found traces of
this for the first time in the works of Avicenna.
Nevertheless, this argument is, more often than not, associated
with Descartes. To avoid committing error, he sets out in his philo-
sophical quest by considering all past knowledge as if it were nonex-
istent. He begins with the statement that many of the preconceived
opinions he has accepted since childhood have turned out to be unre-
liable; so it is necessary once in a lifetime to demolish everything and
start again right from the foundations. There follows a systematic cri-
tique of previous beliefs. Anything based on the senses is potentially
suspect, since I have found by experience that the senses sometimes
deceive and it is prudent never to trust completely those who have
deceived us even once.
Elsewhere Descartes expresses this “cogito argument” in the
famous phrase, “cogito ergo sum” (I think, therefore I am). He derives
from this argument that he exists incontestably and that thinking can
never be confuted. Later he realizes that knowing is more perfect than

190


doubting and explains how this idea of perfection leads him to the
most perfect, to the idea of a supremely Perfect Being.
He reasons that the representational content (or objective reality)
of this idea is so great that it cannot have originated from inside his
own (imperfect) mind, but must have been planted in him by an actu-
al Perfect Being - God. Things outside him like the sky, the earth, the
light and the heat and a thousand other things, all these things con-
tained nothing that would surpass him. If they were unreal he might
have concluded that he had acquired them from the void. However,
this could not hold true of a Perfect Being. He could not have
acquired it from nothingness.
Descartes concluded the existence of God after having examined
the evidence inherent in the self. He said that this conclusion was not
an invention of his imagination, and that to add or subtract anything
to or from it was beyond him. He had to accept the fact that he had
come to the world with this a priori sign. Like the initials that an artist
imprints on his work, God had implanted this idea as He created him.
While Leibniz contends that Descartes’ views need to be supple-
mented, he formulates an ontological argument bearing similarities to
Avicenna.

KANT’S TIME AND SPACE CATEGORIES

The Quran speaks of signs in the “self.” So far, I have gone over “the
idea of the existence of God” innate in us, as propounded by
Descartes and other thinkers like him. I believe that the verse that
refers to signs in the “self” meant much more. I am of the opinion
that the “self” considered an a priori entity and all the characteristics
innate in us come within the scope of this verse.
According to Kant’s matchless discovery that made him what he is,
time and space are innate in us before all experience and encounters
with the outside world. A little child, who has no notion of distance,
moves away from things he dislikes and approaches things that seem
pleasant to him. Therefore, man knows whether such things are within
or outside his reach as an a priori intuition. In other words, the idea
of “space” is already there in his mind without having previously expe-
rienced it. The same thing holds true for the “time” factor. The child
has the sense of “before” and “after,” prior to other perceptions. Had

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it not been so, all our perceptions would become chaotic, disordered,
in disarray. To go into the details of other evidence related to the
innateness of the idea of time and space would necessitate longer dis-
cussions. Kant referred to those innate characteristics while analyzing
our contacts with the outside world. He said nothing about the fact
that these were evidence of God’s existence.
We live in a unique place as the “self.” We can liken the space in
which we live to an extremely complex gate. The “self,” along with
the a priori categories such as time and space we possess from birth,
is the only key to this gate. We open this gate, which is of a complex
structure, with the key (viz. our “self”). Whoever it was who created
this universe, time and space is also the author of the “self.”
Our capacity of learning how to speak is also innate in us, as we saw
in the previous chapter. The innateness of this capacity is also an evi-
dence of our perfect creation along with the time and space categories
implanted in us. Not only our physical being but also our mental
makeup is made to fit the outside world.
It is our belief that anybody taking up arms against a priori knowl-
edge is doomed to perish!

ENCODED

30- Therefore you shall devote yourselves to monotheism,
the creational instinct placed into the people by God. There
is no alternation of God’s creation; this is the right reli-
gion, but most people do not know.
30-The Romans, 30

What have been encoded in us as a priori data when we were created,
conforming to the precepts of the religion revealed by God, are evi-
dence of the perfect creation of God. If we consider the contents of
the verse (41-The Elucidated, 53) that speaks of signs in the “self” as
being in conformity with the Creation, the matter may be understood
better. Many people encounter difficulty in understanding Descartes’
expression of “innate ideas.” To have a better insight into Descartes’
arguments, we need to concentrate very attentively on the structure of
the mind. It might be better to conceive of this as the conformity of
our creation with the precepts of religion, since it can be understood

192


easily. Most of us seek answers to the questions, “From where do I
come?,” “What is the purpose of my existence?,” “Where am I head-
ing?” The reason for our asking such questions is that we are created
in such a way as to feel the necessity of asking them. There are many
people - people who have inhibited their own impulses - who evade
asking such questions and avoid meditating upon them. Our Creator’s
inducing us to pose such questions, His creating us disposed to have
faith in religion, are indications of a religion that He would reveal. For
there is nothing that can provide an answer to such questions outside
religion. One of the evidences of the existence of religion is our hav-
ing been made in a way to be in need of believing in it.
God who makes us thirsty has also created water to quench thirst.
God who makes us hungry has also created the food we need. Getting
thirsty and hungry are different from the existence of water and food
in the outside world. We might feel the need for something that did
not exist in the world, rather than water, viz. the molecules whose
constituents are hydrogen and oxygen. But the fact is that our body is
made to want what it is programmed in it. To be immortal is the thing
we desire most, more than our need for water and a meal. Survival is
more important than all desires and passions. God made us in such a
way as to wish for an afterworld. This need we feel is an evidence of
the Hereafter.
Our creation includes in its scope all His evidence, of the evidence
of religion and of the Hereafter. I would like to draw your attention
to the expression in the above verse: “There is no alternation of
God’s creation; this is the right religion.” This postulate is coeval
with man’s creation. The person who can decipher the meaning of
these signs believes in God, His religion and the Hereafter. The last
sentence of the verse, in which it is said that the majority of people do
not know this, is very meaningful. As a matter of fact, many people fail
to appreciate these signs innate in them, thereby denying themselves.

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CHAPTER 56

TELEOLOGICAL CAUSALITY

45- Have you not seen how your Lord lengthens out the
shadow? He could have kept it motionless had He liked.
Then We made the sun a proof for it.

In the above verse, there are important signs related to causality.
Persons who study philosophy should know that discussions about
causality necessitate a philosophical background. At the time of the
descent of the Quran, there was not a single treatise that dealt with
philosophy or causality in the region in question. It is noteworthy that
the Quran emphasizes an issue of extreme importance, causality, in a
region where ignorance prevailed among the Bedouins. Most philo-
sophical commentaries considered important were improvements on
philosophies inherited from the past. Whereas the statements of the
Quran, not based on any heritage, are evidence of its authority.
God says that the shadow He created was not the necessary conse-
quence of the sun, but was created because God willed it so. In the
verse, the causality between the shadow and the sun is acknowledged,
but the said causality is created on purpose. The pattern laid down by
the Quran differs from the one offered by skeptics like Hume, who is
skeptical about causality, and from the viewpoints that try to explain
the universe based on the determinism of causal principles that have
come into existence by pure coincidence.
Causality is one of the basic tenets of science. It is the relation
between two events or states of affairs in which one brings about the
other or produces it. That is, it connects everything existing in the
universe. It stops our world from turning into chaos by establishing

194


relationships between cause and effect. Had there been no relation
between cause and effect, understanding our world would have
become even more complex than a dream. Sciences like physics and
chemistry take causality for granted. The manufacture of airplanes,
satellites and televisions is the result of reliability of the cause and
effect relationship. David Hume was skeptical about causality, but like
all men, he could not help basing himself on the principles of causal-
ity. For nobody can go on living while denying causality. For instance,
had Hume not taken into his head to write, he could not have pro-
duced the Treatise of Human Nature because writing was the cause to
produce a book! Gazali’s inquiry into causality was not meant to deny
it. His opposition resulted from the attempts at replacing it with
God’s will. The famous example he gave about the burning of cotton
purported to postulate causality as a created system, to which we refer
as teleological causality.
These may seem absurd to those who are not familiar with the
deliberations that the issue of causality has given rise to in philosophy.
The reason why I am trying to give such explanations is the place
occupied in the history of philosophy by extremists’ opinions that
deny “causality.” Natural sciences have already gone beyond such
contentions, while certain philosophers remain irresolute.
The Quran acknowledges causality. Causal relationships, referred to
in many a verse by the attribute of “sunnettulah” (God’s system), are
valid throughout the universe. As we shall be seeing in the coming
chapters, the Quran points to the mathematical order reigning in the
universe. This means the functioning of the cause and effect relationship
in a mathematical order. The statements of scientists who translate the
principles of causality by having recourse to physical and chemical for-
mulas in the universe and those of the Quran are in perfect conformity.
Although the Quran acknowledges causality, it defines its purpose
as a teleological argument. Although, in causal relationships, the cause
precedes the effect, the latter’s design precedes the cause. The causal-
ity chain, as expounded in the Quran, functions within God’s knowl-
edge and means, and cannot be creative. While it acknowledges
causality, the Quran is against the idealization of causality. The exis-
tence of shadow is not a necessary consequence of the sun. The
Creator of the sun has foreseen the shadow’s existence as a conse-
quence of the creation of the sun. What the Quran propounds is the
universal model based on “created causality.”

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PROTEIN’S PROBABILITY AND TELEOLOGICAL
CAUSALITY

Probability calculations provide us with objective data of a mathemat-
ical nature that let us see whether the alternative of intelligent design
or the one of coincidence is more credible. In particular, the fact that
Hume’s criticism of the analogical version of the “argument from
design” was generally accepted in philosophy circles has been one of
the reasons for the rise to prominence of the probabilistic version of
the “argument from design.” The structure of proteins makes the
application of probability calculations possible. Every living cell is
made up of proteins. Both as far as the enzymes and as far as their
other functions are concerned, proteins are the basic units that run the
activities of cells. In the comparison between cells and a factory, the
proteins correspond to the factory’s machinery. Proteins are made up
of a succession of amino acids. In a living organism, a protein is made
up of 20 amino acids. The fact that these 20 amino acids should be
placed in a certain order, and that the proteins should have a three-
dimensional shape, are absolute requisites for a protein. There is a very
great difference between the proteinoids, which are formed by a coin-
cidental succession of amino acids, and the proteins, which have a spe-
cial function within a cell. Amino acids come in two kinds, left-hand-
ed amino acids and right-handed amino acids. While proteinoids,
which are a result of a coincidental union of amino acids, are made up
of both kinds of amino acids, proteins include only left-handed amino
acids. What is more important, proteins have to be set up in a certain
order if they are to be able to carry out specific duties. The probabil-
ity that amino acids will turn into proteins just because they have been
subjected to energy is the same as the probability that a stack of bricks,
which have been blown up in the air with dynamite, will fall back
down and form a house.
In living organisms, alongside relatively short proteins like fer-
rodexin (found in clostridium pasteurianum), which is made up of a
succession of 55 amino acids, there are also long proteins like twitchin
(found in caenorhabditin elegans), which is made up of a succession
of 6049 amino acids. As an example for our probability calculations,
let us consider the medium sized serum albumin protein, which can
be found in the human body and which is made up of 584 amino
acids. The probability that the amino acids in this protein would be

196


made up only of the left-handed kind, can be calculated in the fol-
lowing way:

The probability that an amino acid should be of the left-handed
kind: 1/2
The probability that two amino acids should be of the left-handed
kind: 1/2 x 1/2
The probability that three amino acids should be of the left-hand-
ed kind: 1/2 x 1/2 x 1/2
The probability that 584 amino acids should be of the left-handed
kind: (1/2 )584

In addition to this, all amino acids have to form a peptide bond,
which is necessary for tying up with the other amino acids in the pro-
tein chain. There are also many other kinds of chemical bonds that can
be formed in a natural environment, among amino acids; the proba-
bility of a peptide bond forming is roughly equal to the probability of
other kinds of bonds forming. Within the serum albumin, made up of
584 amino acids, 583 peptide bonds are required. The probability of
these forming is as follows:

The probability that two amino acids should bond with a peptide
bond: 1/2
The probability that three amino acids should bond with peptide
bonds: 1/2 x 1/2
The probability that four amino acids should bond with peptide
bonds: 1/2 x 1/2 x 1/2
The probability that 584 amino acids should bond with peptide
bonds: (1/2)583
The probability that the amino acids of a single protein should be
all left-handed and that they should be connected with peptide bonds
is:

(1/2)584 x (1/2)583 = (1/2)1167 = (1/10)351

We realise that this probability is a practical impossibility from a
mathematical point of view, by means of the following reasoning. If
we add the 1080 protons and neutrons (total of all protons and neu-
trons in the universe) to the all photons and electrons in the universe,

197


we obtain a number smaller than 1090. The life span of the universe,
15 billion years x 365 days x 24 hours x 60 minutes x 60 seconds =
473.040.000.000.000.000, expresses the time that has elapsed since
the creation of the universe. We could say approximately that this
number is equal to 1018. If we multiply the two numbers, the num-
ber we get is 1090 x 1018 = 10108. This number expresses the number
of attempts made, if all the protons, neutrons, electrons and photons
in the universe had each made an attempt, every single second of the
existence of the universe. If we assume that attempts made in a sec-
ond by each of these are with the highest chemical speed 1012 (one
trillion), it makes 10108 x 1012= 10120; but even the probability of two
simple events like the formation of a protein with 584 amino acids
with only left-handed amino acids and the formation of its peptide
bonds is 1 in 10351. This shows us that even if all the protons, neu-
trons, electrons and photons in the universe had turned into one of
20 amino acids in living creatures and that even if they had made 1012
attempts in each second since the creation of the universe, it would
not have been enough even to ensure that the amino acids of a single
protein like the serum albumin should be left-handed and that they
should be connected with peptide bonds.
This conclusion is indeed very interesting. Following the discover-
ies of Copernicus, the earth lost its central position in the universe;
however, even mobilising the entire matter in the universe could not
ensure the coincidental creation of a single protein, which exist in
thousands in living organisms that we can see only by means of a
microscope.
It is vitally important that the succession of the amino acids in pro-
teins be in the correct order. We can show the probability calculation
for the serum albumin protein in the following way:

The probability that an amino acid should be in the correct posi-
tion: 1/20
The probability that two amino acids should be in the correct posi-
tion: 1/20 x 1/20
The probability that three amino acids should be in the correct
position: 1/20 x 1/20 x 1/20
The probability that 584 amino acids should be in the correct posi-
tion: (1/20)584 = (1/10)759

198


If we multiply this number with the 1 in 10351, which we have
already calculated, we get the probability that a given protein should
be made up only of left-handed amino acids and that it should form
peptide bonds and that the succession of amino acids should be in the
correct order. This corresponds to a probability of 1 in
10351x10759=101110, which practically means that it is impossible
(Generally in mathematics all probabilities less than 1 in 1050 are con-
sidered impossible). It could be said that only a certain part of the suc-
cession of amino acids in proteins is active and that changes in the
amino acids outside this part could be tolerated. This would mean
that the actual probability was higher than we calculated; but, on the
other hand, if we include the probabilities also of things like the
necessity that the protein should happen to be in the correct position
within the cell and also that it should exist in the required quantity,
then the probabilities decrease.
Those who deny that the causes were created target-oriented have
succumbed to mathematics. This calculation of probability was made on
the assumption that amino acids are the ones that are used in the living
organism, that the three-dimensional folding of the protein has been
realized and that after the formation of the protein the functions have
been frozen. Supposing that all these stages had been added to the prob-
ability- what was impossible would be even more impossible. However,
the figure mentioned indicates this impossibility for those who are versed
in mathematics. This serum albumin protein whose formation cannot be
coincidental is being produced in the millions by our body.
According to the “blind coincidentalist” materialist view, serum
albumin is a fortuitous formation. According to the believer, this pro-
tein is a target-oriented creation. This example about the formation of
the protein can be stretched to cover many things, from the functions
in our body to those in other animals and plants, from the phenome-
na occurring in our world to space. In all these domains the principles
of causality function within a teleological framework.

WHAT CAN BE THE CAUSE OF THIS CAUSALITY?

The absence of causality would rule out all mental functions. Whether
a universe would be possible without causality is a different matter,
but the fact is, we could not understand the world. Our getting hun-

199


gry is a cause. Our opening the door of the refrigerator with a view to
getting the food in it is a cause; so is our reaching for food. The fact
that the meal we have before us is subject to gravity and the fact that
what we swallow goes down to our stomach are causes and all these
causes are simultaneously the effects of prior causes. The principles of
causality govern us in understanding all that is created in the world.
Our study of the universe, that contributes to our understanding of
God’s magnificent artistry and the omniscience of God, is also based
on causality. We understand the principles of causality thanks to our
mental capacity, God’s gift. We reason based on causality. Our ratio-
cination is based on causality. Had the causal relationships been sim-
pler, many of us might not have given the creation its due. Had the
creation been more complex than it actually is, and had we been
unable to solve the mysteries of causality, we could not be in a posi-
tion to understand the universe. In the existence of the universe, the
cause and effect relationship is a consequence of God’s perfect design.
The great blunder of atheists is their attribution of the effect mere-
ly to the cause, since they are convinced that the causes in the princi-
ples of causality owe their existence to coincidences. The irrelevance
of coincidences is shown in the simple instance of a protein. If one
concludes that in the cause and effect relationship, the cause is not a
fortuitous act, one can derive from this that all effects are but God’s
doing. The materialist atheism that considers causality not to be a cre-
ated process, but the cause’s own making, idolizes matter and the
causality principles immanent in it. Once the idea of coincidence is
ruled out, all the creatures in the universe automatically become the
consequence of an Infinite Knowledge and Infinite Power.
Assumptions of coincidental formations in the concept of time in
which the stages of creation take place have prevented atheists from
conceiving of the Creator. Once the concept of coincidence is dealt
with, all knowledge is promoted to the Eternal Existence. Those who
assert that an object or knowledge is the product of coincidences
establish a connection to a process in time. Once coincidences are
ruled out, the existent becomes the outcome of the wisdom of the
Eternal Being. This leads to the understanding of the universe as the
result of a process, the product (within the principles of causality) of
a process, the work of the Eternal Being.

200

CHAPTER 57

ERROR OF THE UNILINEAR
PROGRESSIVE CONCEPT
OF HISTORY

82- Do they not travel through the earth and see what was
the end of those before them? They were greater in number
than these and superior in strength and in the traces in the
land: Yet all that they accomplished was of no profit to
them.
40-The Believer, 82

There are verses in the Quran that speak of certain communities in the
past who had reached a level of civilization higher than the commu-
nity in which the Prophet lived. These communities had been the
authors of works far superior to those produced by the latter.
Especially at the beginning of the 19th century, the “historical
point of view” occupied an important place. Hegel (1770-1831)
spoke of reality as a historical process that could be understood by the
categories of historical explanation. His giving meaning to history,
understanding and evaluating it were remarkable indeed. But Hegel
interpreted history as a linear and evolutionary system that involved
continuous and unilinear development. His approach was progres-
sionist. His interpretation of history may be acclaimed, but a view-
point that conceives every historical period superior to the one pre-
ceding it is untenable.
The Quran, an infallible book, proves once again that it is in the
right. It acknowledges that past civilizations sometimes produced

201


superior works and proved to be more powerful, thus refuting the lin-
ear concept of history. Linear development may have taken place in a
given period of history. As a matter of fact, the advancement of sci-
ence, whose origins went back to the 16th century, have followed a
positive trend up until the 21st century. However, to generalize this
progressive advancement to cover all of history and every domain
would be a great mistake. While formulating his thesis, Hegel seems
to have been bewitched by the advancement of sciences from the 16th
century up until his own times.
There are more disastrous effects of this concept of history than the
uninitiated may conceive. A glaring example is communism. Marx’
materialistic interpretation of Hegel led to massacres in which millions
of people succumbed and gave rise to both cold and hot wars. As a
matter of fact, the share of this Hegelian concept of history in Marx’s
ideology is great. While Hegel evaluated history through metaphysics,
Marx preferred to view history materialistically, calling his school
“Historical Materialism.”

HISTORICAL VIEW OF COMMUNISM

Marx had a progressionist-linear-historical view (Marx’s emphases on
the means of production and economics had had a great impact). This
conception contended that a given community had to pass through
stages, namely through feudalism, capitalism and socialism, before
reaching communism. According to this conception, each of these
stages would mark a higher degree of development than the previous
one. Thus, the communist stage would be superior even to the mod-
ern one. The communists assumed that communism would be
supreme bliss and the ultimate perfection in history. Moreover, this
was a “scientifically established” view! Those who were against it were
considered unscientific. The eventual collapse of communism discred-
ited the Marxist conception of a scientific interpretation of history.
According to them, history’s progressive course could not be fore-
stalled, so that communism was the ultimate stage.
Yet most of the school textbooks of today are under the influence
of that concept of history whose fundamental logic is that of linear
progress. There are no scientific data to justify the opinions that assert
that man’s ancestors were primitive hairy creatures as described in the

202

ERROR OF THE UNILINEAR PROGRESSIVE CONCEPT OF HISTORY

books on anthropology. Engels himself, founder of modern commu-
nism along with Karl Marx, acknowledged this. On the assumption
that men are fortuitous, he claims that the historical stages must be
accepted. Describing the primitives as deprived of language, not even
knowing how to kindle a fire, similar to hairy monkeys, would be an
illusory account devoid of all scientific justification. There is no cor-
roborative evidence to justify that men were first hunter-gatherers
before they came to be acquainted with farming. The idea, which took
for granted the fact that history was of a linear and progressionist
makeup, led necessarily to the adoption of the new conviction that
man’s initial stage had been hunting and gathering, the simplest
means of supplying food. The distinct periods of the past qualified as
Stone Age, Bronze Age, etc., are also devoid of all scientific evidence.
Whenever such classifications are made, there come moments when
gadgets are unearthed, which, in principle should not be dating from
the age to which they are supposed to belong. Yet, writers of text-
books are loath to make any corrections therein.

PYRAMIDS, MARTIANS AND ACUPUNCTURE

According to the progressionist linear history conception, every one of
the stages that human history has gone through is superior to the pre-
ceding one. This erroneous conception is inculcated into the brains of
the majority of mankind. The supporters of this conception of history
were nonplussed in the face of the superior characteristics of pyramids.
The question has cropped up, inquiring into the mystery of the design-
ers of pyramids, whether their authors might not have been Martians!
The great Cheops pyramid at Giza, whose volume is about
2.515.000m3, is 147m high, the base measuring 230m. This structure
required the quarrying of six million stones, their transportation, amass-
ment and laying in a fashion likely to challenge long centuries to come.
The power coupled with skill of the Egyptians leaves us astounded.
Mentalities shaped according to the erroneous conception of history fail
somehow to conclude that architecture in ancient Egypt was at a very
advanced stage. For those familiar with the Quranic verses, there is
nothing to wonder at in this, since the Quran mentions of works of
superior quality that were accomplished long ago.

203


9- Do they not travel through the earth and see what was the
end of those before them? They were superior to them in
strength, furrowed the earth and dwelt in it more than they...
30-The Romans, 9

Acupuncture, practiced in China for more than 4,500 years, shows
that at a given spot on the earth, people were in possession of anatom-
ic knowledge more precise than we can believe. Acupuncture was the
result of a thorough knowledge of the nervous system of the human
body and of the distribution of electricity in the body. Someone con-
vinced of history’s linear; evolutionist and developmentalist structure
cannot come forth claiming that it appears that the Chinese were
more versed in the anatomy of the human body than the following
generations. Otherwise this would lead people to attribute the dis-
covery of such facts to the Martians, like certain writers! To try to
understand history and give it meaning is certainly commendable. But
to dare interpret all the periods of history in every geographical cor-
ner of the earth within a unilinear and progressionist concept of his-
tory is a great error frequently committed.
This understanding of history has been the source of views that
denied the personalities of individuals. These views that idealize the
“state” led the right-minded to fascism and leftist persons to commu-
nism. The cause of a great many disasters, this viewpoint favored the
oppression of the individual by the state, refused to see the state at the
service of its nationals as a superstructure created by man, and pre-
ferred to consider man as a servant of the state, in which he had an
insignificant presence. For those who are not familiar with the philos-
ophy of history, these considerations may seem overstatements. If we
look closer at the process initiated by Hegel, we may observe that it
played a role, on the one hand, in the emergence of Hitler, and at the
same time, of Marx. According to this view, the direction of history
cannot be diverted. According to this mentality, whether laudable or
execrable, the acts people indulge in have no effect on the retrogres-
sive or progressive courses in history. It is the “state” that plays the
historical role, and the course of history cannot change its direction.
The human element is absent here as well. The Quran contends that
human acts have their consequences in the future development of
communities and that many communities have perished because of
the evil doings of their members. This view of life is one that saves

204


man from being swept by the storms that have raged in history.
It is true that at certain periods of history mankind has marked sig-
nificant progress by following a unilinear and progressive course. But
it is simply wrong to generalize this movement to cover the entire
past. To view a period of two or three millennia from a similar angle
would be incorrect. To call a given century before Christ the “Stone
Age,” thus generalizing it to cover the entirety of humanity would be
improper. Great divergences between communities at a given age, lack
of proper communication, and reasons that thwarted the political and
cultural development of societies the world over made a simultaneous
development of peoples around the earth impossible. Let us assume
that one thousand years hence, archaeological excavations conducted
with a view to having an insight into our level of civilization will give
different results according to whether these excavations are made in
New York or in a remote corner of Africa. While the one that gener-
alizes his findings will conclude that there had been a progression in
the history of mankind, the other, having recourse to the same
method of ratiocination, will conclude that there had been retrogres-
sion.
Another error generally committed is the assumption that products
of different domains like communications, arts, medicine, engineer-
ing, architecture, morals, farming are put hotchpotch in the same bas-
ket. The idea of progression in a given field must not be stretched to
include other areas as well. Therefore, while history advances in cer-
tain fields, it may recede in others.
The correct thing to do would be to adopt an analytical approach
and pick up every single product separately and evaluate it according-
ly, thus getting rid of the generalizations and facile deductions of the
unilinear progressive and evolutionist concepts of history.

POSITIVISM AND RELIGION

Religion has been the field exposed to misconceptions to which the
unilinear progressive conception of history led. Auguste Comte (1798-
1857) was the prominent representative of this movement. Comte
divided history into separate phases. He was confident that mankind
would go through three phases before ending up in the system of phi-
losophy to which he gave the name of positivism. In his historical study

205


of the progress of the human mind, he discerned three phases: the the-
ological, the metaphysical and the positive. Comte contended that the
origins of the theological phase went as far back as fetishism, and that
it was followed by polytheism, ending up with monotheism.
In the ultimate phase, qualified “positive,” he stated that science
had taken the place of religion. He made use of this argument to con-
demn all religious orders and philosophical systems prior to his own
positive system. While the other systems are “a series of primitive his-
torical phases,” his own system was “the most perfect ultimate phase.”
In the whirlwind of his passion, he dared set up a positivistic religion.
This pseudo-Christianity would have a large clerical organization with
positivistic temples and positivistic clergy.
Comte’s efforts to show the monotheistic religions as but an inter-
im phase in the series of historical periods are devoid of all scientific
evidence and findings. Quite the reverse had been the case, since the
Ebla tablets of ancient history discovered in 1975 bore monotheistic
traces. Comte’s views, utterly devoid of all tangible and convincing
evidence, are taken for granted in many school textbooks. In every
stage of history there has existed the idea of one God. Monotheism
was opposed by the idolaters of the moon or the sun, or communists
or positivists at different periods of history. All other beliefs have
become calendar pages of history to be torn off, while the belief in
one God abides forever.
Those who fail to make a historical classification of religions hav-
ing archeological findings have suggested the following train of
thought: “Let us find the most primitive community on earth, for the
oldest religion should be theirs, since it must have preserved its tradi-
tions.” Some of the supporters of this line of thought, devoid of all
scientific foundation, took the tribe that worshipped natural phenom-
ena as the most primitive of the communities on earth, and its reli-
gion, the most ancient. Those who considered the pygmies of
monotheistic outlook contended that the primeval religion was
monotheistic (Such a line of thought led naturally to different con-
clusions).
This theory on religion, whose proponents have been Andrew
Lang and P.W. Schmidt, has been very interesting. According to this
theory, most of the religions of the world are but corrupted versions
of monotheism. According to Schmidt, idolization of powers of
nature is irrelevant, since in order that the powers of nature may be

206


made into gods, one should already have the notion of “God.”
According to this view, the reason for the corruption of monotheistic
religions and the emergence of polytheism is man’s transforming, in
time, of metaphors into identifications. The line of thought ran some-
thing like this. “God is Creator, He is like my mother.” “God is the
source of everything, He is like the earth.” These metaphors have in
time replaced the original conceptualization that came to be identified
with a concrete image. Schmidt contended that one of the evidences
of the fact that polytheistic religions’ origins lay in monotheism was
the fact that the idea of a primeval and all powerful divinity still sur-
vived. The common characteristics of the Eble tablets, Egyptian
mythology, and monotheistic religions of differing configurations
support the idea that they originated from a single source, but under-
went corruption for various reasons.
The logical reasoning of Schmidt is more convincing. As a matter
of fact, there is hardly anything in Comte deducible or defensible on
the grounds of consistency to support the theory of a positivistic phase
being the ultimate phase of human evolution. Anyway, based merely
on written evidence, it is impossible to arrive at an identification of the
primeval religion. But as I have pointed out, both the Ebla tablets dat-
ing from 3000 B.C. and the evidence provided by the historical times
prove that the faith in one God has always existed. These tablets, in
which the names Adam, Eve, Noah, Abraham, Ishmael, Michael,
David are mentioned as they figure in the Quran, and the Old and
New Testaments, prove that monotheistic religions always existed.

47- Each community has a messenger ...
10-Jonah, 47

207

CHAPTER 58

MIRACLES BASED ON
ARCHAEOLOGY AND THE
PEOPLE OF SABA

109- ...Do they not travel through the earth and see what
was the end of those before them?
12-Joseph, 109

So far our attention has been focused on the miraculous revelations of
the Quran and our effort has been to try to work out correlations with
natural phenomena. The four preceding chapters were reserved for
philosophical issues expounded in the Quran that had had no dialec-
tic background at the time of its descent. The said four chapters must
be classified in a separate category. The present and the next three
chapters will deal with archaeological findings and their relevance to
the ancient communities. Archaeological data differ from the natural
sciences in many respects and deriving erroneous conclusions from
them is all the more likely. In due consideration of these findings,
those tribes that have disappeared must be examined accordingly.
The accounts given in the Quran about ancient peoples are not
mere stories. They are mostly parables illustrating a moral or spiritual
lesson.

128- Did they not learn from the many generations that We
destroyed before them, in whose haunts they move? Verily,
these are signs for those who possess intelligence.
20-Ta-He, 128

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MIRACLES BASED ON ARCHAEOLOGY AND THE PEOPLE OF SABA

THE PEOPLE OF SHEBA AND
THE FLOOD FROM THE DAM

15- There was a sign for the people of Sheba in their habi-
tations: two gardens, one on the right and the other on the
left. “Eat from your Lord’s provisions and be thankful to
Him. Good land and a forgiving Lord.”
16- But they turned away and We sent against them the
flood from the dam. And We converted their two gardens
into gardens of bitter fruit, and tamarisks and a few sparse
cedar-trees.
34-Sheba, 15-16

Some of the accounts we come across in the Quran also exist in the
Old and the New Testaments. As the flood that followed the burst of
the dam referred to in the Quran dates from after Christ, it is not
mentioned in the Old and the New Testaments.
The “flood from the dam” is also referred to as the “arim flood,”
“arim” meaning “dam” in Arabic. Mawdudi, a contemporary Pakistani
scholar, made the following comment: “The word ‘arim’ used in the
expression ‘seyl-ul Arim’ derived from the word ‘arimen’ meaning ‘dam’
is used in Southern Arabia. This word was frequently seen during the
excavations at Yemen. For instance, in a tablet dictated by Abraha, the
ruler of Yemen of Ethiopian origin, after the restoration of the great
Marib Dam dated 542-543 A.D. the said word was often used. So the
expression ‘seyl ul arim’ means the flood disaster in the wake of the burst
dam.” The capital of Sheba was Marib. The people of Sheba had
become prosperous thanks to this dam. Pliny describes this region as
a green spot covered by lush vegetation. The height of the dam at
Marib was 16m and its width 60m, while the length measured 620m.
The area irrigated was 9600 hectares, of which 5300 hectares were in
the southern plain and 4300 hectares in the northern plain (See Cavit
Yalç›n, The Perish of Nations).
The “two gardens” referred to in the Quran were these sumptuous
gardens in the said valleys. Thanks to this dam and the irrigation sys-
tem, this region was renowned as the best spot in Yemen, well irri-
gated and fertile. The Frenchman J. Holévy and the Austrian Glaser
proved the existence of the Marib dam. In documents written in the
Himer dialect, it was said that the said dam had made the land fertile.

209


The year of its destruction is believed to be 542 A.D. In the wake of
its destruction the “arim flood” occurred and ravaged the entire area.
Archaeologist Werner Keller also corroborates the account as
reported in the Quran: “The fact that such a dam existed and that its
destruction ravaged the city demonstrates that the account given in the
Quran about the destruction of the gardens is a true account.”
As we read of the disaster that the people of Sheba faced, one can-
not help feeling that this was the consequence of the ingratitude of
the people for the gifts with which they had been endowed. We must
acknowledge the fact that the Creator of all the beauties is God,
Whom we must extol and give thanks and try to avoid the fate of the
people of Sheba.

17- That is how We requited them for their ingratitude.
And never do We give requital except to those who are
ungrateful.
34-Sheba, 17

210

CHAPTER 59

THE AAD PEOPLE AND THE
CITY OF ERAM

6- Have you not seen what your Lord did to the Aad.
7- Of Eram with lofty pillars,
8- The like of which were not produced in the land.
89-The Dawn, 6-8

There are many passages where the Aad people are mentioned in the
Quran. The Prophet Hud was sent to the Aad people to warn them
against attributing a partner to God. The Aad people, however,
turned a deaf ear on the Prophet’s warning and continued their prac-
tice. The Aad community lived in the city of Eram, a city built on
beautiful tall pillars, which was destroyed by a storm.
At the beginning of the 1990s the leading papers in the world cov-
ered the story of a discovery of towering importance under such head-
ings as “Discovery of a Sumptuous Arabian City,” “Legendary
Arabian City Unearthed.” What made this archaeological finding
more significant was the mention of its name in the Quran. This dis-
covery confounded those who had insisted that the existence of the
Aad community was only legendary.
The city in question was discovered by an amateur archaeologist,
Nicholas Clapp. Based on written evidence, he set off to unearth the
lost city. After long efforts he managed to persuade NASA to have
satellite photographs taken of the region in question ; these photo-
graphs resulted in the eventual discovery.
As the ruins came to be unearthed, it was concluded that the site
corresponded to the city of the Aad people mentioned in the Quran.
Among the unearthed ruins were the tall pillars described in the
Quran. Dr. Zarins claims that what made this city referred to as Eram

211


different from others of its time was these pillars described in the
Quran. The other accounts related to this event exactly tallied with
the archaeological findings.

DESTRUCTION OF AAD

6- And the Aad were destroyed by a furious, roaring storm...
69-Incontestable, 6

24- So when they saw it as a cloud advancing towards their
valley, they said: “This cloud will give us rain.” No, it is
what you were trying to hasten! The wind that carries the
grievous punishment.
46-The Dunes, 24

When the Aad people saw the cloud that was to bring punishment to
them, they thought it was a rain cloud. The sandstorm was seen from
afar as a rain cloud. The destruction of the Aad people is often referred
to in the Quranic verses. The city in question was unearthed follow-
ing an excavation that went deep down into the ground. The descrip-
tion in the Quran is in accord with the evidence of the burial of the
city of the Aad people under dunes of sand.

21- Remember the brother of Aad. When he warned his
people at the dunes, but there have been warners before
him and after him. “You shall not worship any except God.
I fear for you the retribution of a great day.”
46-The Dunes, 21

“Ahqaf” is the plural of “hiqf” (dune of sand). Some commenta-
tors mention the name as a proper noun. But this does not change its
signification in any way. Historical data and archaeological findings
clearly refer to the Aad people and the city Eram with tall pillars men-
tioned in the Quran. The unearthing of the city is a recent affair. The
Quran says that there have been instances in the past from which we
have to derive lessons and archaeology as a science provides us evi-
dences to prove the truth revealed in the Quran.

212

THE AAD PEOPLE AND THE CITY OF ERAM

15- As for Aad, they behaved arrogantly on earth, against
all truth, and said, “Who is more powerful than we?” Did
they not see that God who created them is more powerful
than they? Yet they refused to believe Our signs.
16- So We sent upon them a furious wind for several mis-
erable days to afflict them with a humiliating retribution in
this life. But the retribution of the Hereafter is more
humiliating, and there will be no help for them.
41-Elucidated, 15-16

213

CHAPTER 60

MYSTERY BEHIND THE
NAME HAAMAAN

36- Pharaoh said: “O Haamaan! Build me a high tower that
I may attain the ways and means.”
40-The Believer, 36

38- Pharaoh said: “O Chiefs! No god do I know for you
but myself. So, O Haamaan! Fire some clay to build a tower
for me that I may mount up to the God of Moses. I believe
that he is a liar.”
28-The History, 38

Haamaan’s name is quoted several times in the Quran as promoter
and supporter of Pharaoh, who, claiming to vie with God, and taking
a stand against Moses, had ordered Haamaan to erect a high tower so
that he might reach the God to whom Moses referred.
Prof. Maurice Bucaille, in his Moise et L’Egypte, speaks of the use of
the name Haamaan mentioned in the Quran, alluding to the objec-
tions raised in history to the use of this name, and gives an account of
the corroboration of the account given in the Quran after the deci-
phering of the hieroglyph.
The name Haamaan is also mentioned in the Old Testament as the
chief minister or vizier of King Ahasuerus. After the failure of his
attempt to cut off all the Jews in the Persian Empire, he was hanged
on the gallows which he had erected for Mordecai. The name
Haamaan is mentioned five times in the Quran. People with prejudice
looking for errors in the Quran claimed that the Quran had made
errors while copying the Old Testament and brought forth the name
of Haamaan as evidence.

214

MYSTERY BEHIND THE NAME HAAMAAN

HEAD OF THE QUARRY WORKERS

Jean Francois Champollion (1790-1832), a French Egyptologist and
a pioneer in the study of ancient Egypt, is best known for his success
on the Rosetta Stone in 1822. The stone in question was found near
Rosetta on the western mouth of the Nile by one of Napoléon’s offi-
cers in 1799. Its text, a decree commemorating the accession of
Ptolemy V, is written in two languages and three scripts: hieroglyphs
forming Egyptian parts of the inscription were deciphered by Jean-
Francois Champollion, and this led to the interpretation of many
other early records of Egyptian civilization. In the Hof Museum of
Vienna one can read of Haamaan’s close relations to the Pharaoh.
(See: Walter Wreszinski, Aegyptische Inschriften aus dem K.K. Hof
Museum in Wien, 1906, J.C. Hinriesche Buchhandlung.) The name
“Haamaan” is recorded as the head of the quarry workers, which is in
accordance with the sura The Narrations verse 38. (See: Herman
Renke, Die Aegyptischen Personnennamen, Vierzeischnis der Namen,
published by J. J. Augustin in Glückstadt, Band I, 1935.)
Maurice Bucaille gave the name “Haamaan” to a French
Egyptologist, telling him that he had seen it quoted in an Arab man-
uscript dating from the 7th century. (He did not, however, tell him
that the Manuscript in question was the Quran, so as not to prejudice
the Egyptologist’s reaction to this). He suggested to Maurice Bucaille
that he refer to the “Dictionary of Personal Names of the New Kingdom
by Ranke.” Bucaille eventually found the name in the German hiero-
glyph transliteration list as being the head of the quarry workers.
Another discovery was the engraving of the name Haamaan on a mon-
ument in Vienna. The bracket appended to the name Haamaan indi-
cates his special position in relation to the Pharaoh. (The Egyptians
used to write the words linked together unless it was to indicate a spe-
cial situation.)
So, objections raised against the contents of the Quran are brought
to naught in every instance. Whenever probing becomes necessary
about a particular point, the Quran displays further miracles. The
Quran’s quoting the name Haamaan cannot be coincidental. No
source other than revelation could possibly have included the name so
appropriately in the Quran.

215

CHAPTER 61

ANCIENT EGYPT AND THE
PHARAOH’S BODY

104- Moses said: “O Pharaoh (Firawun)! I am a messenger
from the Lord of the worlds”

72- They said: “We lost the cup of the king (malik) ...”
12-Joseph, 72

Studies conducted on data acquired about Pharaoh thanks to the deci-
phered hieroglyph script and Egyptological explorations corroborate
that what is said about the parables of Moses, and the accounts relat-
ed to Egypt and the Pharaoh in the Quran, are exact when compared
with tangible historical data.
The Quran referred to the Egyptian ruler at the time of Joseph as
“malik” (ruler, king) but for the ruler coeval with Moses the Quran
uses the word “Firawun” (Pharaoh). Pharaoh was the Hebrew form
of the Egyptian “Per-ao” (the great house) signifying the royal palace,
an epithet applied in the new kingdom and after as a title of respect,
to the king himself. Never before had it been used in this sense.
To quote the Encyclopedia Britannica: Pharaoh was referred to in
narrative as “his majesty” or “the good god” or “the sovereign” as a
circumlocution of respect. In accordance with the concept of divine
kingship, his person was sacrosanct and his insignia - diadem, crowns,
scepters, states - had magic properties. Fire gushed from the mouth of
the serpent on his crown to exterminate his enemies; in the battlefield

216

ANCIENT EGYPT AND THE PHARAOH’S BODY

his power was such that he could wipe out his enemies regardless of
their multitude. He was said to be omnipotent and omniscient, the
one who had the overall control in his hands and was the cause of
prosperity. The main source of information is the information that the
deciphering of the hieroglyphs made available.
However, one should keep in mind that this script had been sunk
in oblivion since the 3rd century B.C., to be revived long after. The
hieroglyph script that had been forgotten about 1000 years prior to
the descent of the Quran was discovered and deciphered after more
than a millennium.
The Quran relates the events that happened between the Pharaoh
and Moses, giving details additional to those found in the Old
Testament. What is said about serpents and the prevalence of magic at
the time, and Pharaoh’s statement of his divine attribute, tallies with
the information about the Pharaoh revealed from the deciphered
hieroglyph tablets.

IPUWER PAPYRUS

10: 3-6 Lower Egypt is devastated. The court came to a standstill.
Whatever was stored, wheat, rye, geese and fish, perished.
10: 6-3 Crops wasted everywhere
2: 5-6 Disasters and blood everywhere
2:10 Blood flows in rivers
3: 2 Gold and lapis lazuli, silver and malachite, carnelian and
bronze decorate the necks of slaves
Ipuwer Papyrus-Leidon 344

130- We punished the people of Pharaoh with drought,
and shortage of crops, that they might take heed.

133- So We sent on them; the flood, the locusts, the lice,
the frogs and the blood. How many different signs! But
they still remained arrogant, for they were a people full of
sin.

217


57- So We expelled them from gardens, springs.
58- Treasures and every kind of honorable position.
59- Thus it was made the children of Israel inheritors of
such things.
26-The Poets, 57-59

The accounts given by the Quran about the punishment inflicted
upon the Pharaoh and his followers, like drought and other disasters,
and the accounts of the Ipuwer Papyrus are perfectly in tune with each
other. As an evidence of the offense committed by the dynasty of the
Pharaoh in its denial of Moses’ prophethood, the Quran says that
blood was foreseen (the same thing holds true for the proliferation of
the locusts, the lice, etc.). In the Ipuwer Papyrus it is said that blood
ran in riverbeds, everywhere was smeared with blood. (Studies con-
ducted to this day seem to explain the red coloration of rivers by the
existence of protozoa, zooplanktons, sea and fresh water planktons or
dinoflagellates. All these organisms would deplete the oxygen in
water, giving rise to rapid growth of toxic substances, killing the liv-
ing organisms and rendering the stream water undrinkable.)
Researchers have devised a course of events that might have taken
place in relation to the disasters described in the Quran. According to
this fictive account, “The fish in the Nile perished as a consequence of
the intoxication of the river, leaving the Egyptians deprived of suste-
nance. Frogs, whose eggs multiplied in the meantime, invaded the
surroundings before they themselves succumbed to poisoning.
Decomposition of fish and frogs coupled with the poisonous water of
the Nile polluted the fertile land around. Annihilation of the frogs
caused the pests like locusts and grain moths to proliferate:” All these
are but the product of imagination, surely. We do not know exactly
how things happened since we have no available data in hand to make
valid deductions. Yet, this account may give us an idea of them.
The Ipuwer Papyrus records the curse of blood, drought and dis-
asters to which the Pharaoh’s dynasty fell victim, and the situation of
the slaves, who later were to inherit the former’s possessions almost
literally as described in the Quran.

218

ANCIENT EGYPT AND THE PHARAOH’S BODY

PHARAOH’S BODY SIGN UNKNOWN BY MAJORITY

90- We took the children of Israel across the sea. Pharaoh
and his army followed them aggressively and sinfully. When
drowning became a reality for him, he said, “I believe that
there is no god except the One in whom the children of
Israel believe. I am of those who submit.”
91- “Ah now! For you have rebelled in the past, and you
did mischief.”
92- “Today, We will save your body, so that you may
become a sign to those who come after you. But verily,
many people are heedless of Our signs.”
10-Jonah, 90-92

When he understood he was going to die, the Pharaoh was convert-
ed. This so-called conversion is looked at askance by God, who says
that his body shall be saved as a sign for the coming generations. At
the time of the Prophet, and for quite some time afterward, we could
not guess that a science called museology would be developed to har-
bor objects of historical value, amongst others mummified bodies of
the Pharaohs. The Quran’s reference to this and to the people heed-
less of God’s signs are points deserving attention. The signs of God
are many and the majority of people are unaware of this.
At the time of the revelation of the Quran, mummified bodies of
all the Pharaohs lay concealed in the Valley of Kings along the banks
of the Nile. Their discovery took place in the 19th century. The
Pharaoh mentioned in the Quran may have been any of them, it hap-
pens to be among those preserved in the Cairo Museum, open to pub-
lic visitation. To the period in which Moses is believed to belong,
Rameses II and his son Merneptah correspond. Merneptah’s body
bears the traces of fatal blows. It is reported that these marks may have
been caused during his drowning or after the recovery of his body,
that had washed ashore; the Egyptians mummified him like all the
other Pharaohs. The evidence available does not permit us to derive a
convincing conclusion about the details of his death. However, no
conflicting relationship could be established between the death of this
Pharaoh and the account given in the Quran.
The discovery of the Pharaoh’s body took place after an interval
of 3000 years (1881-1898). Considering that the Quran had pre-

219


dicted that Pharaoh’s body would constitute a sign, one supposes
that it should have been found. Indeed it was found. When and how?
Well, after a time gap of 3000 years. What happened though was as
the Quran predicted. “...But verily, many people are heedless of
Our signs.”

220

CHAPTER 62

SIGNS IN THE OLD
TESTAMENT

146- The people of the Book know this as they know their
own sons; but some of them conceal the truth, knowingly.
2-The Cow, 146

In this chapter, we shall be studying the implications in the Old
Testament made to the Prophet, to the region where he lived and to the
message he brought. The greater part of our book has so far treated
such subject matters as physics, chemistry, geology and biology. Also we
have tackled, in a separate category, philosophical speculations, and in
another separate category archaeological issues. Now we shall be deal-
ing with those parts of the Old and New Testaments that are of special
relevance for our present study. Questions that have found answers in
the natural sciences, based on observation, were followed by ratiocina-
tion in the chapters on philosophy and were followed by historical data
calling for detailed analyses in the chapters on archaeology. Now we are
to tackle the veracity of information contained in the Bible. According
to the Quran, Jews falsified their scriptures by changing the context and
meaning of words. This misled the commentators in their interpreta-
tions of the signs heralding the advent of the Prophet:

46- Some among the Jews distort the words out of context
and say with a twist of their tongues...
4-The Women, 46

41- They change the words from their right places and say
“If you are given this, accept it, but if you are given any-
thing different, beware.”
5-The Feast, 41

221


The fact that Jewish rabbis have tried to misinterpret the signs
related to Islam dates from the time of the Prophet. There is reference
to this in the verse quoted at the head of the present chapter.

ALL PROPHETS HAVE PROFESSED ISLAM

The Quran accepts that all the prophets descending from Adam are
Muslim (submitter). The word “Islam” has also the connotation of
“peace.” The Jewish word “Shalom” and the Arabic word “Salam”
stem from the same root.

As for the prophet who prophesies peace (shalom), when the word
of that prophet comes to pass, then it will be known that the Lord
has truly sent the prophet.
Jeremiah 28, 9

The word “peace” in this translation has the same root as the word
“Islam.” The two prophets, Christ and Muhammad, who came after
Moses, announced 1) that there was one God; 2) to worship only one
God; 3) To believe in all messengers of God; 4) that man was to
believe in the Day of Judgment; 5) that man should lead an honest
life, 6) that man should not kill his kind or commit theft, and 7) that
man should protect the needy and the orphans, etc. According to the
expressions used in the Old Testament, the proof of prophethood was
whether the message brought was one of peace (Islam) and whether
his word turned out to be true. Thanks to the message brought by
Muhammad, billions of people have believed in what he said and have
loved God and believed in the Omniscience and Omnipotence of God
and that the truth of the revelations in the Book transmitted by him
came to be demonstrated by the ensuing historical events and devel-
opments in science. Nowhere in the Old Testament can we come
across a statement to the effect that Moses is the last prophet.
Someone who believes in the Bible can easily deduce from its contents
the evidence of Muhammad’s prophethood. Moreover, the Old
Testament’s criterion for the recognition of a prophet was his coming
with the prophecy of peace, i.e., Islam in its etymological sense, which
word came to be integrated with the name of Muhammad.

222

SIGNS IN THE OLD TESTAMENT

6- For thus says the Lord of Hosts: “Yet, once more, in a little
while, I will shake the heavens and the earth and the sea and the
dry land.
7- And I will shake all nations so that the treasures (himada)
of all nations shall come in, and I will fill this house with glory,
says the Lord of Hosts.
8- The silver is mine, and the gold is mine, declares the Lord of
Hosts.
9- The latter glory of this house shall be greater than the former,
says the Lord of Hosts. And in this place I will give peace
(shalom), declares the Lord of Hosts”
Haggai 2, 6-9

The Hebrew word “himada” mentioned under verse 7 of Haggai
stems from the same root as H-M-D in the Arabic language which is
the root of the name “Muhammad,” carrying more or less the same
meaning. Thus the name of the Prophet or the meaning of his name
is mentioned with reference to a glorious event that was to take place
in the future. What can be a more glorious event than the advent of
Muhammad -who came after the Old Testament- and whose message
announced God’s existence to billions? Remember that the word
“shalom” (peace) in verse 9 comes from the same root as the word
Islam.

A PROPHET LIKE MOSES

18- I will raise up for them a prophet like you from among their
brothers. And I will put my words in his mouth, and he shall
speak to them all that I command him.
19- And whoever will not listen to My words that he shall speak
in My name, I myself will require it of him.
Deuteronomy 18, 18-19

In Deuteronomy the coming of a new prophet is predicted. Christians
claim that reference is here made to Jesus Christ. However, Muhammad,
in many respects, was more like Moses and had many more common
traits with him than with Christ. It may be that both Jesus Christ and
Muhammad were meant. Only God knows the exact reference.

223


On the other hand, being of Jewish descent, it is quite possible that
Jesus Christ was meant, although Arabs and Jews had common ances-
tors. Michael Hammer, from the University of Arizona, Tucson, in
collaboration with some colleagues from the University of Israel,
examined 18 divisions in the Y chromosomes of 1371 persons who
came from 29 different communities. Among these were European
Jews, Latinos, people from North Africa, Kurds, Iranians, Yemenis
and Ethiopians, Palestinians, Lebanese, Syrians, Israeli Durzis, Saudis
and 16 non-semitic groups. The studies conducted have shown that
Jews from different origins and Arabs descended from a common
stock. This is in accordance with the belief that Abraham is the com-
mon ancestor of Jews and Arabs.
If we may be allowed to go back to Deuteronomy, it is easy to
establish the many traits Moses had in common with Muhammad,
rather than with Jesus Christ. Moses, like Muhammad, established a
realm. The Christians’ realm was realized after Christ’s death.
Knowing that prophets transmit messages bearing common traits,
it is difficult to decide whether this prediction refers to Christ or
Muhammad.

ORIGIN OF THE PROPHET

1- This is the blessing with which Moses, the man of God, blessed
the people of Israel before his death.
2- He said: “The Lord came from Sinai and dawned from Seir
upon us; he shone forth from Mount Paran; he came from the
ten thousands of holy ones with flaming fire at his right hand.”
Deuteronomy 33, 1-2

Moses’ prayer just before his death is interesting. The place referred
to as Sinai is where Moses had emerged; the second place, Seir is the
place where Jesus came from; while the third place is the Paran
Mountains and it is the place where Muhammad came from. Thus, in
the Biblical statement quoted above, allusions are made to the
monotheistic religions which had an outstanding influence on human-
ity. Here we also see the corroboration of the prophets to come, viz.
Jesus and Muhammad; just as the Quran corroborated Moses and
Jesus as prophets, so had the Old Testament done this. The predic-

224

SIGNS IN THE OLD TESTAMENT

tion in Deuteronomy that the Prophet would come among the ten
thousands of holy ones is a remarkable indication because while
Muhammad was living, he had ten thousands of followers.

THE CHOSEN SERVANT FROM AMONG THE
PEOPLE OF KEDAR WILL BREAK THE IDOLS

Accounts related to future events in Isaiah make allusions to Muhammad
as Prophet. Accounts related to the future in the Old Testament (Isaiah,
42) are in perfect conformity with Muhammad’s ways, in that he broke
the idols (8), that he established justice upon earth during his lifetime (3
and 4), that he received the message from Gabriel, the Holy Spirit (1),
had ideal ethical values (2-3), shed light over the souls of men who had
been blinded (6 and 7), carried over new messages he had received to
mankind (10), and was a descendant of a community that had descend-
ed from the line of Kedar (11).

1- Behold my servant, whom I uphold, my chosen, in whom my
soul delights; I have put my Spirit upon him; he will bring forth
justice to the nations.
2- He will not cry aloud or lift up his voice, or make it heard
in the street.
3- A bruised breed he will not break, and a faintly burning
wick he will not quench; he will faithfully bring forth justice.
4- He will not grow faint or be discouraged till he has estab-
lished justice in the earth; and the coastlands wait for his law.
5- Thus says God, the Lord who created the heavens and stretched
them out, who spread out the earth and what comes from it, who
gives breath to the people on it and spirit to those who walk in
it:
6- I am the Lord; I have called you in righteousness; I will take
you by the hand and keep you; I will give you as a covenant for
the people, a light for the nations.
7- To open the eyes that are blind, to bring out the prisoners
from the dungeon, from the prison those who sit in darkness.
8- I am the Lord; that is my name; my glory I give to no other;
nor my praise to carved idols.
9- Behold, the former things have come to pass, and new things

225


I now declare; before they spring forth I tell you of them.
10- Sing to the Lord a new song, his praise from the end of the
earth, you who go down to the sea and all that fills it, the coast-
lands and their inhabitants.
11- Let the desert and its cities lift up their voice, the villages
that Kedar inhabits; let the habitants of Sela sing for joy, let
them shout from the top of the mountains.
Isaiah 42, 1-11

A careful perusal of these verses may suggest to their reader that
allusions to Muhammad are plain. What is still remarkable is that these
statements would turn out to come true. This prediction was not
made for the time of Isaiah but for later, as mentioned in verse 9. It
is interesting to note that in the 17th verse of Isaiah it is said that idol-
aters would be put to shame, an event that had come true by the rev-
elation of the Quran.

70- O people of the Book! Why do you reject the signs of
God of which you are witnesses?
71- O people of the Book! Why do you clothe the truth
with falsehood, and conceal the truth, knowingly?
3-The Family of Imran, 70-71

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SIGNS IN THE NEW
TESTAMENT

15- O people of the Book! Our messenger has come to you
to proclaim for you many things you have concealed in the
Book, while passing over much. A light and a perspicacious
Book has come to you.
5-The Feast, 15

The Quran claims that the Jews and Christians have used every
endeavor to hide or suppress many data. Some of these are related to
the tidings of the arrival of Muhammad. In this section of our book
we shall dwell on passages that have likely been suppressed.
The three monotheistic religions have addressed mankind, bringing
almost the same message, with a few reservations that are particularly
related to rituals. That God is one and man should adore only one
God, the Omnipotent and Omniscient, are common to all the three
religions. The Day of Judgment is another common feature.
Protection of human life and of the right of possession, sharing one’s
riches with the poor, seeking peace and justice, praise of God on every
occasion, giving thanks to God and praying are some other points
shared by these three religions. As time went by, the clergy and their
ignorant followers corrupted the original tenets of the creed. The
Quran makes allusions to these men who corrupted the originality of
the religion in the garb of religious devotees (See: 2-The Cow, 75; 5-
The Feast, 13; 9- Repentance, 31-34). This issue is outside the scope
of the present work and will be the subject matter of another publica-
tion. To misconstrue meanings, to idolize and deify prophets or reli-
gious men, and to make interpolations in the scriptures have been the
salient points of this trend. Once the bigots of all the three religions

227


are disposed of, mankind will understand better that the messages of
all of them are the same. This is, however, beyond the scope of the
present book.
The Torah, the first Book of the three monotheistic religions, pre-
dicts the advent of Jesus and Muhammad. The gospels bear witness to
Moses and make allusions to Muhammad, while the Quran, being the
last Book sent, confirms both Books that preceded it. The miraculous
predictions in the Quran are valid evidence that confirm the other
Books. (However, we must take due note of the fact that the Old
Testament and the New Testament may have been affected by inter-
polations in the course of time, although many of their fundamental
messages remain the same.)
I intend to examine the indication related to the advent of
Muhammad. What many Christians are apprehensive about is the dis-
crediting of the concept of the Trinity and the belief that Jesus is
merely a Prophet. If one accedes to the fact that the gospels predict-
ed the advent of Muhammad, the extolment of Jesus to the point of
deification will automatically cease. The signs in the gospels heralding
the advent of Muhammad have been hushed up. The church will con-
tinue to stick to its age-old creeds in order to be able to wield its
ongoing authority and maintain its very existence. We must remem-
ber that Jesus spoke Aramaic. The oldest versions of the gospels are in
ancient Greek and Latin. Some interpolations may have taken place
during the translation into those languages.

PARACLETE

61- And when Jesus of Mary said, “O children of Israel! I
am God’s messenger to you, confirming the Torah before
me and giving glad tidings of a messenger to come after me
whose name is praised (ahmad).”
61-The Column, 6

The Quran says that Christ gave glad tidings of the advent of
Muhammad. Those who failed to directly recognize such an expres-
sion in the Gospels - based on the Quran’s statement that the believ-
ers in the Bible had concealed their religion - thought that the
Christians had obliterated the relevant verses in the gospels. This may

228

SIGNS IN THE NEW TESTAMENT

have been true for some of the verses. Some researchers have con-
cluded that some of the meanings have been misconstrued and that
the said tidings in the Quran still existed in the Gospels.
The Quran mentions the adjective “ahmad” (meaning being more
praised). As a matter of fact the names Ahmad and Muhammad stem
from the same root. Some are of the idea that “Ahmad” was a proper
noun. In our opinion, its literal sense should prevail here. For the name
Muhammad is mentioned in four different places in the Quran: (See, 3-
The Family of Imran, 144; 33-The Parties, 40; 47-Muhammad, 2; 48-
Victory, 29). This is our opinion. However, nothing would change if
“Ahmad” were to be taken for a proper name. Both have some mean-
ing and are derived from the same root, viz. H-M-D.
Let us take a look at the prediction of the Prophet in the Gospel
according to John. Jesus’ last words, exchanged with his disciples
before he was arrested and taken away at the conclusion of the Last
Supper, are recorded only in the Gospel according to John. The other
three Gospels do not mention them (ascribed respectively to Matthew,
Mark, and Luke). How should we explain, then, the absence of his con-
versations with his disciples in the three other gospels? Can it be that
they existed once in the other gospels, but were omitted afterward?

15- If you love me, you will keep my commandments.
16- And I will ask the Father, and he will give you another
Helper (Paraclete) to be with you forever.
John 14, 15-16

26- But the Helper (Paraclete), the Holy Spirit whom the
Father will send in my name, he will teach you all things and
bring to your remembrance all that I have said to you.
John 14, 26

7- Nevertheless, I tell you the truth; it is to your advantage that
I go away, for if I don’t go away, the Helper (Paraclete) will
not come to you. But if I go, I will send him to you.
8- And when he comes, he will convince the world concerning
sin and righteousness and judgment.
John 16, 7-8
13- When the Spirit of truth comes, he will guide you into all
the truth, for he will not speak on his own authority, but what-

229


ever he hears he will speak, and he will declare to you the things
that are to come.
14- He will glorify me, for he will take what is mine and
declare it to you.
John 16, 13-14

Christians claim that by “Paraclete” is meant Gabriel. On the other
hand, Prof. Maurice Bucaille, who censures the interpretation of the
word “Paraclete” mentioned in the gospels as the Holy Spirit (Gabriel),
gives the following account based on the etymology of this Greek word,
pointing to its meaning: “The teaching of mankind referred to here is in
no way restricted to the inspiration provided by the Holy Spirit (Gabriel).
Due to its intrinsic meaning in the Greek that denotes spreading of knowl-
edge, it has a concrete connotation. The Greek verbs ‘akouo’ and ‘laleo’
refer to concrete acts which can only be related to a being endowed with the
sense of hearing and speech. Therefore, attribution of such acts to Gabriel
is preposterous. The logical conclusion is that the reference in John’s Gospel
must be to a man endowed with the sense of hearing and talking, like Jesus
Christ. The Greek text categorically requires these faculties. It follows from
this that Jesus Christ had predicted that God would send after him anoth-
er man who would bear God’s commandments and messages, to be trans-
mitted to mankind like the mission of a prophet. The words in some of the
present texts referring to the Holy Spirit are interpolated. The objective was
to alter the meaning of a text in which the advent of a new prophet was
predicted.”

THE PROPHET

19. Now this is the testimony of John, when the Jews sent priests
and Levies from Jerusalem to ask him, “Who are you?”
20. He confessed, and did not deny, but confessed “I am not the
Christ.”
21. And they asked him “What then? Are you Elijah?” He said,
“I am not.” “Are you the Prophet?” And he answered: “No.”
John 1, 19-21

Three questions are asked to John the Baptist to which he gives neg-
ative answers:

230


1) Are you Christ? 2) Are you Elijah? 3) Are you the Prophet?

In the Gospel according to John, John the Baptist explicitly states
that he is not Elijah. Three different people are mentioned: 1) Jesus;
2) Elijah; 3) The Prophet. We know that John the Baptist was con-
temporary to Jesus. The Gospel says that Elijah had come and suffered
in man’s hands (Matthew, 17, 12).
Who was “the Prophet” then? Men had been waiting for the advent
of the Prophet mentioned in the Old Testament (Deuteronomy18, 18;
we have already examined this in the previous chapter). It is clear, then,
that “the Prophet” is a person other than Jesus. Who was, then, “the
Prophet” who had not come yet during the time of Jesus and carried
the messages of God to the people? We think that there is no other per-
son than Muhammad who fulfilled this mission after Jesus.

HOW TO RECOGNIZE FALSE PROPHETS?

15- Beware of false prophets, who come to you in sheep’s clothing,
but inwardly they are ravenous wolves.
16- You will recognize them by their fruits. Are grapes gath-
ered from thornbushes or figs from thistles?
17- So every healthy tree bears good fruit, but the diseased tree
bears bad fruit.
18- A healthy tree cannot bear bad fruit, nor can a diseased
tree bear good fruit.
19- Every tree that does not bear good fruit is cut down and
thrown into the fire.
20- Thus you will recognize them by their fruits.
Matthew 7, 15-20
Nowhere in any of the gospels does it say that no other Prophet
will come. The following criterion is given in the gospel: Examine the
fruit and distinguish between the one who speaks the truth and the
one who is a liar. If no other prophet had been predicted to come
after Jesus Christ, he might have said: Whoever comes after me claim-
ing to be a prophet, he is a liar. The method that Jesus suggested to
distinguish between the true and the false prophets is a sufficient
proof of the advent of a prophet after Jesus. This fact should consti-
tute an acceptable evidence for Christians. Someone who came after

231


Jesus, who believed in one God, who put his trust in God, who loved
Him and was instrumental in establishing societies that had gotten rid
of their idols, could not be any person other than Muhammad.
Despite all these signs in the Old Testament and the New
Testament, rabbis and the Christian clergy have vied with one anoth-
er to hush them up; the viewpoints of the Catholic and Orthodox
churches, the Pope in Rome and the archbishops, whose names are
not mentioned in any one of the Gospels, seem to be more authorita-
tive than the Scriptures for the majority of the Christian population.

MEETING AT A COMMON POINT

Neither in the Old Testament nor in the New Testament is there any-
thing to suggest the validity of the dogma of the Trinity. The idea of
the trinity is a forced argument. The authority of the Church has over-
ruled the authority of the gospels. The Trinity has become the sine
qua non of Christianity. Had the dogma of Trinity been so important,
shouldn’t it be explained over and over again by God’s messengers
and prophets in the Old Testament, or at least in the gospels of the
New Testament? Christians confirm the Old Testament as an author-
ity. How is it that the Holy Spirit (Gabriel), indicated to be one of the
three, is not mentioned as such in the Old Testament? Why is there
no mention in the Old Testament of the advent of the Son of God or
the transfiguration of God? If this were so important why do we not
encounter it anywhere in the Old Testament, which is the revelation
of God?
The problem of God the Father and God the Son was the conse-
quence of an interpretation made by the Church. God in the contem-
porary Gospels is referred to as the “Father” of all men and his believ-
ers, his sons. The words “Father” and “Son” are but similes, as an
impartial reader may readily see:

So that you may be the sons of your Father who is in the heaven.
Matthew 5, 45.

Our guess is that an expression that the persons referred to in the
Aramaic language as the God and Lord of all people was rendered into
Greek as “Father” and the expression that referred to “a cherished

232


servant” was rendered as “Son.” The source of this distorted transla-
tion must have been the men clothed in religious garb. As we have no
Aramaic version in hand, we cannot prove this argument. However,
the way these words are used in the Gospels supports our point of
view. The religious authority that silenced all arguments against it
during the Nicene Ecumenical Council laid down the concept of the
Trinity. Before concluding, I would like to quote two more verses
from the Quran.

31- They take their anchorites, their priests and the Christ,
son of Mary, as Lords instead of God. Yet they were all
commanded to worship only one God. There is no god
except He. Glory to Him, from having the partners they
associate.
9-Repentance, 31

46- Do not argue with the people of the Book, except in the
nicest manner -unless they transgress- and say, “We believe
what has been sent down to us, and we believe what has
been sent down to you. Our God and your God is one and
the same. And to Him we submit.”
29-The Spider, 46

233

CHAPTER 64

VICTORIOUS ROMANS AND
THE LOWEST SPOT ON
THE EARTH

2- The Romans have been defeated.
3- In the lowest part of the earth. But after defeat they will
soon be victorious.
4- Between three or nine years. God’s is the imperative first
and last. On that day the believers will rejoice.
30-The Romans, 2-4

At the time of the descent of the Quran, the Romans were practicing
Christianity while the Persians were Zoroastrians. The Muslim popu-
lation was grieved to hear that it was the Persians who had won the
war against the Romans since Christians were monotheists. The vic-
tory of the Zoroastrians against the believers baffled the Muslims. The
Quran predicted that the Romans (Byzantium) would soon become
victorious and that the believers would rejoice. The expression “beda
seneen” in verse 4 refers to the numbers ranging from three to nine.
The number of followers of Muhammad continued to increase.
Had this statement of the Quran proved to be wrong, the confidence
of the followers in Muhammad would have been shaken and the num-
ber of apostates would have grown. For a person not firmly convinced
that the Quran was the revelation of God, such a prediction would be
fatal for the system. If such a prediction were to prove false, it would
have lost more of its authority than it would have gained had it turned
out to be true. But it was God who revealed the Quran. So there was
no risk. Thus the confidence of the followers increased even more.

234

VICTORIOUS ROMANS AND THE LOWEST SPOT ON THE EARTH

SUCH DARING

Yes, self-confidence, daring and categorical prediction! This is either
a proof of wisdom or the foolhardiness of the ignorant. The result
indicates which was which. Those who doubt that this was not a rev-
elation from God may conclude that it was guesswork, without con-
sidering the consequences that would put everything in danger.
Something difficult was being heralded. A nation that had lost its
cause was promised a triumph in a subsequent conflict.
Had this prediction turned out to be false, the believers might have
lost faith and given trump cards to the hands of the opponents of the
faithful. None of the accusations by unbelievers of Muhammad-
attributing to him insanity, necromancy and opportunism- came to be
true as they failed to belie his words. The unbelievers were badly in
need of such accusations. It was certainly more difficult to attack the
Prophet and his followers with daggers drawn. If the people who
attributed partners to God were able to come forth with such evi-
dence, they would prefer to use it rather than wage wars. So all the
predictions of the Quran came true and no objections could ever be
raised by the unbelievers.
Nevertheless, there have always been and will be people who turn
a blind eye and a deaf ear to the revelations of the Quran. This did not
prevent the Quran from eventually becoming the sovereign power of
the region under the domination of the Prophet during his lifetime.

FROM DESPAIR TO VICTORY

Students of Byzantine (Roman) history should know that the
Byzantine Empire suffered one of its gravest defeats in the 7th centu-
ry at the time of the descent of the Quran. Although the Byzantines
solved their problems in the coming years, during that time period,
one of the main reasons for their serious downturn was the problem
that the Persians generated.
Historical sources approve the Quranic information. It was
thought that, since the Byzantines had suffered such a defeat, they
could no longer recover. Records speak of Heraclius’s collecting and
melting in a crucible all the gold and silver of the churches to meet
the expenses of the army. The Persians had already occupied

235


Mesopotamia, Cilicia, Syria, Palestine, Egypt and Armenia, all places
that had once been under the domination of the Byzantines. In such
a time of despair, the Quran predicted that the Byzantines would tri-
umph within three to nine years. Historical records add that because
of this statement the Prophet and his followers were held in derision,
as there was little hope of the realization of this prediction coming
true.
The Quran was to confirm this like all others. Byzantium won a
victory over the Persians somewhere near the ruins of Nineveh in 627
AD, about nine years after the revelation of the prophecy. The
Persians signed a treaty, according to which they turned over the ter-
ritories they had occupied.

236

CHAPTER 65

THE LOWEST SPOT OF
THE EARTH
3- In the lowest part of the earth...
30-The Romans, 3

Verse 3 of the sura The Romans speaks of the defeat of the Romans at
the lowest part of the earth. The Arabic expression “edna al ard” (the
lowest part of the earth) has been translated by some commentators as
“land close by.” We think that this rendering does not express the essen-
tial meaning of the verse, that such a rendering may be taken as a sec-
ondary meaning. The translators were at a loss to understand the exact
meaning of “edna al ard” and thought it best to give it the secondary
meaning. We hope that after our remarks they will revise their work.
The region where the Byzantines suffered defeat was the Dead Sea,
a place that is approximately 400 meters below the sea level, viz. the
lowest spot of the earth, the highest being the Himalayas. A miracle
of the Quran was its prediction of the war that was to be won by the
Romans, a fact that at the time could hardly have been expected;
another miracle was its foreknowledge about the place being the low-
est spot on earth; something that could only be verified with the
measuring techniques we gained in the last century.

YOU WILL CONQUER MECCA

27- Truly God fulfilled His messenger’s vision. You will
enter the Restricted Mosque in security, if God wills. You
will cut your hair or shorten it, you will not have any fear.
Since He knew what you did not know, He has preceded
this with an immediate victory.
48-Victory, 27

237


Another prophecy similar to the victory of the Romans was the
realization of the premonitory dream of Muhammad in which he saw
himself entering the Restricted Mosque (the mosque which sur-
rounded the Kaaba of Mecca, the place of pilgrimage). Just to remind
you, the Prophet and his followers had been expelled from Mecca and
the Meccans were superior both in military power and equipment.
Many prophets died before they could establish sovereignty in the
land in which they spread their religion. Had there been no such tid-
ings, Muhammad could not possibly have foreseen that the day would
come when he would be in a position to conquer Mecca.
All Quranic verses reflect poise, confidence and self-reliance. There
is nothing in them to suggest the ambivalence, vacillation and equiv-
ocation that one can encounter in other works whose authors were
human beings.

89- ...We have sent down to you a Book explaining all
things, a guide, a mercy and glad tidings for those who sub-
mit.
16-The Honeybee, 89

238

CHAPTER 66

ELECTRIC LIGHT BULB,
ELECTRICITY, RAPID
TRANSMISSION OF
MATERIAL AND NEW MEANS
OF COMMUNICATION

35- God is the light of the heavens and the earth. The
parable of His light is that of a niche in which is a lamp.
The lamp is enclosed in glass. The glass is like a pear-like
planet. Lit with the oil of a blessed tree, the olive, neither
of the east, nor the west, whose oil appears to light up even
though fire touches it not. Light upon light. God guides to
His light whomever He wills. God sets forth parables for
the people. God knows all things.
24-The Light, 35

We believe that there are implications in the Quran indicating certain
important inventions that were to take place in the future for
mankind. At the time of the Prophet, when these inventions were
beyond human imagination, people could not have imagined them.
How could it be possible to explain to these people what electricity
and the electric light bulb were?
The verse above seems to hint at electricity and the light bulb.
However, I am not claiming that this is its only significance. It is cer-

239


tain that the scope of it must be larger than that. While the verse
points to a fundamental issue in referring to light, it also seems to
have the connotation of an electric bulb and electricity.
Light (“noor” in Arabic) is described enclosed in a glass. The fuel
of this light within the glass comes neither from the east nor from the
west, as the fuel consumed at the time was olive oil, but the expres-
sion here seems to point to a source of energy other than olive oil.
The expression east and west means the entire world. An energy
whose origin is neither the east nor the west must be an unknown
energy. When this fact is seen within the framework of the expression,
“to light up even though fire touches it not,” one generated by an
energy without fire suggests electricity.
This verse certainly has other connotations. But it is impossible not
to think of electricity. At the end of the verse, mention is made of
parables. Recourse to parables is a method used by the Quran to con-
vey information to the public who may not be in a position to under-
stand what is communicated.
The imaginative scene that this verse generates in our mind is the
following: the electric bulb that is lit in a dark room without having
recourse to a flame illuminates the entire medium. Likewise when we
look at the universe around us without our being aware of God’s exis-
tence, deprived of all faith, everything will look dark, void and sug-
gestive of despair. Once we take cognizance of God’s existence and are
enlightened by religion, our world will be illuminated just as the dark
room is lit up. An aimless life will become meaningful, despair will
yield itself to hope, and the feeling of being in a void will be replaced
by a sense of existence. That is, the dark will be turned into light.

RAPID TRANSFER OF THINGS

40- The one who had knowledge of the Book said, “I can
bring it to you within the twinkling of an eye.” When he
saw it settled in front of him, he said, “This is a blessing
from my Lord; He tests me whether I am grateful or
ungrateful. Yet if one is grateful, he is grateful for himself,
and if one is ungrateful, truly my Lord is Rich,
Honorable.”
27-The Ant, 40

240

ELECTRIC LIGHT BULB, ELECTRICITY, RAPID TRANSMISSION OF
MATERIAL AND NEW MEANS OF COMMUNICATION

The Prophet King Solomon wanted the throne of the Queen of Sheba
brought to him as soon as possible. Someone came forth telling
Solomon that he would bring it before the King could stand up.
Upon this, the person “who was given knowledge of the Book” prom-
ised that he would bring it within the twinkling of an eye, and grant-
ed Solomon’s wish.
Emphasis is made here to the knowledge of the person who per-
forms this feat. It is not said that this so-called miracle was the doing
of the Prophet or due to the jugglery of a jinn. What is of particular
importance here is the fact that if one has the true knowledge of
something, it is possible to convey it at a very high speed.
Thanks to the state-of-the-art science and technology in our age,
the sound and image of a material in any part of the world can be
transmitted at a speed almost equal to the one expressed in the verse.
This is not the transportation of the matter itself, though. Could the
transfer of matter itself be possible one day?
As a matter of fact, scientists have made some progress. For example,
in 1993, researchers from Innsbruck University in Austria were able to
transfer photons from one spot to another. They dreamed of conducting
the transmission of atoms and molecules using the same method. In the
future, even the teleportation of the human body is speculated.
The attitude of Solomon in the verse quoted must set an example
for all scientists. What he saw led Solomon to realize that he was being
tried as to whether he was ungrateful or grateful, and thus he decid-
ed to turn toward God, in thanks. A scientist should take cognizance
of the fact that whatever he discovers or invents is due to the brain,
eyes and hands given to him by God, within the laws He has laid
down, and give thanks to Him.

NEW MEANS OF TRANSPORTATION

8- And the horses, the mules and the donkeys for you to
ride and for splendor. Additionally, He creates what you do
not know.
16-The Honeybee, 8

While enumerating the means of transportation of the past, God pre-
dicts that man will use other means in the future. We, who know how

241


comfortable it is to travel by airplanes, trains, cars, etc., can easily
understand the reason for the drawing of our attention to means of
transportation unknown at the time.
When the universe was created, all scientific discoveries existed
potentially. All the natural laws, materials used in the manufacture of
a car, the possible shapes and designs and configurations of the mate-
rials in question, as well as the energy needed, like petroleum, to run
the car were already there. The Creator of the world had arranged
everything beforehand. Therefore it is incumbent upon us to give
thanks to Him and not to be ungrateful.

6- Truly man is to his Lord ungrateful.
100-The Gallopers, 6

242

CHAPTER 67

THOSE WHO DISBELIEVE IN
THE END OF THE UNIVERSE

3- Those who disbelieved said, “There is no coming of the
Hour for us.” Say, “No, by my Lord, the knower of the
unseen, it will certainly come upon you.”
34-Sheba, 3

50- If We give him a taste of mercy after suffering some
adversity, he says, “This belongs to me. I do not think that
the Hour will come. Even if I am returned to my Lord, I
will find in Him better things.” Certainly We will inform
the disbelievers of all their works and We will afflict them
with severe retribution.
41-Elucidated, 50

In the first part of our work we dwelt upon the creation of the uni-
verse. The time has come now to examine the end of the world and
the universe as expressed in the Quran. We are fully convinced that
there has been no other book in the entire history of mankind that has
given such a detailed account of the beginning and end of the world.
Delve into all the books in history preceding scientific data and you
will see that there is none like the Quran. It was said that the Quran
would provide the signs and evidence; here they are, then! Will these
not suffice for someone who is unbiased?
It is man’s habit, confined in his own time bracket, to consider
everything around him as constant and static. At the time of the
Prophet, speaking of the end of the world, and especially of the uni-
verse, would be beyond conception. People ignorant of the fact that
the world was an object flying in space, considered it a safe and sound

243


place under their feet. They could not have believed that the day
would come when everything would vanish.
As the accumulation of knowledge increased, thanks to scientific
discoveries, it became clear that the end of the universe and of our
world was inevitable. No one of sound mind today would assert that
the world will exist forever. Even if no other celestial phenomenon
occurs, it is certain that once the energy of the sun is exhausted, the
end of the world will become unavoidable. However, the way and the
exact time of this occurrence cannot be predicted.
To give you an example, the laws of thermodynamics indicate that
the end will come. A stove’s heating of a room; our leaving a cup of
tea to cool down are subject to this law. Especially Rudolf Clausius’s
studies have led to the adoption of a measure of the unavailable ener-
gy called entropy. The total entropy continuously increases in the uni-
verse. The sun’s heat flows toward the cold of the universe and this
process is irreversible...

LAWS OF THERMODYNAMICS SEEN UNDER
THE LIGHT OF RELIGION AND PHILOSOPHY

Will this process go on forever? The answer will be “No.” When heat
reaches a constant temperature, there comes about a static state called
“thermodynamic balance.” The flow of heat from the sun and from
the multitude of stars may last for billions of years, but it is not inex-
haustible. At the end of a time bracket, the laws of thermodynamics
will make the activities going on in the universe come to a standstill.
Under the circumstances, we can make the following deductions:

1- That the universe had a beginning, and
2- That it will come to an end one day.

All religions that have expounded belief in one God throughout
history have been defenders of these two arguments. The Quran had
this to say about the beginning and end of the universe. (In the first
three chapters we read the miraculous statements of the Quran about
the beginning of the universe.) On the other hand, materialists claim
that matter has existed since eternity and will continue to exist forev-
er and ever. In other words, they deny the beginning that led to the

244

THOSE WHO DISBELIEVE IN THE END OF THE UNIVERSE

idea of creation and the end of the world and the universe, the sine
qua non of religion. (In the two verses quoted above we saw the
objections raised at the time of the Prophet against him.) When, as a
result of developments in astrophysics, it became clear that the universe
did have in fact, a beginning and an end, some atheists tried to fit
their theories to the new discoveries. However, it is evident that
before this issue was scientifically established, the atheists were against
this idea. Nevertheless, despite the data provided by scientific studies,
there are still atheists who refuse to believe that the universe had a
beginning and that it will have an end.
The laws of thermodynamics confirm the assertions of monotheis-
tic religions. This is then the scientific evidence supporting the teach-
ings of the three major monotheistic religions regarding the end of
the world. Had the universe existed since eternity, according to the
laws of thermodynamics, all actions in the entire universe would have
come to a standstill by now (according to thermodynamic balance).
The fact that there is still action in the universe shows that the uni-
verse had no eternal existence, but that it had a beginning. Given the
fact that there is still action going on in the universe and that it had a
beginning, the end of the universe must come- at least according to
the laws of thermodynamics. However, it appears that we shall not
have to wait for the consequence of the laws of thermodynamics (We
shall come back to this point in Chapter 68 and 69).

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CHAPTER 68

DEATH OF THE STARS AND
THE SUN

8- When the stars are put out.
77-The Emissaries, 8

At the time of the descent of the Quran, people believed that the light
of the stars would last forever. This at a time when the inner structure
of the stars was a mystery and the fact that the energy of the stars would,
one day, be exhausted was not known. The Quran’s prediction about
the end of the stars is a miraculous statement.

2- When the planets are scattered.
82-The Shattering, 2

While the verses speak of the putting out of stars, the planets, not
light sources, will scatter. The Arabic word for a star is “najm,” while
“kavkab” is a planet. Given the fact that the planets are dependent on
a central star, when this star is no more, the planets will necessarily
scatter. (There have been translators who translated both words as
stars without heeding the difference between them.) Planets are not
light sources, therefore their extinction is out of question. The Quran
displays its miraculous attribute in all its statements.

1- When the sun is rolled.
81-The Rolling, 1

The Arabic word “takwir” refers to the wrapping of the turban
around the head in a spiral form; it also means the rolling or winding
of a thing into a ball or round mass, or around something. The scene

246

DEATH OF THE STARS AND THE SUN

describes how the end of the sun will come. Like all the other stars,
our sun also consumes hydrogen atoms by transforming them into
helium atoms and releasing energy in the form of radiation, heat and
light. The transformation of hydrogen into helium stops with the
exhaustion of the hydrogen. Even without the effect of other poten-
tial causes, the sun will have to come to an end for this reason. Before
their extinction, the stars, according to their sizes, pass through such
phases as red giant, white dwarf or black hole. In view of its magni-
tude, our sun must turn first into a red giant before dying.
The sun has been a subject of worship in the history of mankind.
People who did not believe in the end of the universe considered the
sun itself to be an immortal divinity and thought that the universe and
the earth would last eternally; there have been those who believed in
the transmigration of souls everlastingly. Having eventually been con-
vinced by scientific discoveries that the world was doomed to die one
day, the minds that idolized the sun and the belief in the eternal rein-
carnation cycle lost their support. The belief in the Hereafter described
in the Quran and the end of the universe are interconnected as the
stages of a system. Taking cognizance of the fact that the end of the
universe will eventually come has reinforced the belief in the Hereafter.

7- And verily the Hour is coming, no doubt about it, and
that God will resurrect those who are dead.

The description of the end of the universe in the Quran relating to
the end of the sun and of the world is given in striking colors. What
the people at the Prophet’s time knew about astronomy could not
possibly have permitted them to describe such occurrences. Muslims
who lived at the time of the revelation of the Quran believed in all
these, not because of scientific deductions but because they had faith
in the fact that it was easy for God, the Creator of the heavens and the
earth, to destroy them. All the statements of the Quran about the dis-
appearance of the stars, the sun and the earth are corroborated today
by scientific discoveries.

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EARTHQUAKES WITH BOILING SEAS

4- When the earth will be shaken up.
56-The Inevitable, 4

When the Hour comes, the entire earth will be shaken by a terrible
earthquake. The Quran says that the tremor will cause mountains to
be pulverized, and men will run to and fro in panic. As for the sea, we
have the following indications:

6- When the seas boil.
81-The Rolling, 6

3- When the seas are suffered to burst forth.
82-The Shattering, 3

An earthquake will pulverize mountains, hot lava will burst forth from
many corners of the earth. Volcanoes will erupt and lava will rise from
the sea. It is unlikely that the depiction of the end of the world was an
exaggeration of natural disasters that Muhammad experienced in his life-
time. The area where Muhammad lived was not on a major earthquake
fault-line, and those who spent most of their lives in the middle of desert,
most likely, never witnessed the eruption of a volcano in mid-ocean!

5- When the wild beasts are summoned.
81-The Rolling, 5

The Quran draws our attention to the herding together of animals.
We know today that animals react to a tremor even before we, as
human beings, realize it. For instance, in the zoo in Seattle Woodland,
the odd movements of elephants and the restlessness of gorillas in
their cages were observed before the earthquake was felt by human
beings. This is a domain in which further research studies are being
conducted. In view of this statement of the Quran, we think that this
research should be intensified.

3- And when the earth is flattened out.
4- And when it throws out whatever it contains and is empty.
84-The Splitting, 3-4

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DEATH OF THE STARS AND THE SUN

The contents of the earth, the magma, the molten rock, will rise to
the surface as lava, as described in the verses quoted.
The Quran would like us to turn our attention to the most serious
event of earth history to come. Advanced science has demonstrated
that the end of the world and the universe is inevitable. No one can
assert any longer that the stars and the sun will shine forever, and that
the universe and the earth will abide to eternity.

18- Are they waiting until the Hour comes to them sud-
denly? Its signs have already appeared. How can they ben-
efit then when it has come upon them?
47-Muhammad, 18

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CHAPTER 69

FROM BIG BANG TO BIG
CRUNCH

104- On that day We will fold the heaven, like the folding
of a book. Just as We initiated the first creation, We will
revert it. This is Our promise. We will certainly fulfill it.
21-The Prophets, 104

I would like to bring an interesting point to your attention. In the
verse it is said that God will return it to its former state. Therefore, to
be able to understand the end of the universe, we have to go back to
the first three chapters of our book where the beginning of Creation
is described. The fact that they appear in the same sura is meaningful
(The beginning is explained in the sura The Prophets; verse 30, in the
same sura, verse 104, the end is explained).

30- Do not these disbelievers see that the heavens and the
earth were an integrated mass, which We then split, and
from water We made all living things? Will they not believe
even then?
21-The Prophets, 30

47- With power did We construct Heaven. Verily, We are
expanding it.

We deduce from the above two verses;
1- that the universe was separated from a whole, and
2- that the universe formed following this separation is expanding.
The extraordinary miracle in these verses of the Quran was exam-

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FROM BIG BANG TO BIG CRUNCH

ined in the first three chapters. Now if we may be allowed to go back
to the verse we quoted in this chapter, if the universe is going to
regress to its original state, then:
1- the expanding universe will have to contract, and
2- the expanding universe will return to its primordial unity.
Experts versed in astrophysics will take cognizance of the magnifi-
cence of this verse. We know today that the universe is expanding. We
also know that this expansion is the consequence of the acceleration
generated by the Big Bang. We are faced with two alternatives here.
According to one of them, the expanding universe will spread out to
a vast expanse, all the stars will have exhausted their energies, the tem-
perature will fall and thus the end will be reached. Following the
exhaustion of the energy of the stars and the coming to a standstill of
all actions, all celestial bodies will break apart and escape from gravi-
tational force. This is called the “Open Universe Model.” According
to a second alternative, the expanding universe will stop because of
the mutual attraction of all bodies, and the universe will contract to
return to its primordial state.

ONE MIRACLE AFTER ANOTHER

It seems that the Quran’s implication is inclined toward the second
alternative. At a time when people believed that the earth stood on
the horns of an ox or on a fish, the Quran’s description of the event
was incredible. There is no way this fact could have been rendered
from the scientific knowledge base of the day, or have been a product
of fancy or flight of thought. The source of this knowledge is not sci-
entific observation but God’s revelation. The verse under our scruti-
ny also gives an answer as to which of the two alternatives man should
put faith in. The greatness of the Quran, which stated that the uni-
verse was created from the one primordial wholeness, that it expand-
ed, and that it would shrink back -at a time when all scientific evi-
dence was lacking- is understood better today with the advance of sci-
ence and the discovery of the mystery of the universe.
The collapse of the universe is referred to as the “Closed Universe
Model.” The power to realize this folding up is gravity. As we know, all
matter is in mutual attraction. When something is thrown into the air,
the object thrown cannot help falling back after some time because of

251


gravity; matter that has scattered in every possible direction in space fol-
lowing the Big Bang will retrace its steps in a given time to be folded
up. We must remember that at the time of the descent of the Quran,
the notion of gravity did not exist and that it was to be known some one
thousand years later, thanks to Newton’s discovery.
Once the expansion of the universe was established, scientists began
to study whether the universe would continue to expand or come to a
close by folding up. To this end, they tried to find out the critical den-
sity of matter in the universe and arrived at certain ratios that they called
“Omega.” If the density in the universe is at a certain level, the process
of folding up will begin before the scattering of matter into infinity...
Humans are born, live and die and eventually return to the dust of
which they were made. The same thing holds true for beasts and
plants. It appears that the law that governs all living creatures is also
applicable in the case of the universe. In the verse we examined, this
event is stressed with the word “revert.” Following are the verses in
which this word is used.

27- And He is the One who first creates and then reverts it.
This is very easy for Him. And to Him belongs the most
sublime similitude, in the heavens and the earth. And He is
the Almighty, Wise.
30-The Romans, 27

34- Say: “Can any of your idols initiate creation, then
revert it?” say “It is God who initiates the creation, and
then reverts it. Then, how could you deviate?”
10-Jonah, 34

HEAVEN RENT ASUNDER AND THE RED ROSE

37- When the heaven will split asunder, and become rosy
red like the dregs of anointing oil.
55-Gracious, 37

The Quran speaks of the color of heaven on the day the solar system
comes to an end. Heaven’s “split asunder” is also mentioned in other
verses of the Quran.

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FROM BIG BANG TO BIG CRUNCH

9- When the heaven split asunder.
77-The Emissaries, 9

16- When the heaven will crack and split asunder. That day
it will be flimsy.
69-Incontestable, 16

I believe that these verses may be understood in two different ways.
If we take heaven for the entire universe, one may think of the decay
at the outer extremities of the universe in continuous expansion. (By
this the decay in the vacuum structure of the universe may have been
meant. However, I am not going to dwell on this long issue.)
According to a second alternative, if we take heaven for the atmos-
phere of our earth, big earthquakes, activities on the surface of the
earth will likely affect the atmosphere, which will be split asunder and
the protective layer of the atmosphere will be peeled off. As a matter
of fact, the atmosphere depends on the fine balance between the
earth’s gravitational force and the movement of molecules in the
atmosphere. Any alteration in this balance will likely affect the atmos-
phere. Either of these two alternatives, or both, for that matter, may
have been meant by the verses.

SUDDEN ARRIVAL

187- They ask you about the Hour and when it will come
to pass. Say, “The knowledge thereof is with my Lord.
Only He reveals its time. Heavy it is, in the heavens and the
earth. It will come to you suddenly.” They ask you as if you
are well-informed of it. Say, “The knowledge thereof is
with God. But most people do not know.”

The Quran says that the process of the end of the world and the uni-
verse will begin all of a sudden, at a time which even the Prophet does
not know. According to the theory of relativity, the fastest motion in
the universe belongs to light, the speed of which is not surpassed by
anything. The data we obtain from light-emitting objects and the
reflection of light are the limits of our understanding of the phenomena

253


taking place in the universe. If information about the time the Hour
will take place is to be transmitted at the speed of light, we can never
be informed of it before some time has elapsed. For instance, if the
sun explodes this very moment and the beginning of the end has
come, we will be aware of it only after the lapse of eight and a half
minutes.
The same holds true for other phenomena that will likely occur,
causing the destruction of the universe. If the process in question has
started at some point in the universe, we cannot be aware of it for
some time. A series of phenomena will occur before we are conscious
of it, up until the time we are suddenly caught by it.

1- When the inevitable comes to pass.
2- There can be no denying of its befalling.
3- It will lower some, and raise others.
4- When the earth will be shaken up.

The end of the universe and of the world is the most serious event
next to its formation. Riches, reputations, situations, families, beauty,
ugliness, joy, distress will be no more; the entire universe will be trans-
formed into a small unit. Superiority will no longer be measured by
riches, possessions and high offices. Now, “superiority” will depend
on the sort of life man has led. From the scenery of the end of the uni-
verse and the world described in the Quran, there are lessons to draw
in this life of ours. All these are not for the mere sake of knowing.
What is communicated has as its objective to move people and guide
them to God. We must bear in mind the third verse of the 56th sura:

3- It will lower some, and raise others.
56-The Inevitable, 3

254

CHAPTER 70

LIKE LOCUSTS

7- They will come out of the graves with downcast eyes like
an expanding swarm of locusts.
54-The Moon, 7

In the verse above, unbelievers are reminded that they will be resur-
rected and that it will be a difficult day for them. Imagine, billions of
men rising from the dead, coming out of their graves! Confusion, per-
plexity, fear, remorse... Everybody on his own... The only help is from
God. The day when high offices, families, riches and possessions have
no value- the day of no return...
The resurrected are likened to locusts; why particularly locusts?
Recent research benefiting from micro cameras conducted by a sys-
tematic observation of insects have given us an idea about the reason
for the selection of locusts as an example. To begin with, swarms of
locusts, billions of them together, give the impression of a vast rain
cloud without end, a black mass stretching far and wide many kilo-
meters! Locusts bury their eggs in the earth and their larvae spend
some time under the ground before they eventually emerge to the sur-
face.
Take for instance the locusts, part of the fauna of New England,
USA; in the month of May of the year in which they attain their 17th
year, these insects emerge from under the ground where they have been
living for years and years. Suppose, you tell a man: “We’ll shut you up
in a dark cell without a wristwatch and you’ll have no contact whatso-
ever with the outside world and you’ll be released at the end of the 17th
day.” it is very doubtful that he will be able to know exactly the time
when he will be let out. There is a similarity between the rebirth of
locusts and man’s resurrection.

255


-After a long time
-Under the ground
-Altogether
-Densely crowded
-They rise to the surface of the earth

The parables and metaphors in the Quran are many. These figures of
speech are to help us to understand better the meanings of the verses.

43- And such are the parables We set forth for the people,
but only those understand them who have knowledge.
29-The Spider, 43

27- We have put forth for the people every kind of parable
in this Quran that they may take heed.
39-The Throngs, 27

THE MIRACLES CONTAINED IN THE QURAN
ARE EVIDENCE PROVING THE COMING OF
THE HEREAFTER

A great deal of space is reserved for the description of life Hereafter in
the Quran. Next to the existence of God, the most important message
is that there is an afterlife and that man will receive recompense or ret-
ribution there. 1400 years ago, the Quran elaborated on physics,
embryology, geology and zoology. There was no inaccuracy or mis-
reckoning in any of the information supplied in it. Everything is per-
fectly expressed in the most unambiguous way.
The greatest claim of the Quran is the declaration of God’s exis-
tence and the fact that no partner should be attributed to Him. The
Quran reflects the Omnipotence and Omniscience and Artistry of
God: the One, the Eternal and the Absolute. The messages it contains
enables masses of people to choose the right path, the path of the cho-
sen. It has saved many people from perdition, idolatry and atheism
while confirming the Scriptures and prophets that preceded it. In
short, those who comprehend the importance of the question whether
God exists or not, will also appreciate the importance of the Quran,
since it provides a conclusive answer to that question:

256

LIKE LOCUSTS

1- The Quran’s most important message is God’s uniqueness and
oneness. The Quran has guided millions of people in the right path.
2- The predictions it contains have no precedent. This very fact proves
that its original source is God, and confirms that its messages are true.
All these miracles and the mission that the Quran has assumed
prove that it is the word of God and that one should put his complete
trust in it. The Quran’s greatest message, next to that of the existence
of God, is the existence of the Hereafter. Every miracle evidencing the
reliability of the Quran is also a proof of the existence of the Hereafter
and the Day of Judgment.

RE-CREATION

The evidence of a life after death or a Hereafter are many. One of the
main signs is man’s aspiration for immortality. God has provided
water for the thirsty and food for the hungry. If He did not want to
give, then He would not give the desire to want. It is again He who
has created in man the aspiration for immortality. Since He has done
so, His promise shall be fulfilled. God’s promise is sure to be gratified.
The most important and self-contained evidence of the existence of
the Hereafter is God’s promise. Is it possible that God would disap-
point the believers who trust God, dedicate themselves to God and
seek the Hereafter in their actions, while justifying disbelievers who
deny the Hereafter, who disregard His messages, who fabricate lies
about Him and mock those who are in the right path? Lies are a proof
of imperfection, while everything is perfect with God.
Both during the Prophet’s time and thereafter there have been
doubts about the possibility of the end of the universe and of the
Hereafter. The Quran is categorical and explicit about this.

77- Does not the human being see that We created him
from a tiny drop? Then he turns into a profound enemy.
78 - And he makes comparisons for Us and forgets his own
creation. He says, “Who can resurrect the bones after they
are rotten?”
79- Say, “He who created them the first time. He has
knowledge of every creation.”
36-Ya-Seen, 77-79

257


Creation of a life in the Hereafter is the easiest thing for God. To
begin with, it is His promise. The very fact of creation should con-
vince us that re-creation is not difficult for Him.

49- They said, “After we turn into bones and fragments,
shall we be resurrected as a new creation?”
50- Say, “Even if you turn into rocks or iron.”
51- “Or any kind of creation that you deem impossible to
resurrect.” They will then say, “Who will bring us back?”
Say, “The one who created you in the first place.”
17-The Children of Israel, 49-51

The Hereafter is not a problem for God. In the first place, it has
been promised by God. Moreover, we all have need of it. The
Hereafter is repeatedly emphasized in the Quran. And it is clear that
creation is a very simple act for God.

3- “What! When we die and become dust? This returning is
most far-fetched.”
4- We know what the earth consumes of them; with Us is a
protected record.
50-Qaf, 3-4

God has recorded even in a single DNA molecule all the infor-
mation related to the human body. While the Quran gives us an
impression of an afterlife through creation, it directs our attention to
the process to which God had recourse in creating us. The cells in
our body die and are immediately replaced by new ones. Today, the
cells that constitute our body are not the same as those we were
made of initially. The food we consume is continually transformed
into a part of our system. The atoms of carbon, hydrogen, nitrogen,
oxygen, and phosphorous flow in our body and are consumed, to
finally return to dust. What remains unchanged is the essence we call
“self” or “soul.” Even when we are of this world God creates us
every moment anew. Since He has promised to re-create us there is
no doubt that He will.

258

LIKE LOCUSTS

33- Do they not realize that God, Who created the heavens
and the earth and did not tire creating them, is able to
revive the dead? Yes, verily He has power over all things.
46-The Dunes, 33

Creations in endless space, the greatness in the number of species
and creatures make it evident that re-creation for God is as easy as the
creation.

28- The creation and resurrection of all of you is the same
as that of one person. God is Hearer, Seer.
31-Luqmaan, 28

LET’S GET READY TO DEPART

There are many subjects explicitly given in the Quran; however,
the things that our five senses may fail to perceive are presented in
metaphors (3- The Family of Imran, 7). In the description of paradise
and hell, allegory is made to figures of speech (2- The Cow, 25).
Blessings and rewards in the life Hereafter are described succinctly by
metaphors. The exact rendering of the objects will take place when
man is transferred there. Allegories made must not be taken fully lit-
erally. Bliss in heaven and remorse in hell are evident, although they
will be understood in the Hereafter more clearly.
The scope of the account related to the Hereafter is far beyond
what is said about paradise and hell. The description of a single
province like the Bahamas would take a whole book thicker than the
Quran itself. Had all the details of paradise and hell been given, they
would have filled an encyclopedia of many volumes. Only the clues are
given. The fact that only a few names of some fruits are mentioned
does not mean that is all that paradise contains. The mere mention of
the fact that everything that a human being may aspire to shall be
there is enough. (21-The Prophets, 102; 42-Consultation, 22; 43-
Vanity, 71; 50-Qaf, 35.)
In this brief earthly life of ours, the wisest act for us is to direct our-
selves to God.

259


185- Every soul shall have to taste death, and you will get
your recompense in full on the Day of The Resurrection.
The one who is saved from the fire and admitted to para-
dise has attained a great triumph. The life of this world is
no more than goods and chattels of deception.
3-The Family of Imran, 185

7- Those who disbelieved claim that they will not be resur-
rected! Yes indeed, by my Lord, you will be resurrected,
and then informed of what you have done. And that is easy
for God.
64-Mutual Blaming, 7

260

MATHEMATICAL MIRACLES

92- And to recite the Quran. Whoever comes to guidance
does for himself; and if any stray, say, “I am only a warner.”
93- Say, “All praise be to God. He will show you His signs,
and you will recognize them. Your Lord is never unaware of
anything you do.”
27-The Ant, 92-93

Verse number 93 above predicts that God will reveal His signs some-
time in the future. The miracles in the Quran could not have origi-
nated from the thoughts of the Prophet, for even if all the knowledge
of the Prophet’s entire era were collected together, this knowledge
could not suffice to vie with these miracles. Had the author of these
miracles been Muhammad of the deserts himself, he would have used
these miracles in order to impress his own people, to demonstrate to
them the perfection of the Quran and thus to put an end to their
recalcitrance. The Muslim world itself was unaware of many of these
miracles until quite recently, i.e. up until a hundred years ago. God
reveals His miracles when the time is ripe. Persons of sound mind and
clear conscience will appreciate these signs, praise God and thank
Him.

20- They say, “How is it that no sign was sent to him by
his Lord?” Whatever cannot be perceived belongs to God.
So wait and I am waiting with you.
10-Jonah, 20

261


The fact that God will show His signs in the future is also con-
firmed in the above verse. Disbelievers insist on miracles, and yet
when they see one performed they persist in their disbelief. It is clear
that the insistence of disbelievers is far from an honest demand, and it
is antagonism for antagonism’s sake.

146- I will divert from My signs those who behave unjust-
ly with arrogance on earth. Even though they see every kind
of sign, they will not believe, and when they see the path of
guidance, will not take it to be a way. But when they see the
path of straying, they will adopt it as their path. This is so,
for they have called Our signs lies, and have been heedless
of them.

Persons unwilling to learn patent truths and those who deny God’s
religion say arrogantly, “We are self-sufficient and we have no need of a
God.” This behavior renders them blind to the miracles of the Quran.
Even if they do see the miracles, they remain adamant because of their
stubbornness.
The scientific and mathematical demonstrations of the Quran
address man’s reason. People who are suspicious of the potential of
human intelligence, who think that religion is a way of belief utterly
devoid of discursive reason, or those who consider religion as a source
of profit cannot comprehend these miracles. Some false authorities, who
see religion as a tool for their own benefit, manipulate the religion by
denying direct access to it. Open access encourages questioning and
intellectual reasoning; controversy undermines their authority and
lessens their power and their ability to profit from the religion.

THE INCONTESTABLE CERTAINTIES OF
MATHEMATICS

In this part of our book, I shall be dealing with the mathematical mir-
acles in the Quran. Mathematics is a basic tool and a common lan-
guage of all sciences. Mathematical certainty has always impressed
philosophers throughout history. The importance of it was better
appreciated after the 16th century. Great improvements were achieved

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in the sciences, thanks to the scientific approach that placed mathe-
matics right in the center. Cars, trains, satellites, medications, means
of communication and the technological wonders of the modern age
owe their origins to mathematics. Without mathematics we could not
understand the universe, nor could we come up with new inventions.
The value of mathematics was not entirely ignored in the past, but
it was in the course of the last four centuries that it gained such ascen-
dance. Today’s scientific logic is a product of mathematics. Galileo,
who played an important role in endowing mathematics with this cen-
tral role, stated that mathematics is the language in which God wrote
the universe. No other discipline has had a field of application of such
scope. Philosophers, amongst others Pythagoras, sensed that the basic
order of the universe was numerical, and they attached mystical mean-
ings to mathematics. However, it was only in the recent past that sci-
entific logic was constructed around mathematics. Descartes, one of
the main advocates of translating science into the language of mathe-
matics and one of those who combined arithmetic with geometry on
Cartesian coordinates, said, “Mathematics may and must be the com-
mon link among intellectual disciplines.”
Mathematics should be considered the biggest discovery of
mankind. From Edison’s electric bulb to race cars, from Einstein’s
theory of relativity to Newton’s law of gravitation, all these owe their
origin to the fundamental importance of mathematical language. The
Quran mentioned the importance of mathematics 1400 years ago. It
continuously draws our attention to the sensitive balance and the role
of mathematics in the universe.

5- The sun and the moon are calculated.
55-Gracious, 5

In the process involving the movements of the sun, the world and
the moon, mathematics has played a role of towering importance. It
was discovered that God had expressed the universe in the language
of mathematics. The Quran indicated this very important point 1400
years ago. The Quran sees no contradiction between the creation of
the universe based on teleological causality and the definition of uni-
versal phenomena in terms of mathematical formulations.
If the universe is the product of God and expressed in the language
of mathematics, we should not be surprised if God’s book, the Quran,

263


also used the same language. God displays His miracles with the incon-
testable certainty of mathematics. Moses had worked miracles in an age
when magic was in fashion and converted the magicians, and the Quran
displayed its mathematical miracles in an age when science and its lan-
guage, mathematics, were at their peaks. Now that considerable
advances have been made in mathematical logic, the importance of such
miracles can be understood more clearly. People trying to antagonize
religion by having recourse to science will be disarmed. God’s plan is
perfect. God’s timing is perfect. God’s miracles in His Book are perfect.

WHY MATHEMATICS?

In our age, every science is in pursuit of mathematical certainty and
approval. Even if it fails to find that certainty, it envies those who have
it. Some people searching for certainty in religion have also searched
for a mathematical language. Carl Sagan is an author who writes about
astronomy; his imaginative explanations in his book Contact are a good
example of people’s expectations of mathematical proofs from God.
“No, do not you see: This would be different. This is not just starting
the universe out with some precise mathematical laws that determine
physics and chemistry. This is a message. Whoever makes the universe
hides messages in transcendental numbers so they’ll be read fifteen billion
years later when intelligent life finally evolves. I criticized you and
Rankin the time we first met for not understanding this. If God wanted
us to know that He existed, why didn’t he send us an unambiguous mes-
sage? I asked. Remember?”
“I remember very well. You think God is a mathematician.”
“Something like that. If what we’re told is true. If this is not a wild-
goose chase. If there’s a message hiding in pi and not one of the infinity
of other transcendental numbers. That’s a lot of ifs.”
“You’re looking for Revelation in arithmetic. I know a better way.”
“Palmer, this is the only way. This is the only thing that would con-
vince a skeptic. Imagine we find something. It doesn’t have to be tremen-
dously complicated. Just something more orderly than could accumulate
by chance that many digits into pi. That’s all we need. Then mathemati-
cians all over the world can find exactly the same pattern or message or
whatever it proves to be. Then there are no sectarian divisions. Everybody
begins reading the same Scripture. No one could then argue that the key

264


miracle in religion was some conjurer’s trick, or that later historians had
falsified the record, or that it is just hysteria or delusion or a substitute
parent for when we grow up. Everyone could be a believer.” (Carl Sagan,
Contact)
The conversation above is quoted from Carl Sagan, an astronomer
not conversant with the Quran’s mathematical miracles. In his work,
he displays the imaginative approach of philosophers: God’s mathe-
matical evidence. As a universal language leaving no room for suspi-
cion, mathematics has always attracted philosophers and scientists.
The quotation above is a proof of this. God, well aware of the values
and conditions of our time and of the desires of the human mind,
answers this search for certainty with mathematics, at a time when this
science is at its peak, and answers in a way that is not complicated and
is impossible to imitate.
Some points must be added to Carl Sagan’s quotation: Supposing
that such a miracle did happen, it would be wrong to think that the
public would lend credence to it. The psychology of the cynic who
never gives in, who is always keen on finding loopholes and who
avoids common sense, will be deaf and blind to clearest evidences.

NOT EVEN ONE SINGLE SURA CAN BE
DUPLICATED

Servant, then bring a sura like this, and call any witness you
like, apart from God, if you are truthful.
2-The Cow, 23- 24

You will see very clearly that it is quite impossible to imitate even a
single sura in the Quran when you start reading the sections of the
present work on the Quran’s mathematical miracles. Every sura hap-
pens to be encoded and the words used in them are interlocked in
mathematical terms and every particular sura is locked in by a mathe-
matical code. If you leave out a single sura from the Quran then the
number of suras, 114 (the number 19x6) would suffer injury.

265


Assuming that the word “a day” (yewm) is used twice in this sura, with
the dismissal of that sura, the frequency of the word “day” in the
Quran, which is 365, would be reduced to 363, spoiling the mathe-
matical code. Suppose that the word “world” is mentioned three
times and the word “hereafter” is mentioned once. The frequency of
those words in question totals 115 times for each. If that particular
sura is left out, the frequency of the word “world” would be 112 and
the word “hereafter” 114, and this would negate the whole system...
The removal of any one of the suras would spoil the whole math-
ematical miracle of the Quran. This means that each sura is an integral
part of the whole truth. One sura means the entirety of the Quran.
The entire mathematical miracle makes sure that every sura is indis-
pensable. The remaining chapters, in which we are going to examine
the mathematical miracles of this book, will show the reason why even
a single sura cannot be eliminated. The perfection of the suras and the
volume of mathematical miracles are of even greater scope. But even
the ones mentioned in this book are enough to show why it is impos-
sible to copy even a single sura. The reality is crystal clear for those
who are willing to face it.

GO NOT AFTER THE THINGS OF WHICH YOU
HAVE NO KNOWLEDGE

36- Do not follow that of which you have no knowledge.
Because the ear, the eye and the heart, each will be ques-
tioned.

The mathematical and scientific miracles God displays are for the peo-
ple who use their minds and have the intention to see them. Stubborn
deniers, people taking advantage of religion, and people who experi-
ence it by imitating the people around themselves cannot draw any
benefit from these miracles unless they change their self-seeking atti-
tudes. God despises people who imitate other people as ritual. The
real value is in the people who do not expect any worldly benefits,
who use their minds, explore, and search for evidence in the universe
and in the holy books. May God protect us from people who sell their
religion in consideration for dollars, euros and gold coins and seek

266


reputation, and from those who represent religion as myths and
dreams.
God sent us a book whose contents are endorsed by the miracles it
reveals. It displays miracles and proofs coded mathematically within its
text. The Quran is a guide for us.

50- For they say: “How is it no signs were sent down to
him from his Lord?” Say: “The signs are with God. I am
only a plain warner.”
51- Is it not sufficient for them that We have revealed the
Book to you which is read out to them? It is indeed a grace
and reminder for people who believe.
29-The Spider, 50-51

NUMERICALLY STRUCTURED BOOK

The Quran’s 83rd sura, “The Cheaters” speaks of “numerically struc-
tured books” in two instances. The Arabic of this word is “kitabun
marqum.” These verses are evidences of God’s encoding the books, of
His involving mathematics in the system:

7- Indeed, the book of the wicked is in Sijjeen.
8- Do you know what Sijjeen is?
9- A numerically structured book.
83-The Cheaters, 7- 9

17- They will be told, “This is what you used to deny.”
18- Indeed, the book of the righteous will be in “Elleyyeen.”
19- Do you know what “Elleyyeen” is?
20- A numerically structured book.
21- To be witnessed by those who are brought close.
83-The Cheaters, 17-21

The Quran speaks of numerically structured books with reference
both to the good and to the evil. While those “who are brought
close” can testify, the same is not made available for the evil charac-
ters. The evil characters call the proofs of God “legends” and deny
their truth (83-The Cheaters, 13). The evidence in hand shows that the

267


Quran is a numerically structured scripture. There are those who con-
firm this while others assert that its contents are but legends and sto-
ries. It is a boon of God to be able to appreciate and to confirm these
miracles.

EASY TO UNDERSTAND, IMPOSSIBLE
TO IMITATE

We have divided the presentation of the mathematical miracles into
two groups. The first group consists of the Mathematical Miracles in
Lexical Concordance (MMLC). We shall tackle the subject from dif-
ferent angles: the concordance of words among themselves and the
concordance of words with universal phenomena. These miracles are
easy to understand but impossible to imitate. Even those who are not
really interested in mathematics can easily understand the miracles in
question. The second part takes up the “miracle of the number 19.”
We shall dwell particularly on number 19, a figure mentioned in the
Quran. Anybody who can count from 1 to 19 can easily witness this
miracle, easy to understand but impossible to imitate. We run across
this mystery in many instances. But, to understand all the characteris-
tics concerning this number one must have recourse to the theory of
probability, and deeper research is needed.
While writing the mathematical sections of our book for the
MMLC miracles, I had recourse to works like Abdülrezzak Nevfel’s,
and for the sections treating of the number 19, I used different stud-
ies, such as those of Cesar Majul, Rashad Khalifa, Edip Yuksel,
Richard Voss and Milan Sulc. I did not include any of these people’s
ideas on religion in our book, as I do not want to get involved in any
debates among believers, even though such a discussion could prove
fruitful. But this is outside our main concern here.
Whatever the identities of the discoverers of these miracles were,
the miracles the Quran contains will not be affected in any way
because they are the Quran’s miracles and they were there to be dis-
covered. Their truth can be checked anytime. Even if the discoverer is
an atheist, this would not hurt the truth. (For example, the word
month is used 12 times in the Quran. It doesn’t matter who discov-
ers this fact because it has been there for 1400 years. It is very easy to
check the truth of this.) Since the mathematical patterns are both

268


physical facts understood by inductive and deductive reasoning and
thus are verifiable and falsifiable, occasional errors made by a discov-
erer do not hurt the credibility of other findings. In short, this mira-
cle is not dependent on the authority and credibility of the person but
on the authority and credibility of the Quranic text, statistics, laws of
probability, and reason.
Chronic skepticism is a widespread sickness in our age. The math-
ematical miracles of the Quran can be checked any time and this is the
best answer for this skepticism. These miracles are not ephemeral phe-
nomena. The Quran and its miracles are there and can be seen any
time.

88- Say, “If all the humans and the jinns came together in

269

in LEXICAL CONCORDANCE
(MMLC)

THE QURAN: INEXHAUSTIBLE MIRACLE

MMLC - 1

ONE DAY

The word “a day” (yewm) is used 365 times in the Quran. The figure
365 does not only represent the number of days in the calendar, but
it is also the figure that shows the astronomical relationship between
our world and the sun. When our world completes its turn around the
sun, it has revolved 365 times around its own axis. In other words,
when the world has completed its cycle around the sun, this means we
have lived 365 days on earth. It is important that the word “a day” is
used 365 times in the Quran, because the world’s revolution around
the sun takes 365 days.

The word Number of occurrences

A day 365

The number of days in which the 365
world completes its revolution
around the sun?

272

MATHEMATICAL MIRACLES IN LEXICAL CONCORDANCE

MMLC - 2

DAYS

The different uses of the word “day” in the Quran is phenomenal.
While the singular word “a day” is used 365 times, its plural (eyyam,
yewmeyn) is used 30 times. This represents the number of the days in
a month, which is 30. So it is meaningful that while the singular “day”
(yewm) is mentioned 365 times, the plural of it (eyyam, yewmeyn) is
mentioned 30 times.
In the solar calendar, the months have either 30 or 31 days and in
the lunar calendar the months have either 29 or 30 days. So, the num-
ber 30 is the intersection group for both calendars. In the communi-
ty to which the Quran was revealed, the lunar calendar was in use; the
mention of “30” is therefore meaningful. It takes 29.53 days for the
moon, the satellite in the sky, to make a month. The rounded figure
is 30. With such mathematical miracles, we witness that the Quran
calculates correctly this rounding up business. Likewise, the world
completes its cycle around the sun in 365.25 days exactly. The round-
ed figure is 365.


Days 30

Number of days in a month 30

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MMLC - 3

THE DERIVATIVES OF THE
WORD DAY

We saw that the singular “day” (yewm) is mentioned 365 times, and
the plural of it, 30 times in the Quran. All of the derivatives of the
word “day” are used 475 times. This means that the singular, plural
and all the other derivatives add up to 475. 475 is equal to 19x25.
(After we study this mathematical miracle in this section, we will also
examine it in the “miracle of 19” section and show more clearly what
the number 19 indicates.) Sometimes, the MMLC and the miracle of
the number 19 may be interconnected, as in this example. Since the
use of the word “day” shows the miraculous characteristic, apart from
the miracle of the number 19, I have presented the discoveries on it
in the MMLC section too. Like the multiplier 19, the number 25 also
has a significant meaning. As I have already mentioned, days are
formed as a result of the relationship between the earth and the sun.
The earth revolves around its own axis 365 times while completing its
cycle around the sun, and during this time the sun also revolves
around itself. As the earth revolves around itself 365 times, how many
times must the sun itself have revolved? 25 times exactly. This num-
ber, pointed out by the miracle that is easy to understand but impos-
sible to imitate, was not known at the time of the descent of the
Quran in the region in question. They had no idea about it. It is a mir-
acle that the Quran, by references to repeated numbers, points out;
and the fact that those numbers indicated things unknown at the time
is another miracle.
On the other hand, the figure 19, multiplier of 25, has an impor-
tant role within the context of the concept of the relationship between
the sun / the earth and day. A Meton cycle—that is when the sun, the
earth and the moon come to the same line,—occurs once in every 19

274


years. That is to say, the sun turns around itself the number
19x25=475 times in a Meton cycle (Read the next chapter, MMLC
4). Yes, exactly 475 times. This number is equal to the number of
times the derivatives of the word “day” are used in the Quran.


All the derivatives of the
475 (19x25)
word “day”

How many times does the
sun revolve around itself 25
within a year?

How many times does the
sun revolve around its own 475 (19x25)
axis in a Meton cycle?

275


MMLC - 4

YEAR

The derivatives of the word “year” (sinet, sinin) are mentioned 19
times in the Quran. The solar and lunar calendars need correction
because of the leap year. When the world revolves around the sun 365
times, the moon revolves around the earth and itself 12 times. This
constitutes a year. But when the earth completes its revolution and
arrives at the starting point, the moon is behind schedule. It takes the
earth and the moon 19 years to meet at the same starting point. This
cycle of 19 years is called the Meton cycle. The lunar calendar, re-
arranged every 19 years, ends up with 7 leap years (355 days) and 12
full years (354 days) during this period. It is also another surprising
characteristic of the miracles that the singular year (sinet) is used 7
times, whereas the plural year (sinin) is used 12 times in the Quran.
And all the derivatives of the word “year” are used 19 times, an indi-
cation of the Meton cycle.


Year 19

In how many years does a
Meton cycle occur? 19

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The earth lines up with the sun and the moon every 19 years. In
the Quran, the words “sun” and “moon” are used in the same verses
exactly 19 times; the same number that makes a “Meton cycle” cor-
responds to the number of times the word “year” is used in the
Quran. It is interesting to note that on the 19th time, these two words
are used together, we have the following verse:

9- And the sun and the moon are conjoined.
75-The Resurrection, 9

The overlapping of the meaning and of the mathematical concor-
dance is a miracle. Now let us look at the table where the words “sun”
and “moon” are used together (In the 41st sura, verse 37, these words
are used twice).

Repetitions Suras Verses
(times)

1 6 96
2 7 54
3 10 5
4 12 4
5 13 2
6 14 33
7 16 12
8 21 33
9 22 18
10 29 61
11 31 29
12 35 13
13 36 40
14 39 5
15 41 37
16 41 37
17 55 5
18 71 16
19 75 9

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If you add up the numbers of the suras and the verses in which
these words are used:

6+96+7+54+10+5+12+4+13+2+14+33+16+12+21+33+22+18+2
9+61+31+29+35+13+36+40+39+5+41+37+41+37+55+5+71+16+75
+9=1083 (19x57) and 57= the number 19x3.

Please keep in mind this concordance formed by the multiples of
19, and remember it, in the following chapters on the miraculous
number of 19.
The MMLC in the Quran shows itself both in the sura and verse
numbers. This proves that the Quran’s miraculous order covers even
the numbers of the suras and verses.

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MMLC - 5

THAT DAY AND THE
RESURRECTION DAY

We saw earlier that the word “day” in the Quran, with its singular,
plural and derivative uses, constitutes a marvelous pattern. Apart from
this, the phrases of the same word also produce mathematical miracles
as well. For example, we see this miracle in phrases like “that day”
used in connection with the end of the world (yewme izin) and “the
day of resurrection” (yewmul qiyameh). Both phrases are used 70
times, out of the 475 occurrences of all the derivatives of the word
“day.” Here are two example verses for these words:

8- Many faces will be joyous on that day.
88-Overwhelming, 8

67- ...the whole earth is within His fist on the day of res-
urrection.
39-The Throngs, 67


That day 70

The day of resurrection 70

279


MMLC - 6

THE MOON

The word moon (Qamar), together with its derivatives, is used exactly
27 times in the Quran. This number is equal to the number that is the
moon’s ecliptic cycle around the world. The Quran indicates that
both the sun and the moon follow courses exactly computed (55-
Gracious, 5). The sun’s and the moon’s definition in terms of mathe-
matics is interesting and the word “moon” is mathematically coded in
the Quran.


Moon 27

How long does the moon’s
ecliptic cycle take? 27

280


MMLC - 7

THE MONTH

The earth’s revolution around the sun takes 365 days, while the
moon’s 12 revolutions around the earth takes 12 months in the lunar
calendar. The Quran says that there are 12 months in a year. On the
other hand, in the Quran, the word “a month” (shehr) is also men-
tioned 12 times to indicate that there are 12 months in a year. The
following verse mentions this:

36- ...twelve is the number of months with God...
9-Repentance, 36


A month 12

The number of the months
or the number of the moon’s
12
revolutions around the world
in a year

281


MMLC - 8

THE DATE OF THE LANDING
ON THE MOON

In chapter 16, we studied the expressions in the Quran that alluded
to man’s landing on the moon. One of the most important among the
signs is in the first verse of the sura the Moon (Qamar). The number
of verses to be counted from this verse to the end of the Quran is
1389. The year 1389 in the Muslim calendar corresponds to the year
1969 in the Gregorian calendar. And the year 1969 was the year when
man landed on the moon for the first time. (On the other hand, the
number 1389 may also be pointing out that man will land on the
moon 1389 years after this verse or after the Quran was revealed by
God. This was because the Muslim calendar started at a time when the
revelation was not completed.)

1- The Hour has come closer and the The Moon has split.
54-The Moon, 1

How many verses are there
from the first verse of the
1389
sura The Moon until the end
of the Quran?

In which year of the Muslim
calendar did the first man 1389
land on the moon?

282


MMLC - 9

RATIO OF THE SEA AND
LAND SURFACE

The word “the sea” (al-bahr) is used 32 times in the Quran. The word
“al-bahr” is used both for sea and other waters like lakes and rivers.
The word “al-berr” (the land) is used 12 times in the Quran.
The surface of the world is 510 million square kilometers.
Approximately 360 million kilometers are made up of waters, like seas,
lakes, etc. In addition, 15 million kilometers are ice-sheets; if we
exclude these ice-sheets from the rest, approximately 135 million
square kilometers are land.
The ratio of the words “al-bahr” (the land) and “al-berr” (the sea)
in the Quran is 12/32 = 0.375. The ratio of the land and the sea in
the world is 135 mill sq. km / 360 million sq. km=0.375. So, there is
a very interesting harmony between the usages of these words in the
Quran and the existing phenomena in the world.

22- He is the One who moves you across the land and the sea.
10-Jonah, 22

The word Number of occurrences The Ratio
Land 12 12
= 0.375
Sea 32 32

The Place Surface of the Earth The Ratio
Land
(excluding ice sheets) 135 million square kilometers 135
= 0.375
Sea 360 million square kilometers 360

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MMLC - 10

THE 309TH WORD

We have seen earlier that the mathematical miracle in lexical concor-
dance can be presented in many different ways. The concordance in the
Quran is sometimes referred to as lexical concordance with the universe,
and sometimes merely as lexical concordance between words. We shall
see a different type of evidence in this section. The 18th sura, The Cave,
relates the story of seven sleepers who slept in a cave for 300 years and
9 years were added to this time period. (We shall see why this number
was not given directly as 309, but mentioned as above, in the sections
on the 19 miracle. If this number had been given as 309, then the total
of the numbers given in the Quran would not be a multiple of 19.)
The youth who stay in a cave are mentioned in the 9th verse of the
18 th sura. Up until the 25th verse, all the verses are about these young

people and in the 25th verse, it is said that these youths stayed in the
cave for 300+9 years. From the beginning of these young people’s
adventure until the end of the time they stayed in the cave, the story
is told in 308 words and the 309th word is the word 300+9 years,
which is the amount of time they stayed in the cave. The following
verse is given below:

25- They stayed in the cave: three hundred years and nine.
18-The Cave, 25

284


How many years did the
youngsters stay in the cave? 309

How many words are used
from the beginning of the
verses that describe the
309
youngsters till the end of the
time they stayed in the cave
mentioned?

The verses describing the young people in the cave and expressing
the number 309:

The Verses Number of Words
9 10
10 16
11 7
12 9
13 11
14 19
15 19
16 19
17 34
18 22
19 37
20 13
21 32
22 33
23 7
24 17
25 3

TOTAL 308+
308+ (the 309th word gives the meaning of 309)

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MMLC - 11

SEVEN HEAVENS

The Quran tells us that the heavens are created in seven layers. We
studied this subject in our book’s first section, chapter 17. The term
“seven heavens” is used seven times in the Quran.

1- 2-The Cow, 29
2- 17-The Children of Israel, 44
3- 23-The Believers, 86
4- 41-Elucidated, 12
5- 65-Divorce, 12
6- 67-The Kingdom, 3
7- 71-Noah, 15


Seven heavens 7

What is number the Quran
gives for the number of 7
heavens?

286


MMLC - 12

ATOMIC NUMBER OF IRON

Let us see first the verse that mentions the importance and character-
istics of iron:

25- We have surely sent Our messengers with clear signs,
and sent with them the book and the balance, so that man
may stand by justice; and We sent down the iron, wherein
there is strength, and many benefits for the people. So that
God would know who will support Him and His messen-
gers in secret. Verily God is Powerful, Almighty.
57-Iron, 25

The verb “inzal” in the Quran is usually used to describe the
action of coming from above the earth. The verb “inzal” refers to the
fact that a creation in the world has taken place following an event
exterior to the earth. The temperature of the earth was not sufficient,
at the beginning, for the formation of iron. Not only the earth, but
even a middle-sized star like our sun did not have the heat necessary
for the formation of iron. That is why iron must have come to our
planet, as well as to the entire solar system, from outer space. The iron
we have in our planet today must have come to our solar system from
other stars that had higher temperatures favorable for the formation
of iron.
The Quran shows other mathematical miracles by pointing out
iron’s atomic number, 26, in different ways.
1. In the Quran, there is a mathematical value for every letter. (We
will give all the letters and their numerical values in the part on 19.)
The mathematical value for the word iron (hadid) is 26.

287


Ha = 8
Dal = 4
Ya = 10
Dal = 4
+
Total = 26

2. The verse that refers to iron is the 25th verse in the sura Hadid.
If we count Basmalah, then that number is 26.
3. The name God mentioned in this sura for the 26th time is in the
same verse. The atomic number of an element is the main character-
istic of that element and is determined by the number of its protons,
which are the building blocks of that element. Iron’s atomic number
is 26 because of its 26 protons. From the beginning of the sura Iron
(Hadid) till the end of the verse of that sura that alludes to iron, the
word God is used 26 times.

Mathematical value
The word
of the word

Iron 26

Iron’s atomic number 26

How many times is the word
“God” used from the begin-
ning of the sura until the end
of the 25th verse, which is the 26
only verse wherein the prop-
erties of iron are mentioned?

288


MMLC - 13

IRON’S ISOTOPES

As iron’s atomic number is encoded in the sura that mentions iron,
there is also a sign in that sura about iron’s isotopes.
The word “al hadid,” which refers to a particular iron, has a math-
ematical value of 57. The article “al” corresponds to “the” in English.
When the word hadid is used with the article “al,” referring to a spe-
cific iron, the mathematical value turns out to be 57.

Alif = 1
Lam = 30
Ha = 8
Dal = 4
Ya = 10
Dal = 4
+
Total = 57

1. The sura Iron (Hadid) is the 57th sura of the Quran. And 57 is
one of the isotopes of iron.
2. The sura Iron (Hadid) is the 58th sura from the end of the
Quran. That is another isotope of iron.
3. This sura has 29 numbered verses. This number becomes 30
when the unnumbered Basmalah is counted. These two numbers (29
and 30) are equal to the neutron numbers of two isotopes of iron,
from the total of four. The frequency of the word God in this sura
gives the neutron number of the other isotope.

289


The word Mathematical value
of the word

The iron
57
(al hadid)

One of iron’s isotopes 57

What is the sura number
57
of the sura the Iron?

290


MMLC - 14

THE HIGHEST DEGREE
One of the verses of the Quran points out that God is the possessor
of the high degrees. The verse is:

15- Possessor of the high degrees, and Ruler of the whole
dominion. He sends inspiration, bearing His commands, to
whomever He chooses from among His servants to warn
about the Day of Gathering.
40-The Believer, 15

“Rafii al-Darajat” is translated as “the possessor of the high
degrees,” but it can also be translated as “the one who increases the
degrees.” The word “Rafii” expresses highness and the word “al-
darajat” expresses the degrees. The mathematical value of “Rafii,”
which states the highest degree, is 360. And this number is the equiv-
alent of the conventionally accepted highest degree in the universe.
The mathematical values are as follows:
Raf = 200
Fa = 80
Ya = 10
Ayn = 70
+
Total = 360

Mathematical value
The word of the word

Rafii 360

The conventionally accepted 360
highest degree in the universe

291


MMLC - 15

THE SURA ON THE
HONEYBEES

We observe that the honeybee is mentioned more specifically in the
Quran than other animals (We presented this subject in the 41st and
the 42nd chapters). There are many mentions of animals in the Quran
but none of them play such a special part as the honeybee. The num-
ber of this sura is 16 and entitled The Honeybee (Nahl). The number
of this sura equals the number of the chromosomes of the male hon-
eybee. The number of chromosome of the female honeybee is (2n)
which is equal to 32 (16x2). So the number of the sura indicates the
number of chromosomes. The number of chromosomes is like the
atomic number of that element, it cannot be changed. Everywhere in
the world, the number of chromosomes of the male honeybee is 16
and every female honeybee has 32 chromosomes. On the other hand,
the verse number of this sura is 128, this means; 8 times the number
of chromosomes of the male honeybee (16) and also 4 times the num-
ber of chromosomes of the female honeybee (32). Just like the num-
ber of this sura, the verse number is proportional to the number of
chromosomes of the honeybees.
In this sura, the verses 68 and 69 mention the honeybees. The first
verse, 68, has 13 words. If we count the words from the beginning of
this sura up to the word honeybee (nahl) in that verse, we come up
with 884 letters. Let us see if this number has any meaning. This num-
ber is equal to the verse number multiplied by the number of words
in that verse (68 x 13 = 884). Can this be coincidence? There are
many different ways in which the Quran shows its mathematical mir-
acles.

292


What is the number of the sura
The Honeybee (Nahl)? 16

How many verses does the
sura The Honeybee have? 128 (16x8)

The number of chromosomes
of the male honeybee 16

The number of chromosomes
of the female honeybee 32 (16x2)

293


MMLC - 16

THE WORLD AND THE
HEREAFTER

The Quran speaks of two lives: the one in this “world” (dunya), which
is finite, and the other in the “Hereafter” (ahiret), which is infinite.
The relation between these words in the Quran is very clear. These
two words, which are used sometimes together in a verse and some-
times separately, are mentioned 115 times each. There are two exam-
ples below:

185- ...The life of this world is no more than goods and
chattels of deception.

103- This should be a sign for those who fear the torment
of the Hereafter...
11-Hud, 103


World 115

Hereafter 115

294


MMLC - 17

ANGELS AND THE DEVIL

If you ask people what comes to their mind when they hear the word
“angel,” a majority of them will say “devil.” All derivatives of these
two interrelated words (angel/devil) are used in the Quran 88 times
each. It is interesting to note that the most frequent form of these two
words, “al-shaytan” and “al-melaike,” are used 68 times each in the
Quran. Two examples for these words:

6- The Devil is certainly your enemy...
35-The Originator, 6

12- Thus, your Lord inspired the angels.
8-The Spoils of War, 12


Angels 88

Devil 88

295


MMLC - 18

BENEFIT AND CORRUPTION

The word “benefit” (naf) with all its derivatives is used 50 times in
the Quran. The same is true for the word “corrupt” (fasad), that is, it
and its derivatives are used 50 times as well. Corruption (fasad) is a
social evil and condemned by the Quran. A person cannot benefit
(naf) from corruption (fasad). The result of corruption is the oppo-
site of benefit.

55- And remind, for the reminder benefits the believers.

152- Who corrupt the land and do not reform it.
26-The Poets, 152


Benefit 50

Corruption 50

296


MMLC - 19

SEXUAL CRIME,
TRANSGRESSION
AND WRATH
The word “sexual crime” (fahsha) and its derivatives are used 24 times
in the Quran. The word “transgression” (baghy) and its derivatives are
also used 24 times. Since these behaviors deserve wrath, the word
“wrath” (ghadab) also is used 24 times in the Quran. The relationship
between the words “sexual crime” (fahsha) and “transgression” is seen
clearly in the verse below:

90- ...and forbidden sexual crime, impropriety and trans-
gression...
16-The Honeybee, 90

An example for “wrath”:

7- The path of those You have blessed, not of those who
have deserved wrath, nor the strayers.
1-The Prologue, 7


Sexual crime 24

Transgression 24

Wrath 24

297


MMLC - 20

DIRTINESS AND NASTINESS

In the Quran, the words “dirtiness” (rijs) and “nastiness” (rijz) have
similar pronunciation and spelling: the word “rijs” refers to dirtiness
brought by the human hand and the word “rijz” refers to nastiness
caused by the dirtiness generated by the human hand. These two
words are used 10 times. The two verses given below are examples of
these words used in the Quran:

33- ...God desires to remove all dirtiness from you...
33-The Parties, 33

5- Forsake from nastiness.
74-The Hidden, 5


Dirtiness 10

Nastiness 10

298


MMLC - 21

OPENLY AND PUBLICLY

The words “openly” and “publicly” have close meanings. The succes-
sive use of these words in the sura Noah, 8th and 9th verses, points to
the relationship of these words. These two related words are used 16
times each in the Quran. The verses in which these words are used in
succession are given below:

8- Then I called them openly.
9- Then I invited them publicly and in private.
71-Noah, 8- 9


Openly 16

Publicy 16

299


MMLC - 22

SATAN AND SEEKING
REFUGE

In the Quran, we are told that Satan (Iblis) is the enemy of mankind.
Muslims should seek refuge (euzu) in God in order to be protected
from the evil of Satan. The relationship between these two words is
crystal clear for the people who know the Quran. These two words are
used in equal numbers, i.e., 11 times each. Examples are given below:

50- ...they fell prostrate, except Satan. He was one of the
jinns and rebelled against His Lord’s command...
18-The Cave, 50

1- Say “I seek refuge in the Lord of the people.”
114-People, 1


Satan 11

Seek refuge 11

300


MMLC - 23

SORCERY AND DISCORD

From the Quran, we learn that “sorcery” is a “discord.” It is in the
same verse that these two words are used for the first time (2-The
Cow, 102). In this verse, the relationship between these words is
clear. These words and their derivatives are used 60 times each. The
verse in which they are used for the first time is as follows:

102- ...Solomon, however, was not a disbeliever, while the
devils were disbelievers. Thus, they taught the people sor-
cery that was sent down through the two angels of Babel,
Harut and Marut, who, however, never taught it without
saying: “We are only a discord. Be not then a disbeliever...”
2-The Cow, 102


Sorcery 60

Discord 60

301


MMLC - 24

LANGUAGE AND ADVICE

In order to have someone do something, people use different meth-
ods like rewarding, punishing or advising. In rewarding, there is
something pleasant, and in punishment there is something unpleasant.
In the process of advising, language is used as a tool. The difference
between advice and rewards and punishment is that advising is done
by using the language as a tool, whereas many other tools can be used
for the other two methods. These two connected words, “language”
(lisan) and “advice” (mawize) are used in equal numbers, 25 times
each. Two examples are given below from the Quran:

22- Among His signs are the creation of the heavens and
earth, and the variations in your languages and your colors.
Surely there are signs in these for those who understand.
30-The Romans, 22

63- God is fully aware of their innermost intentions. So do
not mind them; advise them, and speak to them eloquent
words that would touch their souls.
4-The Women, 63


Language 25

Advice 25

302


MMLC - 25

SAY AND THEY SAID

Many sentences in the Quran are in the form of reported speech using
the formula “they said” (Qalu) and yet many orders are expressed by
another formula “say” (Qul). These two words, which have very clear
relationships, are used many times in the Quran; 332 times each. The
total number of uses of these two words is 664. This number is so big
that it is even greater than the number of words used in the last 15
suras of the Quran. The mathematical miracle of the Quran has sur-
rounded it in a unique way. The Quran itself is a total miracle, such a
miracle that it is easy to understand and impossible to imitate.


Say 332

They said 332

303


MMLC - 26

MERCY AND GUIDANCE

In the Quran, the words “mercy” (rahmat) and “guide” (huda) are
used together in 13 verses. This, by itself, is enough to show the rela-
tion between these words. God’s guidance of mankind is the biggest
mercy for them. These two words are used in the Quran 79 times each
in the same format. The words “Rahman” (Gracious), “Raheem”
(Merciful) and other derivatives that come from the same stem of
“RHM,” are all used in such a way that they form a mathematical mira-
cle. (We shall examine it in the next chapter and in the section on 19.)
Below is an example of a verse where the words “mercy” and “guide”
are used together:

77- It is a guide and mercy for the believers.
27-The Ant, 77


Mercy 79

Guide 79

304


MMLC - 27

MERCY, MERCIFUL AND
GRACIOUS

We saw in the previous chapter that the word in the form of “mercy”
(rahmat), derived from the stem of “RHM,” is used in 13 verses
together with the word “guide” (huda), and that they are mentioned
79 times each. The derivatives of the word “mercy” (rahmat) are
mentioned 114 times (Rahmat 79 times, rahmatika 3 times, rah-
matina 5 times, rahmatihi 25 times, rahmati 2 times); God’s attrib-
ute “Merciful” (Raheem) also comes from the same stem, RHM, and
is used exactly 114 times, and God’s attribute “Gracious” (Rahman)
is used half the times these words are mentioned, viz. 57 times. The
mathematically designed use of these words performs more detailed
miracles regarding the code 19 in the Quran. (These are investigated
in detail in the chapters on 19.)

1-The Prologue, 1


Mercy 114 (57x2)

Merciful 114 (57x2)

Gracious 57

305


MMLC - 28

RIGHTEOUSNESS AND
REWARD

The word “birr,” which means righteousness, and all its derivatives
are mentioned 20 times in the Quran. God informs us that we shall
reap what we have sown in the next world. None of our good deeds
will be left unrewarded. All the derivatives of the word “reward”
(tsawab) are used in equal numbers, i.e., 20 times. Below are two verses
in which these words are used:

2- ...but help one another in righteousness and piety...
5-The Feast, 2

195- ...and the best of rewards is with God.


Righteousness 20

Reward 20

306


MMLC - 29

HOPE AND FEAR

The Quran mentions that “hope” (raghaban) and “fear” (rahaban)
should co-exist in prayer ritual. Keeping these two conflicting feelings
in balance will save us from despair on one hand and from being
spoiled and arrogant on the other. These two words, used in con-
junction and expressing two divergent feelings, are mentioned 8 times
each in the Quran. Below is an example:

90- ...These were men who vied in good deeds with one
another, and prayed to Us with hope and fear...
21-The Prophets, 90


Hope 8

Fear 8

307


MMLC - 30

COLD AND HOT

If you ask someone to say the first thing that comes into his mind
when he hears the word “cold,” his answer will usually be “hot.” One
of these two opposites, “hot” (hare) is mentioned 4 times with all its
derivatives, while the word “cold” (berd) is also mentioned 4 times
with all its derivatives. Below, two verses are given as an example:

81- ...and clothes for protection against the hot.
16-The Honeybee, 81

69- We said “O fire, be cold and safe for Abraham.”
21-The Prophets, 69


Hot 4

Cold 4

308


MMLC - 31

SOW, GROW, AND FRUIT

The word “harasa” which refers to “sowing” is mentioned 14 times
in the Quran. “Zara’a,” which means growing of the crops from the
earth, is also mentioned 14 times. The final result of all these steps,
the “fakeha” (fruit), is again mentioned 14 times. The verses below
contain examples for these words:

63- Have you noted the crops you sow?
64- Did you grow them, or did We?

73- You will have fruits in abundance there to eat.
43-Vanity, 73


Sow 14

Grow 14

Fruit 14

309


MMLC - 32

TREE AND PLANT

The word “shajar” which means “tree” and all of its derivatives are
mentioned 26 times in the Quran. The word “nabaat” which means
“plant” and all of its derivatives are also used 26 times. Below are two
verses as example for these words:

60- ...whereby We produce gardens full of beauty, you
could not possibly manufacture their trees...
27-The Ant, 60

99- He sends down water from the sky, to produce with it
all kinds of plants...
6-The Cattle, 99


Tree 26

Plant 26

310


MMLC - 33

SIN AND SEXUAL CRIME,
TRANSGRESSION, WRATH

We saw in MMLC 19 that the words “sexual crime” (fahsha), “trans-
gression” (baghy) and “wrath” (ghazab) were mentioned 24 times
each in the Quran. All these words are connected with the word “sin”
(al-itsm). Especially since the words “sexual crime” (fahsha) and
“transgression” (baghy) imply the word “sin” (al-itsm), their relation-
ships are clear. And since behaviors that would entail wrath (ghazab)
are also considered as sin, the word “wrath” (ghazab) is also related to
the word “sin” (al-itsm). As the words related to sin are used 24 times
each, the word “sin” (al-itsm) itself is used twice as many, viz. 48
times (24x2). As some words are used in equal numbers, forming a
mathematical miracle, sometimes some others are mentioned twice as
often to provide a different kind of evidence. We shall give some
examples for this in the following chapters.

120- You should avoid both the visible and the invisible sins.
6-The Cattle, 120


Sin 48 (24x2)

Sexual crime 24

Transgression 24

Wrath 24

311


MMLC - 34

THE RICH AND THE POOR

The word “rich” (ghani) in the Quran is mentioned 26 times. The
opposite, “poor” (faqr) is mentioned 13 times, half as many. It is
another sign from the Quran that these opposite words, which have a
meaning relationship, also represent a numerical miracle. The verse
below is an example:

38- You are invited to spend in the cause of God, but some
of you turn stingy. The stingy are stingy towards their own
souls. God is rich while you are poor.
47-Muhammad, 38


Rich 26 (13x2)

Poor 13

312


MMLC - 35

THAMUD AND THE NOISE

From the Quran, we learn that the people of Thamud were destroyed
by a noise (sayha) sent upon them. By this definition, we learn that
there is a relationship between the words “Thamud” and the “noise”
(sayha). These words are presented as follows: Thamud is used 26
times, and the word “noise” (sahya) is used 13 times, half as many
times. In the verses between 23 and 31 of the sura The Moon, the
Quran speaks of Thamud, and the 31st verse says:

31- We sent a noise upon them, whereupon they became
like harvested hay.
54-The Moon, 31


Thamud 26 (13x2)

Noise 13

313


MMLC - 36

THE PEOPLE OF LOT AND
THE SHOWER OF ROCKS

In the previous chapter, I pointed out that between the 23rd and 31st
verses of the sura The Moon, the Quran mentions Thamud. And in
the 31st verse of the same sura, it is mentioned that Thamud was
destroyed with a noise (sayha). We tried to show the numerical rela-
tionship between the words “Thamud” and the “noise.” In the same
sura, 3 verses later, in the 34th verse, it is mentioned that the people
of Lot were destroyed by a shower of rocks (hasiba). In the Quran,
while the phrases used for the people of Lot (Qavmu Lot, Ihvanu Lot)
are mentioned 8 times, the term shower of rocks (hasiba) that
destroyed that society is mentioned exactly half as many, viz, 4 times.
It is important to notice that the destruction of Thamud and the peo-
ple of Lot are mentioned in the same sura successively, and they both
have the same lexical relationship between their names and the way
they are destroyed. The verse of the sura The Moon that mentions the
destruction of the people of Lot is given below:

34- We showered them with rocks. Only Lot’s family was
saved at dawn.
54-The Moon, 34


The people of Lot 8 (4x2)

The shower of rocks 4

314


MMLC - 37

FORGIVE AND PAY

In the Quran, all the derivatives of the word “ghafr” (forgive) are
mentioned 234 times. And all of the derivatives of the word “ceza”
(pay), which is used both for retribution and reward, are mentioned
117 times, which is exactly half the number of times that “forgive” is
used. Below are two verses in which these words are used:

28- My Lord, forgive me and my parents and anyone who
enters my home as a believer, and all the believing men and
women.
71-Noah, 28

123- Anyone who commits evil pays for it.
4-The Women, 123


Forgive 234 (117x2)

Pay 117

315


MMLC - 38

DESTINATION AND
FOREVER

The Quran states that God is our destination (maseer) and the place
we will go is the Hereafter. It is one of the most important messages
of the Quran that our final destiny (maseer) in the Hereafter will be
forever (abada). These two words, destination (maseer) and forever
(abada), which are interrelated, are used in the Quran in equal num-
ber, viz. 28 times each. Below are two examples:

43- We are the one who give life and death and to Us will
be the destination.
50-Qaf, 43

9- ...Anyone who believed and did the right, He will remit
his sins, and will admit him into gardens with flowing
streams. They abide therein forever. This is the greatest tri-
umph.
64-Mutual Blaming, 9


Final destiny 28

Forever 28

316


MMLC - 39

ACT AND RESPONSE

The word “act” (fi’l) is mentioned 108 times in the Quran. The acts
we perform will be responded (ajr) to, when the time comes. Whether
we like or dislike the response (ajr), it will be the consequence of our
acts (fi’l). And these two related words, “act” (fi’l) and “response”
(ajr) are used in equal number in the Quran, 108 times each. It is the
Quran’s miracle to perform such a perfect mathematical pattern as a
whole, even though it was completed piecemeal as circumstances
necessitated.
There is no other book that contains a mathematical lexical con-
cordance to this extent. The Quran not only presents accurate infor-
mation from space high above to depths of the oceans, from mother’s
womb to animal kingdoms, it also shows mathematical miracles by
using words and phrases in concordance. In addition, it accomplishes
an important mission by introducing our Creator to us.


Act 108

Response 108

317


MMLC - 40

SUN AND LIGHT

The sun is the most important source of light (noor) that comes to our
world. Even the light (noor) from the moon is the sun’s light because
the moon only reflects the sun’s light. Our sun is the source of light
and heat. The relation between the words “sun” (shams) and “a light”
(noor) is clear and these two words are used 33 times each. The sin-
gular form of light, “a light” is mentioned 33 times. Our sun is just
one of the many light sources in the universe, but it is the most impor-
tant one for us. Below are two examples:

37- Among His signs are the night and the day, and the sun
and the moon.
41-Elucidated, 37

15- ... A light and a perspicacious Book has come to you.
5-The Feast, 15


Sun 33

A light 33

318


MMLC - 41

ANNOYANCE AND REJOICE

The word “dayq,” which means “annoyance and distress,” and all of
its derivatives are mentioned 13 times in the Quran. The opposite,
“tatmaa” which means “rejoice” is also mentioned in equal number,
viz. 13 times. These two verses below are examples:

127- Do not grieve for them, and do not be annoyed by
their schemes.
16-The Honeybee, 127

28- They are the ones whose hearts rejoice in remembering
God...
13-The Thunder, 28


Annoyance 13

Rejoice 13

319


MMLC - 42

JUSTICE AND INJUSTICE

The word “qist,” which means “justice,” is mentioned 15 times in the
Quran in its infinitive form. Its antonym, “zulm,” which means
“injustice,” is also mentioned 15 times in the same form. The follow-
ing verse is a good example of both words.

47- We will establish the scales of justice on the Day of the
Resurrection. No soul will suffer any injustice. Even the
equivalent of a mustard seed will be accounted for. We are
the most efficient of reckoners.
21-The Prophets, 47


Justice 15

Injustice 15

320


MMLC - 43

A FEW AND APPRECIATE

In the Quran, it is said that only a few of all men are appreciative. So,
according to the Qurantic text, there is a relation between the words
“a few” and “appreciate.”
The total number of the derivatives of “qalil” (a few) and “shukr”
(appreciate) are just the same: 75 times each. The verse that connects
these two words is like this:

13- Only a few of My servants are appreciative.
34-Sheba, 13


A few 75

Appreciate 75

321


MMLC - 44

MESSENGER AND PEOPLE

Derivatives of the word “messenger” (rasul) are used 368 times. In
the Quran, the words meaning “people” and all their derivatives are
used 368 times. These words are derived from the roots “nas” and
“bashar” (The derivatives of these words are as follows: nas, insan, ins,
unas, anasiyy, insiyy, bashar, basharan, basharayn). A messenger is a
person whose mission is to deliver God’s message to men. The rela-
tionship between “people” and “messenger” is clear and this relation
is reflected perfectly with the exact same use of these words in such a
great number, 368 times each. Below are two examples where these
two words are used:

168- O people, eat only the products of the earth that are
lawful and good...
2-The Cow, 168

15- Whoever is guided is guided for his own good, and
whoever goes astray does so to his own loss; and no sinner
will bear the sins of anyone else. We never punish till We
have sent a messenger.


Messenger 368

People 368

322


MMLC - 45

HARM AND BENEFIT

The word “darr” which means harm, and its opposite “naf’” which
means benefit, are used in these forms equally 9 times. The interest-
ing point is that in 8 of these 9 repetitions, these two words are used
emphasizing the opposite meanings involved and used in the same
verse. If all these repetitions were in conjunction, there would be 9
repetition symmetries in the use. So the 8 repetitions show the rela-
tion between these words and 1 separate use shows the mathematical
relation. The verses where these two words are used in conjunction
are as follows: 5-The Feast, 76; 7-The Purgatory, 188; 10-Jonah, 49;
13-The Thunder, 16; 20-Ta-He, 89; 25-The Distinguisher, 3; 34-
Sheba, 42; and 48-Victory, 11. Apart from these 8 uses, the word
“harm” (darr) is used in the sura The Jinn, 21st verse; and the word
“benefit” (naf’) is mentioned in the sura The Women, 11th verse,
only once each. The following is an example of these words’ being
used together:

76- Say “Would you worship besides God powerless idols
who can neither harm you, nor benefit you”
5-The Feast, 76


Harm 9

Benefit 9

323


MMLC - 46

SABBATH

Although the Jewish people can work and lead a normal life 6 days of
the week, rest and worship are foreseen for the seventh day, like
abstaining from hunting. According to the Quran the said abstinences
are only for the Jewish people. “Sabbath” is on the seventh day of the
week and the word “sebt” is used exactly seven times. Following is an
example:

124- The Sabbath was decreed only for those who had dif-
fered about it; and your Lord will judge them on the Day
of the Resurrection regarding their disputes.
16-The Honeybee, 124


Sabbath 7

How many days from one
7
“Sabbath” to the next?

324


MMLC - 47

THE FIRST BLOW OF THE
HORN AND THE SECOND
BLOW OF THE HORN

We learn from the Quran that the horn will be blown twice (39-The
Throngs, 68). The first blow will announce the beginning of the end
of the universe, and the second blow will announce the rising of the
dead. 5 of the 10 uses of this blow indicate the first blow while the
other 5 indicate the second blow. In the sura the The Throngs, the
68th verse, where the two blows are mentioned, the word “soor” is
used while describing the first blow, but it is not used to describe the
second blow; in this manner the harmony of the words is maintained.
The verse is:

68- The horn is blown, whereupon everyone in the heavens
and the earth is struck dead, except those whom God wills.
Then it is blown again, whereupon they rise up, looking.
39-The Throngs, 68


The Horn (first blow) 5

The Horn (the second
5
blow)

325


MMLC - 48

THE STAGES OF CREATION
AND THE HUMAN BEING
Verse 67 of the sura The Believer and verse 14 of the sura The
Believers refer to the stages of the creation of the human being. (We
examined how miraculously the Quran speaks of the creation of man
between chapters 46 and 52.) The words that describe the stages are
mentioned as follows:

1- dust (turab) 17 times
2- drop (nutfa) 12 times
3- the hanging (alaq) 6 times
4- chewed lump of flesh (mudga) 3 times
5- bones (ezam) 15 times
6- flesh (lahm) 12 times.

These names of stages which man undergoes before his birth are
used 65 times in total. And the word “human being” is also used 65
times in the Quran. Can all this be the consequence of coincidence?
The two verses that reflect the stages of creation are as follows:

67- He is the One who created you from dust, and subse-
quently from a drop, then a hanging, then He brings you
forth as a child...
40-The Believer, 67

14- Then We developed the drop into a hanging, then
develop the hanging into a chewed lump of flesh, then cre-
ated the chewed lump of flesh into bones, then covered the
bones with flesh. Then formed him into a new creation.
Most blessed is God, the best Creator.

326



Dust 17

Drop 12

Hanging 6

Chewed lump of flesh 3

Bones 15

Flesh 12

Total = 65

Human being 65

327


MMLC - 49

INTOXICANTS, GAMBLING,
IDOLS, FORTUNE ARROWS:
DIRTINESS AND THE
DEVIL’S LABOR

The 90th verse of the sura The Feast refers to: 1- intoxicants (khamr),
2- gambling (maysir), 3- idols (ansab), 4- fortune arrows (azlam); and
then describes these with two adjectives: 1- the devil’s work (amelil-
sheytan), 2- dirtiness (rijs).
The first four items mentioned above are used 12 times in total.
The two qualities used for these four items are also used 12 times in
the Quran. As can be seen here, the mathematical miracle of the
Quran is not presented in one single form. God shows different cre-
ations in the universe, and different types of mathematical miracles in
the Quran. The four items and the two adjectives are shown in the
verse below:

90- O you who believe, intoxicants, gambling, idols and
fortune arrows are dirtiness of the devil’s work. So keep
away from them, that you may prosper.
5-The Feast, 90

328



Intoxicants 6

Gambling 3

Idols 1

Fortune arrows 2

Total = 12

Devil’s labor 2

Dirtiness 10

Total = 12

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MMLC - 50

ADAM AND JESUS

The 59th verse of the sura The Family of Imran points to a similarity
between Adam and Jesus. There is no other comparison like that
between any other two prophets in the Quran. How many times are
these prophets’ names used in the Quran? In equal number, exactly
25 times each. The verse that points to the similarity between Jesus
and Adam is given below:

59- For God, the likeness of Jesus is as that of Adam,
whom He created out of dust, then said to him, “Be,” and
he was.


Adam 25

Jesus 25

Some people declare Jesus the incarnation of God, as he was cre-
ated without a father. This is in total disregard of the omnipotence of
God. God gives Adam as an example, since he was created without
either father or mother. By doing so, God shows how illogical it is to
attribute divine qualities to Jesus. God, while referring to the similar-
ity between Adam and Jesus, also supports this statement with a
numerical symmetry, using both names 25 times each in the Quran.
The mathematical pattern is not limited to this alone. Let’s examine
the table below:

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ADAM JESUS
From the Sura Verse Sura Verse From the
beginning number number number number end

1 2 31 2 87 25
2 2 33 2 136 24
3 2 34 2 253 23
4 2 35 3 45 22
5 2 37 3 52 21
6 3 33 3 55 20
7 3 59 3 59 19
8 5 27 3 84 18
9 7 11 4 157 17
10 7 19 4 163 16
11 7 26 4 171 15
12 7 27 5 46 14
13 7 31 5 78 13
14 7 35 5 110 12
15 7 172 5 112 11
16 17 61 5 114 10
17 17 70 5 116 9
18 18 50 6 85 8
19 19 58 19 34 7
20 20 110 33 7 6
21 20 116 42 13 5
22 20 117 43 63 4
23 20 120 57 27 3
24 20 121 61 6 2
25 36 60 61 14 1

The 59th verse of The Family of Imran points out the relation
between Adam and Jesus. It is the only verse in which these two
names are mentioned together. In this verse, both of these two words
are used for the seventh time from the beginning of the Quran. Also,

331


if we count from the end of the Quran, it Verse
is in this verse that each of these words is Number
number
used for the 19th time (This is another
example how the miracle of 19 and the 34 1
mathematical miracle in lexical concor- 35 2
dance are used together). 36 3
And very surprisingly, the 19th occur- 37 4
rence of these words is in the sura Mary, 38 5
which is the 19th sura of the Quran. 39 6
These two names are used only once in 40 7
the sura Mary, and it is the 19th repetition 41 8
of these words in the Quran. 42 9
The number of the verses between 43 10
these two words in the sura Mary is also 44 11
interesting. The word Jesus is used in the 45 12
34th verse of the sura Mary, and the word 46 13
Adam is used in the 58th verse. If we start 47 14
to count from the 34th verse, the 58th 48 15
verse is the 25th verse. And 25 is the fre- 49 16
quency of these two words in the Quran. 50 17
We want to present another interest- 51 18
ing point. Besides Jesus, this sura also 52 19
refers to Mary in verse 34. Make a guess: 53 20
How many times is the word Mary used 54 21
in the Quran? Exactly 34 times. The verse 55 22
is given below: 56 23
57 24
58 25

34- This was Jesus, son of Mary: A true account they
squabble about.
19-Mary, 34

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MATHEMATICS AND 19

In the previous part of this book, we examined the mathematical mir-
acles of the Quran. We witnessed the mathematical miracles of the
Quran, which are easy to understand but impossible to imitate. The
mathematical miracles of the Quran can be comprehended easily by
anyone who knows how to count and is conversant with figures. You
do not need to be a mathematician in order to comprehend these mir-
acles. However, we believe that people with a stronger mathematical
background can best appreciate the glory of these miracles.
The miraculous structure formed by the “System 19” in the Quran
is comprehensible but not amenable to emulation. In this part of the
book, I will give more examples that will make the miracle easier to be
witnessed. As this book will appeal to different reader groups, I shall
also deal with subjects requiring greater initiation.
“Mathematics is the language in which God wrote the universe” is the
famous saying of Galileo. The Quran’s mathematical miracles confirm
God’s using the language, in which He also wrote the Universe, in
His book. What these miracles teach us is not about the British Royal
Family, the New York Stock Exchange or the matches of the champi-
ons’ league! It is about the Creator of the universe, the reason for the
creation and the life in the Hereafter, since all of these have been
explained in the messages revealed in the Quran. And the miracle we
are going to witness shows the impossibility of imitation of the Quran,
of its composition beyond human capacity and its perfect preservation
from human intervention.
As Hrovista of Gandersheim says, “This discussion would be unprof-
itable if it did not lead us to appreciate the wisdom of our Creator, and
the wondrous knowledge of the Author of the world, who in the begin-

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MATHEMATICS AND 19

ning created the world out of nothing and set everything in number,
measure and weight, and then in time and age of man formulated a
science, which reveals fresh wonders the more we study it.” Any subject
that is not related to our Creator is meaningless since our main con-
cern in this world should be the reason for our creation and our sit-
uation in the Hereafter. The miracles of the Quran will help us to
accomplish our main goals regarding the fundamental issues of our
lives.

EVIDENCE AND DISBELIEVERS

101- We narrate to you the history of those communities;
their messengers went to them with clear signs but they
were not to believe in what they had rejected before. God
thus seals the hearts of the disbelievers.

God supported His messengers with corroborative signs. But the
mentality that rejected these messages approached these signs with a
ready-to-reject attitude and looked at them with prejudice. Instead of
trying to understand them, those who received these signs tried their
best to ignore and even oppose them. Every human being is in need
of God’s messages. A person who denies God, contradicts himself.
The first thing that disbelievers should do is to avoid denial, and
approach the proofs objectively. It is not logical to give up the eternal
life God has promised because of arrogance and stubbornness.

118- Those who posses no knowledge have said, “Why does
God not speak or show us a sign?” The same question has
been asked by others before them, who were like them in
their hearts. But to those who are firm in their faith, We
have shown Our signs.
2-The Cow, 118

God shows His signs and miracles according to His unchanging
system. It is in vain to expect God’s miracles to be displayed to suit
disbelievers’ wishes, such as, “God should be visible and angels should
come down from the heavens.” God displays His evidence clearly to

335


the people who are ready to receive it. Mathematics, which is the ori-
gin of all sciences, has the most respectable place among all sciences,
and especially the natural sciences depend on mathematical data. Even
the most skeptical people yield to mathematical certainty. In the age
we live in, God confirms that He wrote the Book He sent to human-
ity in the same language in which He wrote the universe. So the Book
of God proves the correctness and reliability of its messages in a mirac-
ulous style.

38- Do they say that: “He has fabricated it?” Say to them,
“Bring a sura (chapter) like this, and call anyone apart from
God you can. If what you say is true.”
39- Indeed, they have rejected what they have no knowl-
edge about, whose explanation has not reached them yet.
Thus, those before them disbelieved. Therefore, note the
consequences for the unjust.
10-Jonah, 38-39

When disbelievers are insistent in their denial, instead of trying to
comprehend what has been presented, they reject it immediately.
Their denial is not justified. Arrogance, stubbornness and contradic-
tion motivate them. The Quran informs us that such people will not
demonstrate motivation objectively, and rationally evaluate the evi-
dence; thus, they will continue to disbelieve.

109- They solemnly swear by God, that if a sign came to
them, they would certainly believe in it. Say, “The signs are
with God.” For all you know, if a sign did come to them,
they would continue to disbelieve.
110- We shall turn their hearts and their eyes, for they did
not believe them at the very first; We leave them in their
transgression, blundering.
111- Even if We sent down the angels to them, even if the
dead spoke to them, even if We gathered all things before
their eyes, they would not believe unless God willed it. For
most of them are ignorant.
6-The Cattle, 109-111

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MATHEMATICS AND 19

IS IT JUSTIFIED TO SAY “WE ALREADY
BELIEVE, NO NEED FOR PROOFS?”

Some people say, “We already believe in the Quran! Are proofs really
necessary?” when they are informed about the mathematical and sci-
entific miracles in the Quran. We have nothing to say to the people
who state that they believe in the Quran without seeing any proofs,
but if they say, “Are proofs really necessary?” then we should advise
them, “Now, stop there!”
The Prophet Abraham is praised in the Quran for opposing the
ignorance of idol worship promoted by his father and his community.
But even Abraham, who was praised as a prophet in the Quran, once
asked for signs or evidence from God. (See 2-The Cow, 260) We
should ask the following question of the people who look down upon
the divine evidence and who ask if proofs are really necessary, “Is your
faith stronger than the faith of the Prophet Abraham?”
The believers should be grateful for God’s signs and miracles. If
God displays a sign, then He must have a reason. A person might pre-
tend that he or she does not need miracles or divine signs, but then
wouldn’t it be better if he or she witnessed those miracles in order to
share with others who are in desperate need of a divine sign or evi-
dence? If believers do not appreciate the importance of God’s mira-
cles, who will?
The same is true for the miracle of the number 19, which we will
examine in this chapter. The number 19 is a proof that the Quran has
a miraculous structure. Besides, God draws attention to the number
19 in the Quran to strengthen the faith of the believers. (74-The
Hidden, 31)
People who do not utilize their faculties of reasoning cannot wit-
ness the miracle of mathematics. The miracle in question challenges
all imitation, while laying the cornerstone of truth. These miracles
may not be accessible to those who attach excessive importance to the
spiritual and economic support of their friends, of their respective
communities and family members. These miracles may not be wit-
nessed by those who are dependent on the approval of their commu-
nities; they disregard God’s evidence and opt for conformity rather
than discursive reason. Those who fear being rejected or rebuked by
their communities and worry about how to answer people cannot wit-
ness God’s miracles.

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WHY 19?

When we talk about the miracle of 19 in the Quran and claim that the
words, suras and verses in the Quran are related to the number 19 and
its multiples, people ask us, “Why 19?” If this number were 11 or 23,
then they would ask “why 11?” or “why 23?” The number in ques-
tion however is 19. In the Quran, the 30th verse of the sura “The
Hidden” says that “Over it is 19.” The 31st verse of the same sura
informs us about the functions of number 19. Nineteen is the only
number in the Quran whose functions are commented upon. We will
investigate the sura “The Hidden” in detail in the following chapters.
The peculiar characteristics of 19 are sufficient as an answer to the
question, “Why 19?” There is a reason why God chose 19 and empha-
sized it in His Book.
In addition to the fundamental reasons we will present in the fol-
lowing chapters, we can mention some other reasons for the question,
“Why 19?” here.
Nineteen is a prime number, that is to say, 19 can be divided only
by itself and by 1. (It is also the preference of banks and intelligence
services to use prime numbers to form a security code.) If the code of
the Quran had been formed by a composite number, then it would be
debatable whether the code was formed by that composite or by its
multiples. For example, the multipliers of 21 are 7 and 3. If the num-
ber 21 had formed the code of the Quran, then it would be ques-
tioned which number formed the code of the Quran, since every num-
ber that is the multiple of 21 is the multiple of 7 and 3.
The figures 1 and 9 form the number 19. 1 is the smallest and 9 is
the biggest of single digit counting numbers. Moreover, the written
forms of 1 and 9 are very similar in many languages. For instance, the
numeral used for numbers in Arabic is very similar to the numerals
widely used all over the world.
In addition to the properties mentioned, 19 has many other inter-
esting characteristics. For example, there has been intriguing research
on the number 19 in the table of elements of chemistry. But this is not
the subject of our book, and we must conclude that further research
has to be carried out.
We have witnessed the existence of a mathematical system in the
Quran - without the knowledge of the code 19 - in the previous chap-
ters of MMLC. Whoever examines whether or not the Quran draws

338

MATHEMATICS AND 19

attention to a specific number notices that the Quran indicates the
number 19 in particular.
Here we are going to see that there are many patterns in the Quran
formed by this number and its multiples. These patterns are the
answer to the question, “Why 19?”

GOD IS ONE: 19

The basic message of the Quran is the unity of God. The unity of God
is expressed by an Arabic word “Wahid” and the mathematical value
of the word “Wahid” is 19. Let us explain what a mathematical value
(GAMATRIA, ABJAD or ABCD) of a word means. Before adopting
the Indian numeral system and improving it, at the time of Prophet
Muhammad, Arabs used letters for both writing and mathematical
operations. For example the letter “Alif” was equal to 1 in numerical
value and the sound “Waw” was presented by the letter “w” and was
equal to 6. You can see the mathematical equivalents of letters in
Arabic below:

Alif
1

Ya Ta Ha Ze Waw He Dal Jeem Ba
10 9 8 7 6 5 4 3 2

Qaf Sad Fa Ayn Seen Noon Meem Lam Kaf
100 90 80 70 60 50 40 30 20

Ghayn Za Dad Dhe Kha Tse Te Shin Ra
1000 900 800 700 600 500 400 300 200

The word “Wahid” is written with the letters waw+alif+ha+dal,
and the total numerical values of these letters are (6+1+8+4=19), as
we have mentioned above.

Waw Alif Ha Dal Total
6 + 1 + 8 + 4 = 19

339


The word “Wahid” (One) whose mathematical value is 19, is used
19 times for God in the Quran. The list of these verses is given below
in the table.

Except for these verses, the word “Wahid” is used 7 times in the
Quran, yet those uses do not refer to the names of God, but to
objects, things like doors and eating materials.
The form “Wahiden,” derived from the word “wahid,” is used 5
times in the Quran, and it expresses God’s unity. However,
“Wahiden” is written with an additional “alif,” and the mathematical
value of this word is not 19. So only the word “Wahid” -the name of
God whose mathematical value is 19- is used 19 times in the Quran.
The total of all the forms of the word “Wahid” should not be multi-
ples of 19 because only four names of God should be used as multi-
ples. (We will examine the reason for this in the following pages deal-
ing with the four names of God in a symmetric table.)

HOW 19 IS MENTIONED IN THE QURAN

Nineteen is a prime number that has interesting features, as I have
mentioned above. The mathematical value of the word “Wahid,”
which expresses God’s unity, is 19. How are the functions of 19 and
the importance of 19 stressed in the Quran? The 74th sura “The
Hidden” draws attention to the number 19:

24- And said, “This is nothing but the magic of old.”
25- This is nothing but the word of a human.
26- Soon I will cast him into Saqar
27- Do you know what Saqar is?
28- It leaves nothing nor does it spare

340

MATHEMATICS AND 19

29- It is tablets for people
30- Over it is 19
31- We appointed angels to be guardians of fire. And We
assigned their number as a trial for disbelievers. So that
those who were given the Book may arrive at certainty, and
the believers may increase in faith, and to remove all traces
of doubt from the hearts of the people of the Book and
believers. And that those in whose hearts is a disease and
the disbelievers may say, “What does God mean by this alle-
gory?” God thus sends astray whomever He wills and
guides whomever He wills. None knows the armies of your
Lord, except He. This is a reminder for the people.
32- Absolutely, by the moon
33- And by the night as it passes
34- And the morning as it shines
35- This is one of the greatest
36- A warning to mankind
37- For those among you who wish to advance or regress.
74-The Hidden, 24-37

THE FUNCTIONS OF 19 ACCORDING
TO THE QURAN

There are numbers other than 19 in the Quran, but most of them are
used as adjectives (Four months, seven skies, a thousand months,
etc.). However, in verse 30 of the sura “The Hidden,” the number 19
is emphasized by the statement “Over it is Nineteen” and in the 31st
verse, where the function and purpose of the number 19 is propheti-
cally explained, the numerical aspect of the number 19 is again
emphasized by the statement, “We assigned their numbers...”. For
the number 19, the verse lists the following functions:

1. Believers may increase faith
2. Convincing the people of the Book (Jews, Christians)
3. Removal of all suspicions in the minds of believers and the peo-
ple of the Book
4. It creates a situation in which disbelievers and people sick at
heart ask, “What did God mean by this?” or “What is the use of it?”

341


These kinds of questions are not questions asked with honest inten-
tions to learn the meaning of a Quranic assertion. It is just an
approach taken by disbelievers in order to criticize religion and the
believers. In other words, this is a rhetorical question that exposes
their dogmatic prejudice and lack of understanding of the Quranic
allegories. With this rhetorical question, they want to say that the
Quranic assertion about the number 19 being an answer for skeptics
regarding its authenticity does not make sense.
As you can see, 19 is an answer to the assertion that the Quran is
the word of a man. A number as an answer... This dispels all suspi-
cions! Just think how incredible it was for people to believe in the mir-
acle of 19 prior to the discovery of this miracle. It took 1400 years to
reveal this miracle, and when the time came, the miracle 19 in the sura
“The Hidden” became manifest. Following this manifestation, the
functions of 19 described as “one of the greatest” in the 35th verse
of the sura “The Hidden,” came into light. This miracle clears away
the doubts of the believers and the people of the Book.

THE SURA “HIDDEN” AND THE DATE OF
DISCOVERY OF NUMBER 19

The first time the code 19 in the Quran attracted attention was in
1974. After this discovery, scholars came up with many more obser-
vations of miraculous patterns. No wonder the name of the chapter
prophesying it is “The Hidden” and it is the 74th sura of the Quran.
When you place 74 beside 19, you have the number 1974, which is
the date of the discovery of the miracle of 19, according to the
Gregorian calendar. That is to say, the miracle had been hidden for
1974 years after the birth of Jesus Christ and was pointed out in the
sura “The Hidden.”
When this was discovered, the year according to the Muslim cal-
endar was 1393. (The Muslim calendar starts with the hegira of the
prophet Muhammad from Mecca to Medina). God started to reveal
the Quran to the Prophet Muhammad 13 years before the hegira. In
other words, this miracle was discovered 1406 years after God had
started to reveal the Quran. What is 1406? 19 multiplied by 74 makes
1406!
The sura “The Hidden,” which prophesies and explains the math-

342

MATHEMATICS AND 19

The date of the discovery of the miracle 19 1974

When we put the number 19 together with
74, the number of the sura in which it is 19-74
mentioned, what do we have?

How many years after the Quran’s
19x74=1406
revelation was this miracle discovered?

ematical miracle of the Quran, demonstrates many miraculous aspects.
The first two verses of this sura are given below:

1- O! The Hidden
2- Arise and warn
74-The Hidden, 1-2

The first verse of the sura calls “the hidden,” and the second verse
pronounces that it is time to arise and start to warn. These two vers-
es consist of 19 letters. Can you guess what the mathematical value of
these two verses is? You may have difficulty being convinced when you
hear it. Here, the mathematical value of these two verses is 1974.

During the gradual revelation of the Quran, the semantic unity was
maintained in such a way that even the date of the discovery of mira-
cle 19 was coded. The first two verses of this sura, informing of the
unveiling of the secret, with their 19 letters indicate the code of the
mathematical miracle, and with the numerical value of these letters

343


indicate the year of its unveiling, 1974. Can you imagine a more ele-
gant prophecy than this?
And again, 1974 is formed when 19 of the miracle 19 and 74 of the
74th sura are written together successively. And the first verse of the sura
“The Hidden” is shown as (74;1). It is interesting to note that there are
741 verses counting from this verse till the end of the Quran, and when
you multiply 19 and 39, you have 741 (741= 19x39)

ONE OF THE GREATEST

The magnificence of the miracle of 19, described as “one of the
greatest,” is shown by the mathematical codes in the sura “The
Hidden” in which this miracle is mentioned.
The sura addresses a prototype skeptic who says that the Quran is
the word of a human, stating that he will be thrown into “Saqar.” The
27th verse asks the question, “Do you know what Saqar is?”
“Saqar” is said to be an exact and objective punishment that displays
many scenes (tablets) for men. This punishment can be presumed to
be hell itself or to be 19, which is an answer for disbelievers. With the
meaning “hell,” it includes everything and shows people what they
have done in their past; or as “19,” it protects all the Quran with a
mathematical system and displays miracles, so it is a perfect reply to
disbelievers claiming that “This is nothing but the word of a
human.” Since the 31st verse calls attention to the functions of 19, it
does not matter which of these two meanings is given to “Saqar.”
The word “Saqar” is important for the miracle of 19 in any given
situation. Saqar is used four times in the whole Quran and three uses
are in the sura “The Hidden.” These three uses of the word “Saqar”
are coded mathematically. In the said sura, “Saqar” is used in the
26th, 27th and 42nd verses. The total of the verse numbers of these
three verses is 95 (19x5). And the total of the numerical values of
these three verses is 1900. 1900 is equal to 19x100. If we add the
numerical value of these 3 verses and the sura number of “The
Hidden” (74), we have the date of the discovery of the miracle of
number 19.

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MATHEMATICS AND 19

The numbers of the verses in which the word Total
“saqar” is used in the sura The Hidden

26 + 27 + 42 95 (19x5)

The mathematical values of the verses in which the word
“saqar” is used in the sura The Hidden

26 27 42 Total
556 + 683 + 661 1900 (19x100)

The mathematical values of the The number of the Total
verses in which the word “saqar” sura The Hidden
is used in the sura The Hidden

1900 + 74 1974
The date of the discovery
of the miracle of 19.

OTHER MIRACLES IN THE SURA “THE HIDDEN”

While all the other verses of the sura “The Hidden” are very short,
the 31st verse that mentions the functions of 19 is quite long.
Although the 282nd verse of the sura The Cow is the longest verse of
the Quran, this verse is six times longer when the verse average of the
sura The Cow is considered. The 20th verse of the sura The
Enwrapped is also long; it is eight times longer than the word aver-
age of the verses in that sura. The 31st verse of the sura “The
Hidden,” however, is more than twelve times longer than the word
average of that sura. Thus, this verse has the largest number of words,
when the word proportions of the verses are considered, in the entire
Quran. The 31st verse of the sura “The Hidden,” the only verse men-
tioning the function of number 19, is a special case. When we exam-
ine the number of letters and words in this verse, we witness that this
verse is encoded with 19, as well as the fact that the verse mentions
the functions of 19:

345


1) This verse consists of 57 words (19x3). Since this verse, which
mentions the functions of 19, has 57 (19x3) words, and the preced-
ing verse, “Over it is Nineteen,” consists of 3 words (in Arabic), 3
has a meaning here, because the number of words in this verse (57) is
3 times 19 words.

2) In the part of the verse that says, “What does God mean by
this allegory?” the description of the functions of 19 ends. While this
part of the verse consists of 38 (19x2) words, the remainder of it con-
sists of 19 words.

3) It is very interesting that the number of words of the only verse
mentioning the functions of 19 is equal to the number of the words
of the first 19 verses in the sura “The Hidden,” which consist of
57(19x3) words.

4) The first 30 verses of the sura “The Hidden,” referring to the
functions of 19, consist of 95 (19x5) words and this is another proof
evidencing the fact God uses the code 19 many times in this sura.

5) The 30th verse of the sura “The Hidden” is the only verse refer-
ring to the number “19.” From the beginning of the sura “The
Hidden” till the beginning of the word “nineteen,” there are 361
(19x19) letters. How great and detailed God’s miracles are!

6) The sura “The Hidden” has 56 numbered verses and an unnum-
bered Basmalah at the beginning. Thus, the sura “The Hidden” has
56+1=57 (19x3) verses.

We would like to call your attention to two points that may not be
as obvious as the particularities above. The 31st verse of the sura “The
Hidden” is the last verse of the Quran whose words are a multiple of
19. In addition, the statement, “None knows the armies of your
Lord, except He,” which is in the 31st verse of the sura “The
Hidden,” consists of 19 letters.

346

MATHEMATICS AND 19

How many words are there in the 31st verse
57
of the sura The Hidden, which mentions the
(19x3)
functions of 19?

How many words are in the section that
38
mentions the functions of 19 in the 31st
(19x2)
verse of the sura The Hidden?

How many words are there in the first 19 57
verses of the sura The Hidden? (19x3)

How many words are there from the begin-
95
ning until the 31st verse of the sura The
(19x5)
Hidden?

How many letters are there until the word 361
“nineteen” in the sura The Hidden? (19x19)

How many verses are there in the sura The
Hidden? 57
(Including Basmalah, which isn’t num- (19x3)
bered)

We have seen the sura “The Hidden” pointing to the number 19 as
the basis of the mathematical miracles in the Quran, which includes
many mathematical marvels. We would like to point out an interesting
sign in this sura. When you think about the most important event in the
world around 1974, the date of the discovery of the miracle of 19, you
will see that man landed on the moon in 1969. This event is one of the
most important events in the history of the world. Human beings went
to the moon a short time after the discovery of the mathematical mira-
cle that relates to the lexical concordance and a very short time before
the discovery of 19. If we consider this, it is very significant that the
Quran calls attention to the moon in the 32nd verse, just after the 31st
verse of the sura “The Hidden” referring to the functions of 19. (We
have examined the statements indicating that one day men would go to
the moon in the Quran in the 16th chapter of this book.)

347


32- Absolutely, by the moon.
74-The Hidden, 32

EVERYTHING IS COUNTED

28- So that He may know that they have delivered their
Lord’s messages. He is fully aware of what they have. And
the numbers of all things He has counted.
72-The Jinns, 28

The last word of this verse “Adada” (counted) is the last word of the
sura Jinn. Because this verse is the last verse of the sura, this statement
expressing that everything is counted and everything depends on num-
bers is very important with respect to the miracle of 19. Moreover, this
statement displays some of the particulars related to 19:

1. All the forms of “Adda” (number) are used 57 (19x3) times in
the Quran. One of these forms is in the statement “their number...”
which is in the 31st verse of the sura “The Hidden.” And this displays
the relation between the miracle of 19 and the word “adada.”
2. The above mentioned verse is the 28th verse of the sura Jinn.
The total of the figures forming 72 and 28 is 19 (7+2+2+8= 19)
3. The word “adada” is the 285th (19x5) word of the sura Jinn.
4. We have seen that the word “adada” is the last word of the last
verse of the sura Jinn. The total number of letters of the last words
belonging to each verse in the sura Jinn is 114 (19x6).
5. The 28 verses of the sura Jinn end with 28 words, yet some of
these words are repeated. If we count these words excluding the
repeated ones, the verses end with 19 words.
6. These words at the end of the sentences consist of 19 different
letters (the Arabic alphabet has 28 letters).
7. The word “adada” is written with the letters “ayn+dal+dal+alif.”
If we add up the repetitions of these letters in the sura Jinn, we have
37+54+54+216 and the total of these numbers is 361 (19x19).

348

MATHEMATICS AND 19

THE NUMBERS IN THE QURAN

We have seen that God made everything according to a numerically
defined order and proportion. This fact led us to examine the num-
bers throughout the Quran, and we came up with some interesting
results related to the code 19.
There are 30 whole numbers in the Quran. The total of these 30
whole numbers is a multiple of 19. (The numbers marked with an
asterisk are used only once.)
1
2
3
4
5
6
7
8
9
10
11*
12
19*
20*
30
40
50*
60*
70
80*
99*
100
200
300*
1000
2000*
3000*
5000*
50000*
+ 100000*
162.146= (19x8534)

349


It is mentioned in the sura “The Cave” that the youths stayed in a
cave for 300 years, and 9 years were added to this number. In addition,
the number 950, which is related to the Prophet Noah, is not given as
950, but in a form to be subtracted from, i.e. 1000 minus 50. Because
the numbers are used in this way, the total of the numbers used in the
Quran becomes a multiple of 19. This is a special feature of the Quran.
The numbers 1000 and 9 are repeated many times in the Quran. If the
numbers 309 and 950 had been mentioned directly, the total of the
numbers in the Quran would not have been a multiple of 19.
Muslims have always been curious about why God did not say 950
and 309 directly, but said instead 1000 minus 50 and 300 plus 9.
Thus, it is clear now why God said it this way. Apart from the special
characteristic of 19 forming miracles, this is a proof that it is a special
way of answering questions and solving problems.
Except for these 30 whole numbers, there are 8 fractional numbers
in the Quran. The total of all the numbers is 30+8=38 (19x2). These
fractions can be seen in the Quran as follow: 1/20, 1/8, 1/6, 1/5,
1/4, 1/3, 1/2, 2/3.
We would like to mention Milan Sulc’s discovery here. Thirty is
the 19th composite number. If we count the numbers which can be
divided into their factors, again 30 is the 19th composite number
(4,6,8,9,10,12,14,15,16,18,20,21,22,24,25,26,27,28, 30). Thus,
the number 30, which is the number of whole numbers in the Quran,
is again related to 19. The number 8, the number of fractional num-
bers in the Quran, is also the number that indicates the place of 19
among the prime numbers: (2,3,5,7,11,13,17,19). The total of all the
numbers in the Quran is 38 (19x2). This is meaningful, because the
numbers 30 and 8, which form 38, are also related to 19. We will wit-
ness the relation between 19 and the numbers 30 and 8 in the com-
ing chapters. Some numbers that are not multiples of 19 in the Quran
are especially related to 19. For example, the number 30 is the 19th
composite number, and 8 is the index number of 19 in the list of
prime numbers.

The total number of the numbers 38
(whole and fractional) in the Quran (19x2)

350

MATHEMATICS AND 19

The Prophet Muhammad was one of the busiest personages in
history. While it is very difficult to persuade a society to give up even
smoking, a facile habit when compared to social changes, Prophet
Muhammad changed all the religious and social systems of his soci-
ety. Reforming his society was not his only duty. While doing so, he
was solving personal conflicts, mediating between factions, signing
agreements among tribes and religious groups, or defending his city
against repeated war campaigns planned and executed by the
Meccan oligarchy. During that time he was also explaining the vers-
es of the Quran, being revealed in parts, to the people. It is really
childish to suppose that a mathematician, having at his disposal a lot
of spare time, formulated the system of 19 in the Quran, something
beyond the ability and power of a human being. This miracle can
neither be explained by coincidences nor by the work of a human
being. Which book in the world has contained such a prophecy and
miracle?

2-The Cow, 23- 24

BASMALAH AND THE SURAS

The Quran consists of 114 (19x6) suras. The number 114 is one of
the most fundamental numbers in the Quran; the number of chapters
that form the Quran is 6 times 19.
Another interesting point is that the sura “People,” which is the
114th sura of the Quran, has only 6 verses. When we divide 114 by
19, it gives 6, and that is the number of verses that the last and 114th
sura People has.

114
The number of suras in the Quran
(19x6)

351


The most frequently used and the most outstanding verse of the
Quran is known by every Muslim by its abbreviated name Basmalah,
which is read as “Bismillahirrahmanirraheem.” We can easily say
that the group of words whose repetition is most frequent in the
world is Basmalah. It means “In the name of God, Gracious,
Merciful.” Basmalah is used 114(19x6) times in the Quran.

114
The number of Basmalahs in the Quran
(19x6)

One may say that this is not a proof related to the miracle of 19,
since there are already 114 suras in the Quran and every sura has a
Basmalah at the beginning, it is quite normal to have 114 Basmalahs.
It can be said that there is a symmetrical relationship between the
number of suras and the number of Basmalahs.
This is not true, however, as the sura “Repentance,” the 9th sura of
the Quran, is different and does not have a Basmalah at the begin-
ning. Thus, the number of Basmalahs is 113 and 113 is not a multi-
ple of 19. Please, see how this problem in the Quran was solved. God
astonishes us by first formulating a problem and then solving it in a
marvelous way.
The sura “The Ant” is the 27th sura of the Quran. In this sura
Basmalah is used twice, once at the beginning and again in the 30th
verse; in this way, the total number of Basmalah becomes 114 (19x6).
Thirty, which is the number of the verse in which the missing
Basmalah was found, is the 19th composite number as we have seen
before. This means that 30 is the 19th number that has multipliers. For
instance, 4(2x2), 12(4x3), 15(5x3), 27(9x3) are composite numbers.
Please count again to see whether 30 is the 19th composite number or
not: (4,6,8,9,10,12,14,15,16,18,20,21,22,24,25,26,27,28,30).
When we count Basmalahs that are at the beginning of the suras, the
number we arrive at is 113 and it is the 30th prime number. This num-
ber “113” sends us to the 30th verse for Basmalah. As I mentioned
before, 30 is the 19th composite number.
The mathematical miracle God displays has a marvelous system:
One Basmalah for every sura’s introduction. The number of suras and
Basmalahs are both 114. Although one sura spoils the symmetry of
Basmalah as I have mentioned before, both the number of suras and

352

MATHEMATICS AND 19

the number of Basmalahs being multiples of 19 is the result of the
miracles. We find the lost Basmalah in the 30th verse of the 27th sura,
“The Ant.”

30- It is from Solomon and it is in the name of God,
Gracious, Merciful.
27-The Ant, 30

The missing Basmalah in the 19th sura is found in the 27th sura,
which is 19 suras after the 9th sura.

And if we add the verse number, which is 30, and the 27 of the
27thsura, we have 30+27=57(19x3)

The sura number The verse number of Total
where we find the the missing Basmalah
missing Basmalah

27 + 30 57 (19x3)

If we add all the sura numbers from the 9th sura to the 27th sura
(9+10+11+12+...+24+25+26+27), we have 342 (19x8). It would be
a mistake to consider this an additional miracle; since every consecu-
tive 19 numbers’ total is a multiple of 19 as every consecutive 17 num-
bers’ total is a multiple of 17. Yet the number 342 has an additional
feature. There are 342 (19x8) words from the beginning of the 27th
sura to the Basmalah in the 30th verse. This is another element of the
miracle, of course.
There are 342 words from the beginning of the sura “The Ant” to
the lost Basmalah, and this number is a multiple of 19. This number
(342) is equal to the total of the sura numbers from the sura
“Repentance,” which has no Basmalah, to the sura “The Ant” in
which the lost Basmalah is found. These two features are independent
of one another.

353


The total of the suras from the sura where there
is no Basmalah to the sura where the lost 342
Basmalah is found (9+10+11......+25+26+27)

The word number from the beginning of the
342
sura “The Ant” till the verse where the lost
(19x18)
Basmalah is found

WHAT DID THE DISCOVERY OF THE MISSING
BASMALAH TEACH US?

The discovery of the missing Basmalah enabled us to understand the
functions of the code 19 in the Quran. Let us summarize what we
have covered:

1. People have been inquiring for 1400 years about the missing
Basmalah at the beginning of the sura Repentance. Some thought it
was a mistake; or they even thought that they should add a Basmalah
to the beginning of the sura “Repentance.” However, if there was a
Basmalah at the beginning of the sura “Repentance,” there would be
115 Basmalahs in the Quran: 115 is not a multiple of 19 and the sys-
tem would be broken. The role of 19 is to protect the Quran from
changes. This feature is a miracle that has functions for solving prob-
lems and for answering questions.
2. Whether the order of the suras in the Quran was arranged divine-
ly or not is a subject of historical discussion. The miracle of 19 solves
this problem also. The configurations that have emerged during the
discovery of the missing Basmalah prove that the order of the suras
was determined by God. (In the coming pages of this book we will see
that many aspects of the miracle of 19 certify this.)
3. The importance of the Basmalah for the code 19 is understood
with the help of these data. As we shall soon see, many data like this
discovery of the missing Basmalah depend on the Basmalah, the key-
word of the Quran.
4. In light of these data, it is understood that Basmalahs are not
placed at the beginning of the suras arbitrarily.

354

MATHEMATICS AND 19

5. We should not be apprehensive about dealing with problems
related to the mathematical system of the Quran. The more we try to
solve the problems in the Quran that have the appearance of myster-
ies, the more we come to understand the miracles of the Quran.
6. The examples we have examined have shown that anybody who
knows how to count to 19 and knows the four arithmetical operations
can be a witness to many points related to the code 19 in the Quran
and appreciate many aspects of this miracle, as they are comprehensi-
ble and cannot be imitated. (There are also subjects that can be bet-
ter understood with the help of a specific mathematical background,
such as prime numbers and composite numbers.)

THE NUMBER OF LETTERS IN THE BASMALAH

As I have said before, the Basmalah is the group of words most fre-
quently repeated by Muslims. All around the world Muslims recite it
when they pray, when they read the Quran or before they intend to
do something in their daily lives. We do not know of any other phrase
that is repeated as often as Basmalah in any other language or religion
in the world. One who recites the Quran notices the importance of
this word (or group of words), so often repeated in the Quran. The
Basmalah is like a password or a seal.

The number of letters in Basmalah is related to the miracle of 19,
like the frequency of occurrences of Basmalah. The Basmalah consists
of 19 letters:
If you do not know the Arabic alphabet, you can learn the Arabic
letters in a few days. A child of six or seven can learn the letters and

355


their pronunciation in a few days. It takes only a few hours to learn
the letters in the Quran and their corresponding mathematical values
(abjad).

DIAMONDS AND GLASS

Much of the data about the miracle of 19 in the Quran is like dia-
monds. However, you can encounter people who try to augment the
number of miracles by presenting some mathematical facts as miracles.
Two kinds of people confuse diamonds and glass. The one who seeks
an opportunity to deny the miracle of 19 in the Quran picks up only
the splinters of glass from the mixture and says, “They are but splin-
ters of glass, they are worthless.” However, a diamond has its own
value even though it may be mixed with splinters of glass. One who
denies the value of a diamond neither does harm to the diamonds nor
makes these diamonds worthless. The value of all the examples about
the miracle of 19 I give in this book are not equal to one another. We
tried to exclude worthless splinters, yet some of our examples may be
like crystals beside these valuable diamonds. Please do not forget that
not every diamond has the same value but that, rather, each diamond
has a different value. For instance, the symmetric table with four parts
about the names of God is worth a fortune.
As I will mention soon, the word “God” (Allah) is used 2698
(19x142) times in the Quran. This is a very important point in the
scheme of the 19-based system. Furthermore, if we examine the first
verses of all the suras in the Quran we see “God” mentioned 42 times.
If we write 1 and 42 together, we have the number 142 and this num-
ber is the coefficient of the occurrence of the word “God” in the
Quran. The second proof is not such a fundamental one as the occur-
rence of the word “God,” that is, 2698 (19x142). Yet we should not
ignore these kinds of signs because they support the main idea. This
fact does not make the main point insignificant, but on the contrary
supports it. However, trying to present the perfection of the Quran
with the second kind of sign would be a product of ill-intention.
These secondary signs are not like splinters of glass, nor are they of the
same value as the ideas they support.
We should be careful not to give an opportunity to people who are
ill-intentioned when we speak about the miracle of 19. (We excluded

356

MATHEMATICS AND 19

many examples that are like crystals.) We should state that no two
samples are equal and some samples of inferior value do not damage
the main value of the miracle of 19.
People unaware of probability calculations can present the ordinary
signs as miracles. On the other hand, to present the extraordinary
signs and the coding system of the Quran as an ordinary event cannot
be considered a good intention. It is wrong to mix glass with dia-
monds and it is even worse to pretend that diamonds are glass.

THE WORDS IN THE BASMALAH

The Basmalah is the word group that is repeated most frequently in
the world and it has a special place in the Quran. The number of let-
ters and the number of repetitions of the Basmalah are again related
to the code 19. Basmalah consists of 4 words. These words are 1)
Name 2) God 3) Gracious 4) Merciful respectively. Please, be ready
to witness now an important miracle. How many times are these 4
words repeated in the Quran?
Did God not say that He would dispel all suspicions and strength-
en the faith of believers? Do we not see that 19 is a reply to disbe-


Name 19 (19x1)

God 2698 (19x142)

Gracious 57 (19x3)

Merciful 114 (19x6)

The total of the coefficients of these words
1 + 142 + 3 + 6 = 152 (19x8)

357


lievers in the sura “The Hidden?” We hope that you have started to
comprehend the greatness of the number 19 that God calls attention
to in the 35th verse of the sura “The Hidden:” “This is one of the
greatest.”
In addition to this, you will witness many significant mathematical
phenomena in the coming chapters. Let us point out some aspects of
the use of these four words in the Quran.

THE WORD “NAME” AND 19

The simple form of the word “name” is used 19 times in the Quran.
This simple form consists of the letters Alif, Seen, and Meem. This
characteristic of the word “name” shows that for mathematical use,
the written forms should be taken into consideration.
When the word “name” is combined with the letter Ba, as in
Basmalah, the letter “Alif” disappears and it is written as Ba-Seen-
Meem. In the numbered verses, this use can be seen 3 times. (These
numbered verses are 1:1; 11:41; 27:30.) After investigating the vers-
es with these 3 “Bsm”s, we understand that “Bsm” has another char-
acteristic.
God has given both the form (Alif-Seen-Meem) and (Ba-Seen-
Meem) special missions for the code 19.

The number of verses between the first Bsm (1-The 1520
Prologue, 1) and the second Bsm (11-Hud, 41) (19x80)

The number of verses between the 2nd Bsm (11- 1691
Hud, 41) and the 3rd Bsm (27-The Ant, 30) (19x89)

The number of verses from the 3rd Bsm (27-The 3135
Ant, 30) to the end of the Quran (19x165)

The sura “The Hanging,” which is the 96th sura, has an excep-
tional place. The word “Bism” in its first numbered verse, with its
form “Ba-Alif-Seen-Meem,” is used differently from the rest of the

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MATHEMATICS AND 19

spellings of “Ba-Seen-Meem” throughout the Quran. Here, the word
“in the name” is written “Ba-Alif-Seen-Meem,” and this word is
counted together with the frequency of other “name”s. This proves
that the word “Bsm” written with three letters, “Ba-Seen-Meem,”
without the letter “Alif,” throughout the Quran is intentionally writ-
ten differently as “Ba-Alif-Seen-Meem” with the letter “Alif” in the
first verse of the sura the “The Hanging,” and this shows the wisdom
of God. Thus, the code 19 teaches us the wisdom of this exceptional
position in the sura the “The Hanging” that was not deciphered for
1400 years.
Since there are only two occurrences of “Basmalah” in the num-
bered verses in the Quran, two of the three occurrences of the form
of “Bsm” without Alif are in these numbered Basmalahs that are
Bismillahirrahmanirraheem (1:1; 27:30). The other “Bsm” without
Alif is found in the phrase “BISMILLAH” (11: 41).
If we divide the Quran into two parts according to these two num-
bered Basmalahs (1:1; 27:30), the total number of the words
“Name+God+Gracious+Merciful” in each of these parts is the multiple
of 19.

The number of words from the first Bismillahirrahmanirraheem
to the 2nd one

Name God Gracious Merciful Total

9 + 1814 + 35 + 80 = 1938 (19x102)

The total of the words from the 2nd
Bismillahirrahmanirraheem till the end of the Quran


10 + 884 + 22 + 34 = 950 (19x50)

359


THE WORD “GOD” AND 19

“God” is the most frequently used word in the Quran. The word
“God” and all its derivatives are used a total of 2698 (19x142) times
in the Quran. Today, it is possible to check this number with the help
of a computer and with careful calculations. Some people claim that
the miracle of 19 related to Basmalah came into existence by chance,
but the probability calculations debunk the assertions of these people.
If we look into the first verses of the suras and examine how many
of them include the word “God,” we come up with 42 suras. The
numbers of this study are 1 (for verses) and 42 (for the number of the
suras). If we write these numbers consecutively we get 142, and this
number is the coefficient of the word “God” in the Quran. It is clear
that even the coefficient of the word “God” is guaranteed and coded
separately in the Quran.
Furthermore, the sum of the verse numbers where the word
“God” occurs is 118123 (19x6217).

The sum of the numbers of the
118123 (19x6217)
verses which contain “God”

We will witness the importance of the suras starting with initial let-
ters for the code 19 in the next chapters. As you know, some of the
suras in the Quran begin with “Alif-Lam-Meem” or “Qaf” or with
some other initial letters. The first of these initial letters is in the 1st
verse of the second sura “The Cow” and it is “Alif-Lam-Meem.” The
last of these initial letters is “Noon” in the first verse of the 68th sura
“The Pen.” Between this first and the last initial letter, the word
“God” is used 2641 (19x139) times. And in the rest of the Quran the
word “God” is used 57 (19x3) times.

From the first initial lettered verse (2-The
Cow, 1) till the last one (68-The Pen, 1),
2641 (19x139)
the number of times the word “God” is
used

360

MATHEMATICS AND 19

GRACIOUS, MERCIFUL: THE TOTAL OF THE
COEFFICIENTS AND 19

The words “Gracious” (Rahman) and “Merciful” (Raheem), which
are parts of the Basmalah, are used in multiples of 19. “Gracious” is
used 57 (19x3) times and “Merciful” is used 114 (19x6) times. The
114 occurrences of “Merciful” are twice that of “Gracious.” (I
explained this in MMLC 27.) Like the afore-mentioned names of
God, the word that shows the mercy of God and its derivatives appear
114 times (19x6) in the entire Quran.

The number of occurrences of the
114 (19x6)
word “mercy” and all of its derivatives

Aside from that, the frequencies of each of these four words in
Basmalah are multiples of 19. It is also noteworthy that the total of
the coefficients of these words is 152 (19x8) [Name (1) + God (142)
+ Gracious (3)+ Merciful (6)] = 152; God displays the miracle and
intactness of the Quran with these words. The total of the coefficients
of these words, being a multiple of 19, confirms once again the cor-
rectness of the operation. The number “8” has a special meaning:
when we multiply 19 with 8, it makes 152, and this number exists in
all the coefficients in the Basmalah. We have seen that one of the most
important characteristics of 19 is that it is a prime number. If you
want to know where 19 stands in the order of prime numbers let us
write all the prime numbers till 19.

The order of
numbers
1 2 3 4 5 6 7 8

The order of
prime numbers
2 3 5 7 11 13 17 19

A prime number is an integer that is not divisible without remain-
der by any other integer except 1 and that integer itself. If you are not
interested in mathematics, you may consult someone who knows
prime numbers.

361


THE NUMBER OF VERSES WITH THE
WORD BASMALAH

We have seen that the words “Name+God+Gracious+Merciful” form-
ing “Bismillahirrahmanirraheem” are coded with 19. These words are
used throughout the Quran. In some verses, the word “God” is used
more than once and in some verses both “God” and “Merciful” or
“Gracious” are used together. Katerina Kullman, a Swedish muslim,
was curious about how many verses have at least one of these four
words and she was the first person who witnessed this interesting
characteristic. If you write two 19s consecutively, you get the number
1919 and this number is the number of verses which have at least one
of the four words that form Basmalah.

The number of verses where at
least one of the four words of 1919 (19x101)
Basmalah is used

We counted the words in the numbered verses and found out that
the words forming the Basmalah were the multiples of 19. It is clear
that the Basmalah is the first numbered verse of sura “The Prologue,”
which is the first sura. Many people probably have not understood
why the Basmalah is numbered only in the sura “The Prologue” all
through the Quran. And some people have thought that the
Basmalah that is at the beginning of the sura “The Prologue” was
numbered by mistake, or that other Basmalahs were placed at the
beginning of other suras to imitate the sura “The Prologue.” The
code 19 provides a conclusive explanation for this peculiarity and puts
an end to all the debates and suspicion on this subject. Does God not
say in the 31st verse of the sura “The Hidden” that 19 will dispel the
suspicions?
While the words forming the Basmalah are counted within the
numbered verses in the Quran, the enumeration of the letters in the
suras starting with initial letters includes only that sura and its
Basmalah. If we add the words “Name+God+Gracious+Merciful” in
these suras (suras starting with initial letters) according to the method
of the suras which have initial letters, we come up with the multiple
of 19.

362

MATHEMATICS AND 19

The total of the words that form Basmalah in the suras that
start with the initial letters (numbered verses + unnumbered
Basmalahs)


31 + 1121 + 66 + 74 = 1292 (19x68)

The result is 1292 (19x68). Besides the code 19, the number 68 is
also important for this product since this case includes 29 suras that start
with initial letters. The last of these 29 suras is the sura “The Pen,”
which is the 68th sura. The total number of occurrences of those four
words in the suras with initial letters, from the first sura with initial let-
ters (the 2nd sura) to the last one (the 68th sura), is 1292 (19x68).

THE NAMES OF GOD

The Quran with its mathematical code is an extraordinary book. It is
miraculous in such a way that it points to scientific issues and explains
scientific subjects that could not have been known about in the 7th
century. This Book answers such questions as where we came from,
why we exist and what we should do. This Book describes the exis-
tence, the unity, the power and the mercy of God. The Quran speaks
of God, and introduces God as the Merciful, the Creator and the
Forgiver. The description of God is the most important message of
the Quran. Since God is the most important issue of the Quran, now
let us examine the repetitions of some of God’s names (attributes) in
the Quran and their numerical values.
Let us remember what the numerical value of a word is. The 28 let-
ters of the Arabic Alphabet have numerical values from 1 to 9, from
10 to 20 and from 100 to 1000. When the Quran was revealed, the
same letters were also used for mathematical purposes. In this way,
every letter, every word and every sentence has a numerical value.
(People used such methods as writing in red ink or drawing a line on
those letters in order to avoid confusion between the letters for math-
ematics and for writing.)

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Although people believe that God has 99 names, there are in fact
more names of God in the Quran.

THE MAGNIFICENT TABLE

When we examine the number of repetitions and the numerical values
of the names of God according to the code 19, we are presented with
a magnificent table. Dr. Cesar Adib Majul, former rector and professor
of philosophy and logic at the Philippine Islands Islamic Research
University and visiting professor at Cornell University, is the first per-
son to have discovered this table. Later, Edip Yuksel, a Turkish author,
completed the table with further research and observation. We can
describe this extraordinary mathematical relation briefly as follows:

1. The repetitions of only 4 names of God are a multiple of 19 in
the Quran.
2. The mathematical values of only 4 names of God are a multiple
of 19.
3. The numbers which are the multiple of 19 in each group con-
sisting of 4 words are equal to each other.
4. The multiples of 19 in the repetition of words point to
Basmalah. (This shows why “Gracious” (Rahman) and “Merciful”
(Raheem), the names of God, were chosen in Basmalah.)
5. All the coefficients on both sides of the table are equal to the
coefficients of the Basmalah.

The names of God Number of The names of God of
repeated are the repetitions and which mathematical val-
multiples of 19 mathematical values ues are multiples of 19

Name Shahid 19 (19x1) Waheed

Allah 2698 (19x142) Zul Fadl Al-Azim

Rahman 57 (19x3) Majid

Raheem 114 (19x6) Jaami

The total of coefficients The total of the all
152 (19x8) numbers on the table
42 x 192 = 5776

364

MATHEMATICS AND 19

If we pay attention to these names in the table, we see that the
number of repetitions of the word “Witness” (Shahid) is equal to the
number of the repetitions of the word “Name” (Ism) that is in
Basmalah, yet the word “Name” is not one of the names of God.
Although the word “name” is part of Basmalah, we cannot include it
in this list because it is not one of God’s names.
Thus, while examining Basmalah, we have witnessed the code 19
in the Quran, and while examining the names of God, we have come
across Basmalah again. This is a table of great beauty.

30- Over it is 19

I think the symmetry of this table may provide new lessons regard-
ing the meaning of Basmalah and divine attributes. The word
“Witness” (Shahid) and the word “One” (Wahid) show that this mir-
acle testifies to the unity of God, since this miracle proves the veracity
of the messages of the Quran and the veracity of the messages proves
the unity of God. The unity of God is the most important message of
the Quran. “Possessor of Infinite Grace” (Zul Fadl Al-Azim), the
numerical value of which equals the frequency of the name “God”
(Allah) of the Basmalah, certifies that this miracle points to benevo-
lence. The name “Glorious” (Majid), similar to “Gracious”
(Rahman), is an adjective God uses, and this adjective defines the
Quran in the first verse of the sura Qaf, which is very significant for the
mathematical miracles. (We will refer to the letter “Qaf” in the chap-
ter on the initial letters.) The number corresponding to the frequency
of occurrence of the divine attribute “Merciful” (Raheem) and the
numerical value of its symmetrical counterpart “Gatherer” (Jaami) is
114, and this number is equal to the number of the suras in the Quran.
The Quran is the miracle and statement of God and consists of 114
suras. God, who gathered the Quran, will also gather people on the
resurrection day and will evaluate their deeds on the Day of Judgment.

365


WHY IS THE BASMALAH LIKE THIS?

Some people may have wondered why the Basmalah consists of the
words “Bismi-llah-irrahman-irraheem” and they may have wondered
why Basmalah is not like “Bismi-llah-alaziz-alhakim” or “Bismi-rab-
gafurin-karim” or “Bismi-ssami.” God has more than 100 names in
the Quran. Why then are only the “God-Gracious-Merciful” names
used in Basmalah? Why did the Basmalah not consist of another two
names or five names of God? Why did Basmalah consist merely of
these three names? What is the wisdom of God?
The findings about 19 help us witness the wisdom of God. The
three names of God that form the Basmalah are repeated as multiples
of 19. The other name “Witness” (Shahid) is not used in the
Basmalah and is repeated exactly as many as times as the word
“Name” (Ism). This enhances the miracle because it replaces the name
“Ism” in the table which gives the names of God. As we have seen
before, the total number of repetitions of the names, “God” (Allah),
“Gracious” (Rahman) and “Merciful” (Raheem) are used as multiples
of 19. As the coefficient of “Ism” in the Basmalah, whose coefficient
is 1, is replaced with the word “Witness” (Shahid), with a coefficient
of 1 again, as in the table of the names of God, the total of the coef-
ficients of that table remains the same, 152 (19x8), since these two
words have the same coefficients. By this means, both the coefficient
of the Basmalah and the coefficient of the total of the table of God’s
names, each of which is formed of 4 words, are the same; that is, they
are multiples of 19.
We have seen that all the suras except the sura “Repentance” have
a Basmalah at the beginning, and that the missing Basmalah is found
19 suras later. This special condition adds many new characteristics to
the miracle of the Quran. If all the suras had Basmalah at the begin-
ning, then having 114 Basmalahs would be quite normal because of
the symmetric structure, and consequently we would not pay any
attention to the number of Basmalahs. The same is true for the table
of God’s names. To have 3 common and 1 different value upsets the
symmetry, but on the other hand, the miracle of the concordance
between two different subjects like the names of God and the
Basmalah enhances the value of the miracle.
In this way the code of 19 explains the wisdom behind why the
Basmalah, the most oft-repeated phrase in the world, is formed as it is.

366

MATHEMATICS AND 19

We believe that there is much to be said about this subject. But it is
important that the first rational explanation of why the Basmalah is
formed like this is made with the help of code 19.

The most repeated group of words in the world is God’s revelation
and it is coded with 19. Some people may think that God chose
Basmalah just because it is coded with 19. Others may think that just
because God chose those words, Basmalah is coded with 19. We
believe that both these explanations should be considered as arrange-
ments of the Eternal Might.

THE ASPECTS WHICH THE PROBABILITY
CALCULATIONS SHOW

Let us examine the magnificent table that presents the names of God with
the probability calculations, in order to show the greatness of the miracle
19 and how it is that such a miracle could be the result of coincidence.

— Since the probabity is 1/19 for any word in Basmalah to be
repeated as a multiple of 19, for four words it is 1/ 194
— If we take into account this probability, along with the proba-
bility of the repetition of the word witness (Shahid), which replaces
the word “name,” to be 19 too, then our probability is 1/ 195
— Both in the Basmalah and in the table of God’s attributes, the
coefficients of the 4 words are 1+142+3+6= 152 (19x8). The proba-
bility of the coefficient number being a multiple of 19 is 1/ 19. If we
add this to the previous number, then we have 1/ 196
— We have to calculate the numerical value of God’s attributes
separately on the right side, because these numbers are not only mul-
tiples of 19, but they also exactly correspond to the same numbers on
the left side. The biggest mathematical value of any of God’s names is
2698. There are 2698 whole numbers up to 2698. We can show our
set like this:(1,2,3,4,......,2696,2697,2698). The probability of finding
exactly the number that we want from this set of numbers is 1/2698.
If we repeat this operation four times then the probability of finding
the numbers we want is 1/ 26984. The probability we have found up
to now is 1/ 196 x 1/26984 .

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Here is the result... Read it if you can!

1/2,492,811,198,929,644,375,696

This unreadable number is sufficient in itself to show how impos-
sible it is to form even a single 19 table by chance. Since this number
represents the probability of forming a single table like that, who can
come up with the assertion that there is not a 19 code in the Quran,
which Quran itself says that it will dispel suspicion? Even the proba-
bility of a single table shows the Quran’s miracle and how unchange-
able it is.
And there is one point that we did not take into consideration.
Four out of all names of God are on the left hand side of the table and
four are on the right hand side. Even if one of the other names were
equal to a multiple of 19, according to the frequency or the numeri-
cal value of the words, the symmetry and the coefficient of
1+142+3+6=152 (19x8) would be spoiled. So, it is necessary for
approximately 200 (100x2) names not to be multiples of 19 for the
table to be acceptable. Thus we should take this point into consider-
ation as well. It is a high probability for a name not to be a multiple
of 19. But if we make a calculation for 200 words:
18200 / 19200 = 1/49,684.
There are other aspects that would lessen the probability. For
example, the total of the four values on both sides is 5776 (5776 = 42
x 192). In this table, a system with 19, with symmetry of four num-
bers on each side, can be seen. If we take the numbers 4 and 19 shown
by this table, and if we multiplied by the number 2 to the second
power, which shows the two sides, it would be equal to the total of all
the numbers. It is seen that by doing so we could add a few digits to
the denominator. But, because it would be difficult to show why we
added this result to the probability, and because of the complexity of
the calculation, we did not add this to the final result. Apart from this,
we mentioned that 19 was the 8th prime number. On the two sides of
the table we examined eight names of God, and the total of the coef-
ficients on both sides was 152 (19x8). But we did not take these
aspects, which could lessen the probability, into consideration.

368

MATHEMATICS AND 19

WHAT KIND OF LOGIC DO YOU HAVE?

Do not forget that this probability is the result of a single table. If we
calculated the probability of all the phenomena related to 19 in the
Quran, the number would be astronomical. This probability is much
smaller than finding one single grain of sand after hiding it somewhere
in the world. And it is even smaller than finding a piece of an atom
randomly, after hiding it in a galaxy somewhere in the universe. The
number of particles of the atoms in the universe is thought to be 1080.
If we brought all the tables related to 19 together, the probability of
forming a mathematical pattern coincidentally like the one we have
would be even smaller than 1/1080. We wonder what kind of logic
you might have. Do you think that the Prophet was the first inventor
of the computer, or that he was hiding a computer in the sand dunes
of the desert in order to perform a miracle like this? Or do you think
that we should accept a probability smaller than one over the total of
all sub-atomic particles in the universe in order to ignore the Quran’s
miracle? Or will you accept this great miracle of the Quran and appre-
ciate that all humans and jinns could not compose anything like it,
even if they worked together? What kind of logic do you possess?
What kind of logic would you prefer to possess?


ENDLESS MIRACLES IN THE BASMALAH

Many more aspects of the miracle appear when the Basmalah is inves-
tigated. One of the points of the 30th verse of the sura “The Hidden”
(Over it is 19) that attracts our attention is the Basmalah. It consists
of 19 letters. Basmalah is written at the top of the suras, and it shows
that the Quran has not changed and that it has a mathematical code
and mathematical miracles.
Now, let us examine the internal mathematical patterns of the
Basmalah, based on the code 19. Basmalah, a phrase that is repeated
daily by hundreds of millions of people around the world, is a treas-

369


ure trove of splendid diamonds. Let us examine the words forming
Basmalah and their mathematical values:

The mathematical value of the words “God,” “Gracious,” and
“Merciful,” which form the names of God in Basmalah, is a multiple
of 19:

The mathematical value of God’s names which form Basmalah

God Gracious Merciful Total

66 + 329 + 289 = 684 (19x36)

There are numerous 19-based numerical phenomena in Basmalah.
Some of these are as follows:

1. If we write the number of the letters of the words in Basmalah
after their serial numbers, we get an eight-digit number and this num-
ber is a multiple of 19:
1 3 2 4 3 6 4 6 = 19 x 19x36686
2. Now, let us replace the number of the letters of these words with
their total mathematical values. The number we get is a fifteen-digit
number and this number is a multiple of 19: 1 102 2 66 3 329 4 289
= 19 x 5801401752331
3. Now, let us replace the total mathematical value of the words
with the mathematical value of each letter. For example, in place of
102, which is the total mathematical value of the first word, let’s write

370

MATHEMATICS AND 19

2, 60, 40 which are the mathematical values of each letter in that
word. We get a thirty-seven-digit number and this number is a multi-
ple of 19 (You can check these divisions in a computer. We wonder
whether some disbelievers will claim that the Prophet Muhammad dis-
covered the computer 1400 years ago!)
1 2 60 40 2 1 30 30 5 3 1 30 200 8 40 50 4 1 30 200 8 10 40 =
19 x 6633695422...
4. Let us write the total number of letters in that word instead of
the number of letters of each word we used in the first example. For
instance, let us write 7(4+3), which is the total number of letters of
the first and second words in the place of 4, which is the number of
letters of the second word. This ten-digit number is also a multiple of
19: 1 3 2 7 3 13 4 19 = 19 x 69858601
5. Now, let us replace the mathematical value of each word used in
the second example with the total mathematical value of these words.
We get a sixteen-digit number, and this number is a multiple of 19.
Then, we use the total mathematical value, as we used the total num-
ber of letters in the fourth example:
1 102 2 168 3 497 4 786= 19 x 58011412367094.
6. In the third example, we wrote the mathematical value of each
word after the serial number of each word. Now, let’s write in front
of these mathematical values, the letter number of that mathematical
value. The number we have is an exact multiple of 19: 112260340
21123033045 311230320048540650 411230320048510640=
19x 590843895848581....
7. Now, add the number of letters and the mathematical value of
the letters in the first two examples. And then write this total number
after the serial number of the words. For example, take 3, which is the
total of the letters of the first word, and 102, which is the mathemat-
ical value of these three letters. Add 3 and 102. You get 105. Write
this number (105) after the first word. This number is also an exact
multiple of 19:
1105 270 3335 4295= 19 x 5817212281805
8. If you write the serial numbers of each letter in Basmalah from
1 to 19 after the mathematical value of each letter of the Basmalah,
you get a 62 digit number and this number is also a multiple of 19:
2 1 60 2 40 3 1 4 30 5 30 6 5 7 1 8 30 9 200 10 8 11 40 12 50 13
1 14 30 15 200 16 8 17 10 18 40 19= 19x 113696858647648......
9. If you write the serial numbers of the words (1, 2, 3, 4) after the

371


parts pointing out each word in the number above, you get a sixty-six
digit number and this number is an exact multiple of 19:
21 602 403 1 14 305 306 57 2 18 309 20010 811 4012 5013
3 114 3015 20016 817 1018 1019 4=19x113696858496344.....
10. In the ninth example, we wrote the serial numbers of the words
(1, 2, 3, 4) after the mathematical values and the number of letters.
Now, let us replace the serial numbers of the words with the mathe-
matical value of each word (102, 66, 329, 289). The number we get
is again an exact multiple of 19: 21 602 403 102 14 305 306 5766
18 309 20010 811 4012 5013 329 114 3015 20016 8 17 1018
4019 289=19x113696858432332....
Abdullah Ar›k deals with the mathematical structure of Basmalah
in detail in his book, “Beyond Probability.” We are going to limit our
discussion here, however, since too much detail may bore and confuse
some people.
The 19-based peculiarities of this verse consisting of 19 letters and
4 words are amazing. As we always remember the mercy of God when
we say “Bismillahirrahmanirraheem” (in the name of God,
Gracious, Merciful), we can remember that God shows His incredi-
ble miracles and He displays His mercy. The Basmalah, which shines
brightly with its 19 letters on every sura, is a significant part of the
code 19 protecting the Quran.

30- Over it is 19.
74-The Hidden, 30

SURA THE PROLOGUE AND 19

The first sura of the Quran is the sura The Prologue. All the suras are
introduced by Basmalah, but the only numbered Basmalah is in the
sura The Prologue. (The Basmalah which is in the 30th verse of the
27th sura is also numbered, but it is not at the beginning of the sura).
What we have learned before about the code 19 proves that this
exceptional situation of the sura The Prologue is intentional. Thus,
the code 19 helps us to understand an exceptional situation that has
puzzled some Muslims for 1400 years. The mathematical characteris-
tics of the sura The Prologue:

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MATHEMATICS AND 19

1. Prove that the Basmalah is the first verse of the sura The
Prologue. (Contrary to some scholars who considered it just an
unnumbered repeating verse; the followers of some sects, thus, do not
recite Basmalah loudly when they recite The Prologue sura.)

2. Point out the miraculous structure of the sura The Prologue.

3. Prove that the sequence of the suras is arranged by God.

We can confidently say that The Prologue sura is the text that is
repeated the most frequently in the world. We do not know any other
texts that are repeated as frequently as this in any religion or commu-
nity. People have repeated this text for more than 1400 years. The
Prologue sura is read every day many times in almost every prayer. It
is the sura that is recited the most frequently, and it is the text repeat-
ed the most frequently in the world. We give the translation of the
sura The Prologue before we deal with its mathematical structure.

2- Praise be to God, Lord of the worlds.
3- He is Gracious, Merciful.
4- Master of the Day of Religion.
5- Only You we worship, only You we ask for help.
6- Guide us to the right path,
7- The path of those You have blessed, not of those who
have deserved wrath, nor the strayers.
1-The Prologue, 1-7

Let’s give some examples of the mathematical system of this mean-
ingful text:
1. If we write the verse numbers successively after the number “1,”
which is the sura number, the number we arrive at is an exact multi-
ple of 19:
1 1 2 3 4 5 6 7 = 19x591293
2. If we write the number of the letters of each verse side by side
after number “1,” which is the sura number, the fifteen digit number
we get is also a multiple of 19 :
1 19 17 12 11 19 18 43 = 19x6272169010097
3. If we write the mathematical value of each verse after the num-

373


ber of the letters of each verse, the number we get is a multiple of 19:
119 786 17 581 12 618 11 241 19 836 18 1072 43 6009=
19x630453556901378...
4. If we write the verse numbers before the number of the letters
in the previous example, the number we get is an exact multiple of 19:
1 1 19 786 2 17 581 3 12 618 4 11 241 5 19 836 6 18 1072 7
43 6009= 19x589361167148059...
5. If we write the total number of verses and the letters and the
total mathematical value side by side after the sura number (1) of the
sura The Prologue, the number we arrive at is an exact multiple of 19:
1 7 139 10143 = 19x90205797
6. If we write the number of verses (7) and the number of words
(29) respectively after the sura number (1) of the sura The Prologue,
the number we get will be an exact multiple of 19:
1 7 29 = 19x91
7. If we write the number of verses (7) and the number of words
in each of the seven verses (4 4 2 3 4 3 9) respectively after the sura
number (1), the number we get is an exact multiple of 19:
1 7 4 4 2 3 4 3 9 = 19x9180181

This miraculous structure brings to mind the following:

2-The Cow, 23

THE PROBLEMS ABOUT 19 THAT REQUIRE
SOLUTION

The findings related to 19 are sufficient in themselves to show the
greatness of the miracle of 19. But more studies should be conduct-
ed. If we study further the aspects that suggest a problem, the great-
ness of the miracle of 19 will become even clearer. We have seen how
the code 19 solved certain problems and we will continue seeing more
in the coming chapters. In this part of our book, I am going to dis-
cuss three subjects that seem to be problematic. New discoveries of 19
have already solved many problematic issues related to 19 before, and

374

MATHEMATICS AND 19

we believe that further research will help resolve the following three
points.
1) The first problem is about the counting of “Alif”s. Some words
in Arabic can be written with or without “Alif,” yet they are pro-
nounced in the same way. In addition, the letter “Hamza,” which is
pronounced like the letter “Alif,” was added to the Quran in order to
allow people to read the Quran more easily. However, these additions
do not change the number of words, the meanings, or the pronunci-
ations of words in the Quran. Since the number of “Alif”s in some
words is controversial, this causes some problems in the number of
occurrences of this letter in some suras that have Alif as the initial let-
ter. The number of initial letters in the suras is one of the most fun-
damental characteristics of the code 19. The suras having the initial
letter “Alif” call for a closer examination. Although Rashad Khalifa
stated that the number of suras with the beginning letter “Alif” was a
multiple of 19, I believe that the counting was done hurriedly.
2) Whether the 128th and 129th verses of the sura Repentance
belong to the Quran or not is the most important problem related to
the code 19. Only two of the more than 6000 verses of the Quran are
in doubt, and this shows that people who look into the code 19 do
not abstain from discussing the matter; this also shows the greatness
of the miracle (2 in 6000 is 1 in 3000). The wisdom of this discussion
might be as follows: This discussion caused the code 19 to be open to
debate among Muslims, and by being open to discussion, possible
manipulations are prevented. Doubts cause incorrect calculations and
weak mathematical results to be eliminated easily, since everything is
inspected more carefully. So the data we have are the most reliable
ones. Moreover, people’s doubts stimulated researchers and new stu-
dents to discover new connections related to the code 19. People who
have doubts about the code 19 should be careful. People who are
impatient could be victims of haste; they could think that the first
splinter they find is a diamond. And if these people act impatiently and
are stubborn, they may swerve from the right path. Obduracy is the
most important enemy of rational judgment. The code 19 in the
Quran is appreciated from a rational and mathematically trained per-
spective. There is no place for stubbornness in a mathematical and
rational enterprise. In addition, during the discussions about the code
19, displaying aggressive moods and accusing people of infidelity is
wrong. I hope that we will eliminate many mistakes if Muslims end up

375


understanding the code 19 and researchers do more studies on it in
the Quran, yet all the corrections and critiques should be done with-
in the limits of rationality, excluding obduracy and insult.
3) The other problem is about the counting of the letter “Noon”
in the sura The Pen, the 68th sura, which is the last sura with initial
letters. It begins with the initial letter “Noon.” The number of the let-
ter “Noon” in this sura is 113 (19x7), but it is claimed that the letter
“Noon” which is at the beginning was written originally with two
“Noon”s. Present copies of the Quran have this initial letter with one
“Noon.” It is claimed that the mathematical code corrects this error.
Many more numerical values related to this subject should be studied,
and whether the initial letter “Noon” at the beginning of the sura The
Pen was written with one or two “Noons” in the ancient copies of the
Quran should be investigated. We are waiting for conclusive evidence
on this; consequently I will not deal with the counting of the letter
“Noon” in the suras beginning with the letter “Noon.”

SURAS THAT HAVE INITIAL LETTERS AND 19

The Quran’s initial letters have been one of its more curious aspects.
Some suras are introduced with initial letters like “Qaf” and “Alif-
Lam-Meem:” What the initial letters represent was a mystery until the
manifestation of code 19. When code 19 became manifest, it was
understood that the initial letters had a significant role with reference
to the miracle of 19. You can see the suras and verses with initial let-
ters in the Quran in the table below:

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There are 29 suras with initial letters and the total number of vers-
es having initial letters is 30. We mentioned before that 30 was the
19th composite number. The initial letters themselves form independ-
ent verses without any other words in 19 of those 29 suras (for exam-
ple, “Alif, Lam, Meem” is a verse in itself in the sura The Cow). In
the other 10 suras, there are some words after the initial letters (for
example, the first verse of the sura Qaf states, “Qaf, the Glorious
Quran”).

The number of suras with initial letters as verse 19

The verses draw attention to the Quran (by using the words “Quran”
or “Book”) in 9 out of 10 suras that have initial letters together with
words. The total of the sura numbers of these 9 suras is the number 190
(10+11+12+13+14+15+27+38+50= 190), and 190 is 10 x 19.

The total number of initial lettered suras that 190
refer to the Quran together with initial letters (19x10)

The initial letters can be grouped according to their repetitions.
One group consists of initial letters repeated only once, and the other
group consists of initial letters repeated more than once. The initial
letters repeated more than once consist of four groups: “Alif, Lam,
Meem,” “Ta, Seen, Meem,” “Ha, Meem,” “Alif, Lam, Ra.” The num-
ber of verses belonging to the suras having these 4 groups of initial
letters is 1900 (19 x 100).

The total of the verses in suras which have the 1900
repeated initial letter groups (19x100)

There are 67 suras between the second sura of the Quran, which
has the first initial letters (2nd sura), and the 68th sura, which has the
last initial letters. The number 67 is the 19th prime number. Because
29 of these 67 suras begin with initial letters, there are only (67-
29=38), 38(19x2) suras that are not introduced with initial letters
between the suras with initial letters.

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MATHEMATICS AND 19

The suras that do not have initial letters, 38
between the suras with initial letters (19x2)

I mentioned that I was not going to deal with the counting of the let-
ter “Alif” in the Quran since there is difficulty in its counting. The diffi-
culty is due to the additional “Alif”s inserted in later versions of the Quran
to accommodate non-Arabs, and the need for a comprehensive, compar-
ative and critical study of the oldest available versions. However, I can
show that the suras introduced with the initial letter “Alif” are related to
the code 19. For instance, the total of the sura numbers of the suras start-
ing with the initial letter “Alif” is an exact multiple of the number 19.
[2+3+7+10+11+12+13+14+15+29+30+31+32 =209(19x11)]

The total of the verse numbers where the letter 209
“Alif” is used as initial letter (19x11)

If we examine the number of verses in the suras that begin with ini-
tial letters, we see that the 28th and 38th suras consist of 88 verses
each, and the 14th and 68th suras consist of 52 verses each. Thus, we
see that there are 27 different numbers in the number of the verses of
the suras starting with initial letters. The total number of the verses,
excluding repetitions, is 2603(19x137).

The total of the verses in the initial lettered 2603
suras, excluding repetitions (19x137)

There are many characteristics that are related to the code 19 in the
suras introduced with initial letters. All these examples show that the
row of the suras and the number of verses in the Quran are arranged
in a given order. There are 14 combinations of initial letters in the
Quran and the total number of initial letters in these combinations is
38(19x2). And if we multiply the serial numbers of these combina-
tions and the number of the initial letters in each combination and
then add all these results, it makes up 247(19x13). Look at the fol-
lowing table:

379


THE SURA YA-SEEN AND 19

The sura Ya-Seen is one of the most frequently recited suras. It is
introduced with the initial letters “Ya-Seen.” The letter “Ya” is used
237 times and the letter “Seen” is used 48 times. If we add 237 and
48, it makes 285(19x15), which is an exact multiple of 19.
The sura Ya-Seen contains many scientific signs. I advise you to
read this sura and try to understand it. Unfortunately, people always

The total of the occurrence of “Ya” and “Seen” initial letters
all through the sura Ya-Seen

Ya Seen Total

237 + 48 285 (19x15)

380

MATHEMATICS AND 19

recite this sura after a person dies and they do not even try to under-
stand the meaning of it. However, it is very interesting that God says
that the Quran was revealed for the living.

69- We did not teach him myths, nor is it worthy of him.
This is nothing but a reminder and a Quran making things
clear.
70- To warn the living and justify the word against those
who do not believe.
36-Ya-Seen, 69-70

THE SURA MARY AND NUMBER 19

The sura “Mary” is the 19th sura and is introduced with the initial let-
ters “Kaf, He, Ya, Ayn, Sad.” This sura, whose sura number is impor-
tant, has the longest combination of initial letters in one verse. (The
combination, “Ha, Meem, -Ayn, Seen, Qaf” in the 42nd sura is used in
two verses.) These 5 letters are used 798 (19x42) times throughout
the sura Mary.

The total of the initial letters throughout the sura Mary

Kaf He Ya Ayn Sad Total

137 + 175 + 343 + 117 + 26 798 (19x42)

Additionally, in the 19th sura, if we put the mathematical values of
“Kaf, He, Ya, Ayn, Sad” next to each other we get 20 5 10 70 90=
19x10795110.
There are minor attributes in which the miracle of 19 is made
manifest along with the basic characteristics of these suras. But in
order not to exceed the limits of our book or to distract our readers’
minds from the fundamental subjects, I shall leave many of those
attributes out.

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THE BEGINNING LETTERS AYN-SEEN-QAF

The initial letters “Ayn-Seen-Qaf” are used in the 42 nd sura
(Consultation). The combination “Ayn-Seen-Qaf” has a characteristic
that other combinations of initial letters do not have. While all the
other combinations of initial letters are used only in the first verse of
the suras, the combination “Ayn-Seen-Qaf” is used as the second verse
of the 42nd sura. And these initial letters are used 209 (19x11) times
in that sura. 209 is an exact multiple of 19.

The total of the initial letters, Ayn-Seen-Qaf, which form the
second verse of the sura Consultation

Ayn Seen Qaf Total

98 + 54 + 57 209 (19x11)

THE INITIAL LETTER “SAD” AND THE MISTAKE
THAT IS CORRECTED

Among the initial lettered suras, only three have one letter as their first
verses. These three letters are “Sad,” “Qaf” and “Noon.” These letters
are used in the 38th, 50th and 68th suras. I shall now examine the let-
ter “Sad.” The sura that begins with the letter “Sad” is called also
“Sad.”
The letter “Sad” is used in the 38th sura by itself and it is also used
in the combination “Alif-Lam-Meem-Sad” in the sura The Purgatory,
which is the 7th sura, and in the combination “Kaf-He-Ya-Ayn-Sad”
in the sura Mary, which is the 19th sura. The total number of occur-
rences of the letter “Sad” used in these 3 suras is 152 (19x8). This
number is a multiple of 19.

The total “Sad” letters in the suras which have “Sad” initials

7th sura The 19th sura 38th sura
Purgatory Mary Sad Total

97 + 26 + 29 = 152 (19x8)

382

MATHEMATICS AND 19

If you count the letter “Sad” in some copies of the Quran, you will
see that there are not 97 but, 98 “Sad”s in the sura The Purgatory.
The reason for this is that the word “Bastatan” was written with the
letter “Sad” instead of “Seen” by mistake in the 69th verse. In many
copies, the letter “Seen” was added over that word and an explanation
was written next to this word. This explanation says “Yuqrau bi-s
seeni,” that is to say, you should read this word with the letter “Seen”
even though it is written with “Sad.” So there are people who claim
that the word “Bastatan” in the 69th verse of the sura The Purgatory
is written with the letter “Sad” and pronounced with the letter “Seen”
and some others say the word “Bastatan” is written with both letters
“Sad” and “Seen.”
The Quran is not the work of man. It is the revelation of God and
the code 19 solves the problem in this verse. This word is written with
“Seen” in Arabic dictionaries. After the code 19 was discovered con-
cerning the initial letters, an old copy of the Quran was examined to
solve this problem. It was discovered that the word “Bastatan” was
written with the letter “Seen” in the Tashkent copy of the Quran, one
of the oldest copies in the world. It is understood that, while copying

In one of the oldest copies of Quran, the Tashkent copy, the word “Bastatan”
is written with “Seen.”

the Quran, certain copyists confused the letter “Sad” with the letter
“Seen.” We assume that the person who noticed this mistake wrote
the letter “Seen” over the letter “Sad” to correct this mistake, yet peo-
ple copying the Quran wrote it with the letter “Sad,” as they did not
understand that a correction had been made in the spelling of this

383


word. However, this word was written with the letter “Seen” in some
copies of the Quran. It is clear that there were discussions on this
topic because a hadith was fabricated that says that it is correct to
write the word “Bastatan” with the letter “Sad.” The code 19 solves
this problem and proves that all these hadiths were fabricated.

There are some lessons to be taken from this correction:

1. The code 19 finds and corrects even the smallest mistakes per-
formed by man in the Quran.
2. The code 19 is not a mere embellishment. It is a miraculous
code having active, protective and corrective duties.
3. It is clear that God protects the Quran as He says: “Surely, We
have sent down Reminder, We. And We will assuredly guard it”
in the 9th verse of the sura Al-Hijr, which is the 15th sura of the
Quran. The Quran is protected with the code 19 and other mathe-
matical miracles. Man can make mistakes. The code that God draws
attention to and placed into the Quran corrects these mistakes. (The
mistake in the word “Bastatan” is good proof of the fact that human
beings had made mistakes while they were copying the Quran, but the
mathematical code corrected them.)

THE INITIAL LETTER “QAF,”
THE QURAN AND 19

The letter “Qaf” is one of the initial or introductory letters that per-
forms easy to understand, but impossible to imitate miracles, and it is
the first letter of the word “Quran.” It is believed that it represents
the Quran itself, as it is the first letter of the word “Quran.” The let-
ter “Qaf” is used as an initial letter in the sura Qaf, which is the 50th
sura. Below is the first verse of this sura:

1- Qaf, the Glorious Quran
50-Qaf, 1

If you count the letter “Qaf”s in this sura, you will get 57(19x3).
You do not need to know Arabic in order to count the “Qaf”s in this
sura. Take the Quran and look for two dots over the round letters in

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MATHEMATICS AND 19

the 50th sura. Only the letter “Qaf” has two dots over the round let-
ters, so you can count easily.

The number of letter “Qaf” used in the sura Qaf

57 (19x3)

It is very significant that the Quran is described as “Glorious”
(Majid) in the first verse of the sura Qaf, which has the initial letter
“Qaf,” because the numerical value of the adjective “Glorious”
(Majid) is 57 (19x3).

The numerical value of the word “Majid”

Meem Jeem Ya Dal Total

40 + 3 + 10 + 4 57 (19x3)

This form of the word “Quran,” as used in this first verse, is men-
tioned 57(19x3) times in the Quran (I do not include the one in sura
Jonah, since that refers to “another Quran”).

The number of times the form “Quran” is used throughout the Quran

57 (19x3)

These numbers bring to mind two very short and interesting verses:

1- Gracious
2- Taught the Quran
55-Gracious, 1-2

If you remember the preceding chapters of this book, you recall
the word “Gracious” (Rahman) is used 57(19x3) times also. Both the
words “Gracious” (Rahman) and the simple form of the word
“Quran” are used 57 times each (I should remind the reader that I
excluded the word “Quran” written with an extra “Alif” as

385


“Quranen” and the other form, “Quranehu,” attached to the pro-
noun “He”).
And, if we examine the word “taught” (Alleme), which is also in
the verse, to see how many times it is used to refer “God’s teaching,”
we reach the number 19 (see 2-31, 2-32, 2-239, 2-251, 2-282, 4-
113, 5-4, 5-110, 12-37, 12-68, 12-101, 18-65, 21-80, 36-69, 53-5,
55-2, 55-4, 96-4, 96-5).
These two verses mentioning the teaching of the Quran are also
related to the multiples of 19.

Word Gracious Taught Quran

Number of 57(19x3) 19(19x1) 57(19x3)
repetitions

ENDLESS MIRACLES IN ONE LETTER

We have seen that there are 57 “Qaf” letters in the sura Qaf, and this
is a multiple of 19, and the initial letter “Qaf” is the first letter of the
word “Quran.” The letter Qaf is also used in the form “Ayn-Seen-
Qaf” in the 2nd verse of the sura Consultation. Make a guess how
many times the letter “Qaf” is used in the sura Consultation. It is used
57 (19x3) times.

The number of “Qaf”s used in the sura Consultation

57 (19x3)

It is seen that the letter “Qaf,” which is the first letter of the word
“Quran,” and which itself represents the Quran, is used in two suras
as an initial letter. If we add the numbers of the “Qaf” letters in these
suras together, we get 114 (19x6). As you know, 114 is the number
of suras in the Quran. This means that the letter “Qaf” is used once
for each sura.

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MATHEMATICS AND 19

The sura Qaf with the initial letter “Qaf” is the 50th sura and has
45 verses. 50+45=95 (19x5). The other sura with the initial letter
“Qaf” is the sura Consultation, the 42nd sura, and this sura has 53
verses. 42+53 = 95 (19x5)

The total number of the verses and sura numbers which have
“Qaf” as initial letter

Number of Number of Total
the sura the verses

50 + 45 = 95 (19x15)
42 + 53 = 95 (19x15)

As it can be seen, the letter “Qaf” is coded with the number 19
and “Qaf” initialed suras have numerical symmetries. All these data
demonstrate to people whose eyes are not blinded by prejudice that in
the Quran the sequence of the suras, the number of words, verses and
the letters are all arranged in perfect order. This perfect system is the
proof that that system could not have been arranged by a person who
lived in the middle of the desert 1400 years ago, even if he had had a
computer at his disposal.
Prophet Lot’s community is called “Qavmi-Lut” throughout the
Quran. But the term “Ihvanu-Lut” is used instead of “Qavmi-Lut” in
the sura Qaf (50-Qaf, 13). Ihvanu-Lut has the same meaning as
“Qavmi-Lut.” “Qavmi-Lut” is written with the letter “Qaf,” but
there is no “Qaf” letter, in the term “Ihvanu-Lut.” If God had used
the term “Qavmi-Lut” in the 13th verse of this sura, there would have
been 58 “Qaf” letters instead of 57 and it would have spoiled the
code 19. God shows that He formed the code 19 in the Quran in
order to present a miracle. However, some of the so-called devoted
people want to surrender to their sheiks, dervishes and mullahs instead
of the Quran, and they want the Quran to be read like a storybook
that teaches nothing. Since they try to include their traditions in their
religion, as if their traditions were sacred, they do not want a rational
structure to rule over religion. For that reason, they see the code 19
as their biggest enemy, since it leads people to think. While God
draws attention to the code 19 and its functions in the Quran and

387


presents all these data for us, some people still act as they did in the
past. They do not want to think about the code 19 and they do not
even want to evaluate it simply because it may cause them to change
their points of view and lead them to a rational way. I would like to
remind these people of the following verse:

18- They are the ones who listen to the word and then fol-
low the best. These are the ones who have been guided by
God. These are the ones who possess intelligence.
39-The Throngs, 18

THE 19TH LETTER

Just the examination of the initial letter “Qaf” is enough to show that
a mathematical system protects the Quran. The examination of this
sole letter shows that the Quran rejects all foreign intervention relat-
ed to the number of letters, the order of suras, the verse number of
the suras and the repetition of the words.
If we continue to look into the letter “Qaf,” we shall see more
interesting things. We saw that the numerical value of the letters was
important for the mathematical system of the Quran. The letter “Qaf”
is the 19th letter in the table showing the numerical value of letters,
and its numerical value is 100.

Thus, the letter “Qaf,” symbolizing the Quran, has a special place
since this letter is the 19th letter in the table showing the numerical
value of letters. If we count the letter “Qaf” in the 19th verses

388

MATHEMATICS AND 19

throughout the Quran, we have 76(19x4), and this number is an exact
multiple of 19.

The number of occurrences of the letter “Qaf” used in the
19th verses throughout the Quran

76 (19x4)

On the other hand, the total number of the letter “Qaf”s in the
suras whose index numbers are multiples of 19 is 228 (19x12), and
this number is an exact multiple of 19.

The total number of occurrences of the letter “Qaf” in the
suras whose index numbers are multiples of the number 19

19 38 57 76 95 114 Total

86 + 74 + 49 + 15 + 3 + 1 = 228 (19x12)

We see some people saying, “Is 19 so important? Does the code 19
cover all the Quran? Even if this miracle exists, it is not very impor-
tant.” These people who claim that the code 19 is not very important
should read the information about the miracle of 19 in this book care-
fully. We expect that when God displays a miracle, it should be over-
whelming. The data available shows that God displays an important
and remarkable miracle. Believers do not look down upon the proofs
God presents, and they thank God as God presents these proofs.

THE WORD “QURAN” AND NUMBER 19

The word “Quran” has two other derivations besides the form
“Quran,.” These are “Quranehu” and “Quranen.” “Quranen” is
used 8 times and “Quranehu” is used twice in the Quran. (The 15th
verse of the sura Jonah is not included, as it mentions “another
Quran.” In addition, the 31st verse of the 13th sura is not included,
as it describes a nonexistent type of “Quran” that destroys mountains

389


and brings dead people back to life. The 44th verse of the 41st sura is
also excluded, as it describes a nonexistent “Quran” as well, which is
a “Quran” in another language. These descriptions do not describe
the “Quran” revealed to Prophet Muhammad, therefore they are not
included.)
We saw that 19 is a prime number and the factors of 19 cannot be
separated. (A prime number is a number which is divisible only by itself
and “1.” A prime number produces numbers; it does not derivate from
other numbers.) The number “67,” which is the number of all the der-
ivations of the word “Quran,” is a prime number and has an interest-
ing characteristic. The number “67” is the 19th prime number.

The word “Quran”s simple form, which is also used in the first
verse of the sura Qaf together with the initial letter Qaf, is used 57
(19x3) times throughout the Quran. Other forms or derivatives of
“Quran” are used 67 times, and as I mentioned before, the number
67 happens to be the 19th prime number. Thus, this data draws
attention to prime numbers and certifies the importance we give to
them.
We saw before that the word “glorious” (majid), whose numerical
value is 57, completes the word “Quran” in the sura Qaf. The word
“glorious” (majid) completes once more the word “Quran” in the
21st verse of the 85th sura. The interesting point is that the complet-
ed word “Quran” in the 21st verse is the last use of that word and it
is the 57th use in the Quran. As a result, the word “glorious” (majid)
with a numerical value of 57 completes the word “Quran” twice
(57x2) in the Quran; the number we get is 114 (19x6) and this is the
number of suras in the Quran.

390

MATHEMATICS AND 19

The Quran has many names or attributes such as “Reminder”
(Zikir) and “Light” (Nur). The studies so far have shown that the
number of these names was about 57. In light of the given data, I
hope that this number will be 57. God knows the truth. I think that,
if meticulous research is carried out on this subject, the names of the
Quran will present a table which depends on the code 19, as the
names of God present one.
I would like to give some interesting hints to researchers who wish
to examine the names of the Quran. My wish is that there will be metic-
ulous researchers who find other miraculous data related to the code 19
in the Quran. I shall examine the 19th, 38th, 57th (these numbers are
multiples of 19) and 50th uses of the derivations of the word “Quran.”
The 50th use of the derivations of the word “Quran” is important
because it combines the word “Glorious” (Majid) and the letter “Qaf”
that we examined in the first verse of the sura Qaf. (All the derivations
of the Quran consist of the form “Quran” and the form “Quranen”
written with an extra letter “Alif” and the form “Quranehu” written
with an extra letter “He”)

The 19th derivation of “Quran” (17th sura, 60th verse)
The 38th derivation of “Quran” (36th sura, 2nd verse) 36+2=38(19x2)
The 50th derivation of “Quran” (50th sura, 1st verse) Qaf, Al-Quran, Majid
The 57th derivation of “Quran” (56th sura, 77th verse) 56+77=133(19x7)

And then, the 19th, 38th, 50th and 57th uses of the “Quran” form
are examined.

The 19th “Quran” form (17th sura, 78th verse) 17+78=95(19x5)
The 38th “Quran” form (38th sura, 1st verse)
The 50th “Quran” form (55th sura, 2nd verse) 55+2=57(19x3)
The 57th “Quran” form (85th sura, 21st verse) Majid

The total of the sura and verse numbers is a multiple of 19 in four
of these eight uses.
It is interesting that the 50th use in the first table is seen in the first
verse of the 50th sura, and the 38th use in the second table is seen in
the first verse of the 38th sura.

391


As I have mentioned, the form “Quran,” the letter “Qaf” and the
word “Glorious” (Majid), whose numerical value is 57, are used in
the first verse of the 50th sura. When the word “Glorious” (Majid)
completes the word “Quran,” which is the 57th derivation of the form
“Quran,” the number “57” here is equal to the numerical value of the
word “Glorious” (Majid=57).
More studies should be conducted on the word “Quran” and the
adjectives used to define the Quran. God displayed the code 19 in
detail while researchers were examining the names of God, so we hope
that God will display the code 19 in further detail as the names of the
Quran are examined. God knows the truth.

THE INITIAL LETTERS “HA-MEEM” AND 19

Seven successive suras begin with the initial letters “Ha-Meem.”
These suras are the 40th, 41st, 42nd, 43rd, 44th, 45th and 46th suras.
The verses of all these suras are introduced by two letters: “Ha-
Meem”
Here, the total number of letters “Ha” and “Meem” used in these
7 suras is 2147 (113x19), and this number is an exact multiple of 19.
The code 19 demonstrates an interlocking mathematical system in
the seven suras starting with the initial letters “Ha-Meem.” The sys-
tem involves both the divisibility of the frequencies of letters by 19,
and a unique mathematical formula.
When Milan Sulc added together the values of the digits of all the
letters “Ha” and “Meem,” he got the number “113,” which is a mul-
tiple of 19. Please see the table below:

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MATHEMATICS AND 19

Sura number Ha Meem The total of digits Total

40 64 380 6+4+3+8+0 21
41 48 276 4+8+2+7+6 27
42 53 300 5+3+3+0+0 11
43 44 324 4+4+3+2+4 17
44 16 150 1+6+1+5+0 13
45 31 200 3+1+2+0+0 6
46 36 225 3+6+2+2+5 18

Total 292 1855 113
General Total 2147 (19x113)

If we examine the 42nd sura, we see this sura has a difference. The
first verse of this sura is introduced with the initial letters “Ha-Meem,”
and the second verse has the initial letters “Ayn-Seen-Qaf” (This sura
is the only sura that has initial letters in the second verse). Thus, ini-
tial letters “Ha-Meem” are used in the 40th, 41st and 42nd suras in suc-
cession, and we can think that the initial letters in the second verse of
the 42nd sura (Ayn-Seen-Qaf) divide “Ha-Meem” initialed suras into
two groups: three suras (40, 41, 42) and four suras (43, 44, 45, 46)
which follow each other. It is very interesting to note that if we divide
the suras in this manner, there are 1121(19x59) letters “Ha Meem” in
the suras forming the first group and this number (1121) is an exact
multiple of 19, and there are 1026(19x54) letters “Ha Meem” in the
suras forming the second group and this number (1026) is also an
exact multiple of 19. Moreover, the total of the digits in the first table
below is 59 (When we multiply 59 with the number 19, we get the
total of the initials in the first group), and the total of the digits in the
second table below is 54 (When we multiply 54 by 19, we get the
total of the initials in the second group).

30- Over it is 19

393


The following tables will better demonstrate:


40 64 380 6+4+3+8+0 21
41 48 276 4+8+2+7+6 27
42 53 300 5+3+3+0+0 11

Total 165 956 59

General Total 1121 (19x 59)


43 44 324 4+4+3+2+4 17
44 16 150 1+6+1+5+0 13
45 31 200 3+1+2+0+0 6
46 36 225 3+6+2+2+5 18

Total 127 899 54

The Probability Calculation of the Initials
“Ha” and “Meem”

1- The probability of the totals of the “Ha”-“Meem” letters in the
7 suras in succession being a multiple of 19 is 1/ 19. In these suras
the said letters are used 2147 (113x19) times.
2- There is no apparent reason for the total of digits in the fre-
quencies of combination letters (Ha, Meem) of the seven chapters to
be 113 as well. We have to calculate the probability of getting the
number 113 for the total of digits. We have to find in which interval
that number has the probability of occurrence, in order to be able to
calculate the probability in question.
We know that the total number of repetitions of letters “Ha” and
“Meem” is 2147. No matter how those letters are distributed

394

MATHEMATICS AND 19

throughout the suras, 2147 will not be spoiled, and the probability of
that number’s being a multiple of 19 will still be 1/19. But the total
of digits of letter numbers in each sura may total up to 113; that num-
ber could be inferior or superior to 113. I prepared two imaginary
tables in order to show how inferior or superior the total of the digits
could be when the total of “Ha” and “Meem” initials is 2147. By
doing so, we will learn the extent of the interval and we will be able
to make the probability calculation of digits.

The example for the inferior number


40 101 400 1+0+1+4+0+0 6
41 100 301 1+0+0+3+0+1 5
42 100 100 1+0+0+1+0+0 2
43 102 110 1+0+2+1+1+0 5
44 101 320 1+0+1+3+2+0 7
45 100 112 1+0+0+1+1+2 5
46 100 100 1+0+0+1+0+0 2

Total 704 1443 32


The example for the superior number


40 99 198 9+9+1+9+8 36
41 99 298 9+9+2+9+8 37
42 99 298 9+9+2+9+8 37
43 99 198 9+9+1+9+8 36
44 99 198 9+9+1+9+8 36
45 99 198 9+9+1+9+8 36
46 99 66 9+9+6+6 30

Total 693 1454 248


395


In order to have 113, our interval is approximately between 32
and 248. This interval consists of more than 200 numbers. I will
round it to 200 in order to make our calculation easier. So the prob-
ability of getting a whole number like 113 from this interval is
1/200.
Up till now, our probability calculation has been equal to 1/19 x
1/200.
3- When we remember that the 2nd verse of the 42nd sura divides
the “Ha-Meem” initialed suras into two equal parts, and when we
examine the first part of the 40th, 41st and 42nd suras, we see that the
total of the initials used here is 1121 (59x19), and that is a multiple
of 19. When we add this to our probability calculation, the result is
1/19 x 1/200 x 1/19.
You should be careful in one respect; we are calculating only for
the first group, which consists of three suras whose initials are a mul-
tiple of 19. But we should not calculate the second group’s initials’
being a multiple of 19. Because if a whole is a multiple of 19 and if
one part of this whole is a multiple of 19 as well, then the other part is
automatically a multiple of 19, too. This is a mathematical property.
We calculated the probability of the whole as the multiple of 19 (our
calculation for the seven suras), then we calculated the probability for
the first part (first three suras) so we should not add the second part
(the last four suras) to our reckoning.
We saw that in the first “Ha-Meem” group, the total of digits of
the numbers indicating the frequency of initial letters is 59, which is
the same as the total of the repetition numbers for that particular
group. Thus, we should add this point to our probability calculation.
If we make imaginary tables as before, we shall see that there is an
interval that consists of more than 50 whole numbers. So the proba-
bility of having a number like 59 from this interval can be represent-
ed by 1/50. While we add this result to our probability, we should
not add the same probability to the second table.
Let us calculate now the probability of “Ha-Meem” initials that
occur in the Quran according to our previous explanations:

1/19 x 1/200 x 1/19 x 1/50 = 1/3,610,000

This shows that the code 19 presents a probability of 1/3,610,000
with its relation to “Ha-Meem” initials. Even this small part of code

396

MATHEMATICS AND 19

19 is miraculous. If we calculated all the probabilities of the data relat-
ed to code 19, imagine what the result would be!
If we group “Ha-Meem” initialed suras as 41-42-43 and 40-44-45-
46, we are faced with the same characteristics. Let’s look at the tables:


41 48 276 4+8+2+7+6 27
42 53 300 5+3+3+0+0 11
43 44 324 4+4+3+2+4 17

Total 145 900 55
Grand Total 1045 (19x 55)


40 64 380 6+4+3+8+0 21
44 16 150 1+6+1+5+0 13
45 31 200 3+1+2+0+0 6
46 36 225 3+6+2+2+5 18

Total 147 955 58

Grand Total 1102 (19x 58)

Some of you may wonder why I did not include these tables in our
probability calculation. If we add these tables to our calculation we
have to multiply 1/19 x 1/50 = 1/950 with our result. When we
divided the suras as 40-41-42 and 43-44-45-46 we had a logical rea-
son. But dividing in this manner we cannot come up with any logical
reason. Maybe someone can find a reason for this, as this division may
be related to the meanings of the suras or something similar. But as I
could not find a reason, I did not take the previous tables into account.

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For 1400 years, people wondered why there were initial letters at
the beginnings of 29 suras. The reason for this is now clarified by the
code 19. For those who want to go further and be free from their sus-
picions and closer to God, 19 is a mediator.


We obtain mathematical data on the number 19 mostly from
Basmalah and initial letters. The Basmalah with its 19 letters, and the
initial letters which are at the beginning of the suras guard the Quran
against any harm.

30- Over it is 19.
74-The Hidden, 30

There are other miraculous formations related to 19 besides the
Bamalah and the initial letters. The information I gave about the
numbers in the Quran and the remarkable points in the sura The
Hidden are perfect examples. Since the scope of our book is not large
enough to give all the data on 19, I have to limit its content about this
miracle.

THE 19TH SURA FROM THE END: THE HANGING

When we count back from the end of the Quran 19 suras, we come
across the sura Alaq (The Hanging). The number of verses in the sura
The Hanging is 19.

How many verses are there in the 19th sura from the end? 19

The first 5 verses of the sura The Hanging are said to be the first
verses to be revealed; that may well be so, since these first 5 verses
consist of 19 words and 76 (19x4) letters. Since I obtained this infor-
mation from a hadith, I can not attest to its validity, as some people

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MATHEMATICS AND 19

may object. But it is interesting that the 19th sura from the end con-
sists of 19 verses.
In addition, the only sura whose last word is “God” is the 82nd
sura (The Shattering), and this sura consists of 19 verses. This sura is
the first sura of the Quran that has 19 verses. And the word “God,”
used as the last word of this sura, is the 19th occurence of the word
“God” in the Quran when counted from the end.

How many verses are there in the sura the
19
Shattering?

When we count back from the end of the Quran,
how many times does the word “God” appear 19
until the last word “God” in the sura The
Shattering?

Additionally, if we look at every sura from the beginning of the
Quran with a prime number as its number of verses, the 19th such sura
is 82 (The Shattering), and this sura is the first one having the prime
number 19 as its number of verses.
The mathematical miracle of the Quran proves that the number of
verses and the order of suras are arranged by God. All the data we
have seen throughout this book prove this.
Some researchers wrote all the verse numbers consecutively
according to various rules and formed new numbers, which were mul-
tiples of 19. In order to use these numbers, this operation needs to be
valid in the light of probability calculations. As I have no such proba-
bility calculation, I abstain from commenting on these numbers. Let
us give an example of this hypothesis: If we write the verse numbers
of a sura one by one after the total number of verses of each sura (such
as 712345672861234...), we arrive at a number consisting of 12692
(19x668) figures and this number is said to be an exact multiple of 19.
This hypothesis seems interesting, but I make no claims since I have
not taken into account the numbers consisting of many figures with-
in the limits of the probability calculation, and I have not checked the
numbers for their correctness.
As I mentioned before, I have not discussed in this book all the
claims and data that are related to the code 19. The code 19 in the

399


Quran has more aspects than are covered by this book. I plan to write
a detailed book about this subject in the future.

SIGN, EVIDENCE, WORD AND 19

As I have mentioned, most of the words rendered as “sign” or “mir-
acle” in the translations of the Quran stem from only one word in
Arabic: “ayat.” I stated that 19 was a miracle of God. Here, the word
“miracle or sign” (ayat) related to 19 is used 380 (19x20) times to
mean the signs of God. (This word means the sign of kingdom in
verse 2:248 and it also implies the signs that human beings display in
verse 26:128. Since these usages do not mean the signs of God, the
count does not include them).

The number of uses of the word “ayat,” which 380
implies the signs (miracles) of God (19x20)

The miracle of 19 is a clear evidence of God. The word “bayyina”
(evidence) is used 19 times in the Quran.

The number of uses of the word “bayyina”(evidence) 19

The Quran is the word of God and 19 is the miracle manifesting
itself in the words of God. As you can see, there is a connection
between the word “word” (kalam) and 19. The words “kalam,
kalimah” are used 38 (19x2) times to mean the words of God.
(These words are used 12 times to mean the words of human beings.)

The number of uses of “word” (kalam, 38
kalimah) which imply the words of God (19x2)

RELATIONSHIP BETWEEN GOD AND MAN AND 19

We can witness code 19 in the verbs that show the relation between
God and man in the Quran. As we have seen in the last example and

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MATHEMATICS AND 19

in others prior to that, the code 19 is not only related to the count-
ing of words, but the meanings and the contexts of the words are
important as well. For instance, as we have seen, the two “ayat” words
(sign) are used to indicate the “signs” human beings show. When we
exclude these two words, the number is 380 (19x20). It had to be like
this since 19 is a sign of God. Consequently, the word “ayat” related
to 19 is the word “ayat” meaning the sign of God. Of course, when
the word “ayat” is counted, it is the word “ayat” meaning the proof
of God that is counted.
Now, we should examine whether the verbs indicating the rela-
tionship between God and man are related to the code 19 or not; for
this, the verbs emphasizing the relationship between God and man
should be counted. Let us examine six examples, which were studied
extensively by Prof. Adib Majul:
The verb “amara:” This verb is used for the orders that God gives.
It is used with this meaning 38 (19x2) times. In its other meaning,
denoting orders given by others, it is used 35 times.

How many times is the verb “amara” used to 38
indicate God’s orders? (19x2)

The sura and the verse numbers of the suras having the verb
“amara,” that signifies God’s orders to man:

Serial
number 1 2 3 4 5 6 7 8 9 10

Sura and verse 2-27 2-67 2-68 2-222 3-80 3-80 4-58 4-60 5-117 6-14
numbers
Serial
number 11 12 13 14 15 16 17 18 19 20

Sura and verse 6-71 6-163 7-12 7-28 7-29 9-31 10-72 10-104 11-112 12-40
numbers
Serial
number 21 22 23 24 25 26 27 28 29 30

Sura and verse 13-21 13-25 13-36 15-94 16-50 16-90 17-16 27-91 27-91 39-11
numbers
Serial
number 31 32 33 34 35 36 37 38 (19x2)

Sura and verse 39-12 40-66 42-15 42-15 66-6 66-6 80-23 98-5
numbers

401


The verb “hakama:” This verb is used 19 times to mean divine
commands and judgment. The commands and judgment of the Book
(the Quran) are God’s commands; in other words, God instructs us
by means of the Book. Thus, instructing and judging by means of the
Book are added to this enumeration. Apart from these uses, this verb
is used 19 times.

How many times is the verb “Hakama” used to
indicate the relationship between God and 19
humans?

The sura and the verse numbers where the verb “hakama” shows
the relationship between God and man:

The verb “khalaqa:” This verb related to God’s creation is used
171 (19x9) times. Apart from these uses, this verb is used 13 times in
reference to creations by those other than God, to express and com-
ment upon the fact that idols cannot create, or as an expression to
describe disbelievers’ beliefs about idols’ creation.

How many times is the word “khalaqa” used 171
for God’s creation? (19x9)

The verb “qada:” This verb explains God’s determination. This
verb is used 38 (19x2) times in relation to God.

How many times is the word “qada” used for 38
God’s determination? (19x2)

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MATHEMATICS AND 19

The sura and verse numbers where the word “qada” is used:

The verb “allame:” This verb means to teach. This verb is used 19
times to express that God teaches directly or by means of His angels.
And this verb is used three times to indicate the teachings of human
beings (5-4, 20-71 and 26-49).

How many times is the word “allame” used for
19
God’s teaching?

The sura and the verse numbers where the verb “allame” is used:

The verb “ehteda:” This verb is used 38 (19x2) times to mean
God’s guiding the righteous. It is used once to mean Jews’ and
Christians’ presentation of a wrong way as a righteous one (2-135).

403


How many times is the word “ehteda” used for 38
God’s guidance? (19x2)

The sura and the verse numbers where the verb “ehteda” is used to
mean God’s guidance:

These represent a partial summary of Cesar Adib Majul’s work on
the relation between 19 and the verbs that indicate God’s signs,
orders, teachings, creation, determination, judgment, and guidance.
Obviously, all evidence related to the code 19 has not been discovered
yet and further research is necessary. The data I have presented are
sufficient to show that this evidence is magnificent and cannot be imi-
tated. I hope that these examples will encourage researchers to study
the mathematical structure and the related semantic fields of the
Quran further.


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MATHEMATICS AND 19

EVEN AND ODD NUMBERS

3- By the even and the odd
89-The Dawn, 3

As you see, the 3rd verse of the 89th sura in the Quran draws attention
to the “even” and “odd” numbers. The word “wa” in Arabic is used
to emphasize the words that succeed it when it is used at the begin-
ning of a sentence (I translated the word “wa” as “by”). Korosh
Cemnishon and Abdullah Jalghoom were inspired by the verse I men-
tioned above and examined the suras and verses of the Quran accord-
ing to even and odd numbers. This examination proves that both the
sura numbers and the verse numbers were arranged in perfect order.
When we want to show the sura numbers and the number of verses,
we indicate them in figures, for example; the sura The Prologue 1:7
(the 1st sura and 7 verses) and the sura The Cow 2:286 (the 2nd sura
and the 286 verses). In the table below, we add 1 and 7 (the sura
number and the number of the verses of the sura The Prologue) and
we get the number “8.” Since the number “8” is an even number, we
write it on the place reserved for even numbers. And we add 3 and
200 (the sura number and the number of the verses of the sura The
Family of Imran), then we get the number “203.” As this number is
an odd number, we will write it in the place where odd numbers are.
We have done the same operation for all other suras and verses of the
Quran, as you can see in the table below. I think that this table alone
is enough to show that the order of suras and verse numbers are pro-
tected and the Quran has a miraculous mathematical structure.

405


Sura number Total of verses Total Even Odd

1 7 8 8 -
2 286 288 288 -
3 200 203 - 203
4 176 180 180 -
5 120 125 - 125
6 165 171 - 171

. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . . . .
. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . . . .

57 29 86 86 -

. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . . . .
. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . .. . . . . . . .
109 6 115 - 115
110 3 113 - 113
111 5 116 116 -
112 4 116 116 -
113 5 118 118 -
114 6 120 120 -
Total 6555 6234 - 6234 6555

The total of sura numbers in the Quran is 6555; the total of the
odd numbers in the table is also 6555. These two numbers are equal,
although independent from each other. Moreover, the total of the
number of verses in the Quran is 6234 and the total of the even num-
bers in the table is 6234. They did not have to be equal but they are.
The equality of these numbers is one of the countless proofs that all
the sura numbers and the number of the verses of the Quran are
arranged by divine wisdom.

We know that the number of the suras in the Quran is 114 (19x6).
If we write 19 in the form of 10+9, we have 6x(10+9). From this
equation we obtain 60, and this number represents the number of
suras whose total verses are even numbers. From this equation we also

406

MATHEMATICS AND 19

obtain 54, which is the number of the suras whose total verses consist
of odd numbers. The sura numbers of 30 of these 60 suras are odd
numbers and the sura numbers of the other 30 of these 60 suras are
even numbers. The sura numbers of 27 of the 54 suras are odd num-
bers and the sura numbers of 27 of these 54 suras are even numbers.
And their frequency may be given as follows: 3x(10+9). Thus, we get
30 and 27.

114=6x19=6x(10+9)=(6x10)+(6x9)=60+54
57=3x19=3x(10+9)=(3x10)+(3x9)=30+27

We have four groups. Let us give an example for each group:

1. Suras with odd numbers- the number of verses with odd num-
bers. Example: The sura The Prologue (1st sura, 7 verses)
2. Suras with odd numbers- the number of verses with even num-
bers. Example: The Family of Imran (3rd sura, 200 verses)
3. Suras with even numbers- the number of verses with odd num-
bers. Example: The Cattle (6th sura, 165 verses)
4. Suras with even numbers- the number of verses with even num-
bers. Example: The Women (4th sura, 176 verses)

We can show the table that contains the four groups:

114 SURAS

60 54
(THE SURAS WITH AN (THE SURAS WITH AN
EVEN NUMBER OF VERSES) ODD NUMBER OF VERSES)

30 30 27 27
EVEN ODD EVEN ODD
NUMBERED NUMBERED NUMBERED NUMBERED
SURAS SURAS SURAS SURAS

If you change the place of a single verse in a sura, the system is
upset. For instance, if the sura The Prologue consisted of 8 verses, the
system would change, and if the sura The Family of Imran were the

407


2nd sura (it is the 3rd sura of the Quran), this mathematical system
would change again. Only if we added 2 or 4 verses (even numbers)
to an even total or subtracted 2 or 4 verses from an even total, the
numbers in the table above would not change. However, if we added
any number to the odd totals, all the data in the table would change.
If we changed the places of a sura whose sura number is an even num-
ber and a sura whose sura number is an odd number, all the data
would change and the system would be upset once again. To insist
that the origin of such a table is by coincidence may be due to igno-
rance of the probability assumptions or a result of pure stubbornness.
God draws our attention to the fact that He has numerically struc-
tured the Book (83rd sura, 9th and 20th verses). He also refers to the
“even” and “odd” numbers. These tables we examine will help us to
perceive the wisdom of God.
We can examine the suras in two groups:

1. Homogeneous Suras.
2. Heterogeneous Suras.

The homogeneous suras consist of the suras whose sura number
and total verse number are both odd or are both even. The heteroge-
neous suras consist of the suras whose sura number is even when the
total verse number is odd, or vice versa. There are 57 homogeneous
and 57 heterogeneous suras. You can understand this better by fol-
lowing the table:

114 SURAS

HOMOGENOUS SURAS HETEROGENEOUS SURAS

57 SURAS 57 SURAS

30 SURAS 27 SURAS 30 SURAS 27 SURAS
even sura odd sura even sura odd sura
number number number number
even total odd total odd total even total
verses verses verses verses

408

MATHEMATICS AND 19

As the total of the sura numbers and verse numbers are meaningful
in relation to their being even and odd, so the number of even and odd
suras and the number of even and odd verses are meaningful, as can be
seen in the symmetrical tables. We should add that there is more, and
this proves the divine design regarding even and odd.
We have seen that the total of the sura numbers in the Quran is
6555. This number is also equal to the total of the odd numbers on
the table. The total of the numbers in succession is counted with the
help of the following formula: nx(n+1)/2. Thus, we can count the
total of the sura numbers in the Quran like this:

114x(114+1)/2=6555

Jordanian researcher Jalghoom thought that there were 60 suras
that had verses whose total number was an even number and 54 suras
that had verses whose total number was an odd number. And then he
divided this formula into two parts and wrote them as follows:

60x(114+1)/2=3450
54x(114+1)/2=3105
Total=6555

Here, we come across an interesting conclusion: the total of the
sura numbers of the suras with verses whose total number is an even
number is 3450, and the total of the sura numbers of the suras with
verses whose total number is an odd number is 3105.
Let us explain the example I have given above in terms of its con-
clusion: let us take the 3rd and 17th suras. The 3rd sura consists of 200
verses; that means that the 3rd sura is a sura with verses whose total
number is an even number. The 17th sura consists of 111 verses; that
means that the 17th sura is a sura with verses whose total number is an
odd number. Let us suppose that the sura numbers of these suras were
exchanged. In that case, if you added the sura numbers of the suras
with verses whose total number is an even number, the result would
be 3464. If you added the sura numbers of suras with verses whose
total number is an odd number, it would make 3091. Thus, the data
we have in that equation would change.
It means that even if you changed the order of two suras in the
Quran, this mathematical table would have to change. And this shows

409


that the sura numbers of the Quran were arranged by heavenly means
and that this arrangement will not accept even a single change.
If we divide the Quran into two parts, the first part ends at the 57th
sura, the sura Iron (Hadid). If we add the sura numbers of the first 57
suras, it makes 1653. If we multiply the sura number of the sura Iron
(57) with the number of verses in the Iron sura (29), we have:
57x29=1653 (19x87). Thus, when we examine the Quran by dividing
it into two parts, the sura Iron implies that we are going to have inter-
esting mathematical data.

The total of the numbers of suras in the
first half of the Quran 1653 (19x87)
(1+2+3+................+55+56+57)

Multiplication result of the last sura’s
number(57) in the first half of the 1653 (19x87)
Quran by the number(29) of verses in
that sura

There are 29 odd-numbered and 28 even-numbered suras in the
first part of the Quran. There are 28 odd-numbered and 29 even-
numbered suras in the second part of the Quran. This is because of a
mathematical property, because all numbers following one another
show this characteristic. However, it is interesting that while there are
28 “heterogeneous” and 29 “homogeneous” suras in the first part of
the Quran, there are 29 “heterogeneous” and 28 “homogeneous”
suras in the second part. This conclusion is not the result of a mathe-
matical property. This is one of the endless miracles of the Quran.
(Please remember the table about homogeneous and heterogeneous
suras.)

Please examine the table:

410

MATHEMATICS AND 19

114 SURAS

First half of the Quran Second half of the Quran

29 odd 28 even 29 even 28 odd
numbered numbered numbered numbered
suras suras suras suras

29 28 29 28
homogenous heteregenous heteregenous homogenous
suras suras suras suras

The examination of the sura numbers and the number of verses in
the Quran as “odd” and “even” is enough to prove that the order of
suras and the number of verses in the Quran were arranged by heaven-
ly means and the mathematical system protects this structure. This book
presents endless examples showing that it is beyond human ability and
was revealed by The Creator.

FRIGHTENED ONES

In this book, I have tried to give the basic data for the mathematical
code in the Quran, to make the book readable. I also wanted to
address a different reader group who are interested in mathematics; I
examined subjects relating to prime numbers and probability calcula-
tions which require some knowledge of mathematics. I tried to pres-
ent the subject as simply as I could. If you have any difficulty in under-
standing certain parts of the book, I advise you to look through the
parts that seem clear to you and read the parts that seem difficult with
someone who has knowledge about these subjects.
This mathematical miracle of the Quran is common to all
Muslims (submitters to God alone) regardless of which religious sect
they adhere to, since this miracle belongs to the Quran and the
Quran has drawn attention to it. Nonetheless, besides disbelievers, I
see a great number of people who believe in Islam but do not appre-
ciate this miracle as they should. Many people are blindfolded to this

411


miracle: they are like people who think that the sun will vanish if they
close their eyes. Thus, the sura expressing the code 19 in the Quran
draws attention to the people who turn a deaf ear to the messages of
God:

49- Why then do they turn away from the Reminder?
50- As though they are frightened asses
51- Fleeing from a lion

The miracles cannot be understood by people who approach them
like football fanatics. The miracles performed by the prophets prior to
Muhammad caused an increase in the fanaticism of many disbelievers.
To understand these miracles, one must have a careful mind and a
conscience free from prejudice, stubbornness and arrogance. The
people who approach them saying, “How can I deny?” instead of say-
ing, “How can I understand? What is the truth?” can never profit
from miracles. These people, instead of asking, “How can I become a
person of whom God may approve?” ask, “How can I ingratiate
myself with relatives and friends?” The people afraid of being in con-
flict with their surroundings rather than with God cannot understand
God’s signs.

WHAT HAVE WE GAINED SO FAR?

We have seen that the mathematical code in the Quran is not a mere
embellishment. The Quran draws our attention to 19, saying that,
“This is one of the greatest.” (74:35). And we have seen again that
the mathematical code in the Quran is a system that actually protects
the Quran and corrects man’s mistakes. This system presents the wis-
dom that has been a subject of wonder for 1400 years. We have exam-
ined the data about the miracle of 19 and other mathematical data in
the Quran throughout the book. I shall give ten examples of what we
have gained from the mathematical miracle of the Quran:

1. The claim of the 23rd and 24th verses of the sura The Cow that
people will not be able to imitate even one sura of the Quran is con-
firmed rationally and objectively by the mathematical miracle of the

412

MATHEMATICS AND 19

Quran. It is now understood that all the suras, and even the verses of
the Quran, are like the pieces of a big puzzle. If you destroy even one
piece, you destroy the entire mathematical system in the Quran. The
existence of this mathematical system in the Quran depends on every
one of these parts, so one sura of the Quran represents the whole sys-
tem. The Creator of the whole system is the Creator of each sura.
Even one sura has all the power of the system. What a fascinating sys-
tem it is!
2. Once the code 19 was understood, the reason why the 30th and
31st verses of the sura The Hidden drew attention to 19 became clearer:
it is a figure that has been changing wrong beliefs and has been instru-
mental in dispelling traces of doubt in the hearts of monotheists.
3. The meaning of the verse; “Surely, We have sent down a
Reminder, We, and We are protecting it” (15:9) is understood bet-
ter when it was proven that God protects the Quran with a mathe-
matical code. For example, the code 19 proved that the word “bas-
tatan” in the Quran was not written with the letter “Sad,” but with
the letter “Seen.” This shows that the code 19 is an active protector.
God states in the verses that He protects the Quran Personally. It is
clear that the code that the Quran calls attention to and that God
placed in the Quran, protects the Quran. The mathematical miracle
has helped us to understand this fact.
4. The code 19 has shown why the Quran consisted of 114 suras
and it has also proved that the number of verses and the order of the
suras in the Quran were arranged by heavenly means.
5. It is now understood why the Basmalah is in the form of
“Bismillahirrahmanirraheem” and why it is not in the form of
“Bismihuazizulkarim” or “Bismihusubhanehu.” It shows why the
Basmalah does not consist of other names of God. The group of
words most frequently repeated in the world is coded by 19 and is
miraculous.
6. The miracle of 19 explains why the Basmalah was not at the
beginning of the sura Repentance, which is the 9th sura of the Quran,
although it is at the beginning of all the other suras. (Please remem-
ber the missing Basmalah is in the sura the The Ant, which is the 19th
sura from the 9th sura).
7. The code 19 has given the reason why some numbers in the
Quran were mentioned in a different way. For instance, the number
309 in the 18th sura is described as 300 and 9. The wisdom of these

413


unique expressions of numbers has been understood thanks to the
code 19 (If the number 309 had been stated directly, then the total
of the numbers in the Quran would not be a multiple of 19).
8. The reason why some suras in the Quran started with initial let-
ters was a cause for wonder for 1400 years. Before the code 19 in the
Quran was discovered, there was groundless speculation. This secret,
which had remained hidden for 1400 years, was revealed thanks to 19,
which is described as “one of the greatest” in the Quran.
9. The probability calculations emphasize that it is impossible for
man to have created this miracle, that is not a matter of coincidence.
This shows why the person who said, “This is nothing but the word
of a human,” (74-The Hidden, 25) was answered by the code 19.
Moreover, code 19 gives visual presentations, we can see these pre-
sentations in the tables, all data indicated and verified, so that the fol-
lowing verse is understood better: “It is tablets for people.” (74-The
Hidden, 29).
10. Besides the Quran’s literary appeal, which can only be under-
stood with a good knowledge of Arabic, the mathematical miracle
uses the universal language of mathematics. For the universal Book a
universal miracle! God, who wrote the universe in the language of
mathematics, also wrote the Book He sent down for guidance in the
language of mathematics, and the data we produced about the math-
ematical code in the Quran proves this miracle.

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THE LAST WORDS

FROM THE BIG BANG TO MOTHER’S WOMB,
FROM UNDER THE SEAS TO MATHEMATICS

Throughout this book, I have examined subjects like the creation of
the universe with the Big Bang, the account of our development in
our mother’s wombs, the description of the inner waves in the seas,
the mathematical miracle in lexical concordance and finally, the mira-
cle 19. We have witnessed the extraordinary evidence of the Quran on
different subjects. The Quran is sufficient for people who look for
signs and miracles to believe in religion.

51- Is it not sufficient for them that We have revealed the
Book to you which is read out to them? It is indeed a grace
and reminder for people who believe.
29-The Spider, 51

The book that presents all these miracles is coded miraculously in
a mathematical system. The Quran, which describes the disbelievers’
psychology, tells us that all these people who do not have any inten-
tion of believing in spite of all these miracles will continue not to
believe. There is an example in the Quran that describes the disbe-
lievers’ minds in their own words:

132- They said: “No matter what kind of sign you show us,
to bewitch us, we will not believe in you.”

415


THE PATHS IN FRONT OF US

You have read about the miracles of the Quran in this book. Now
there are several options before us. I can sum up our ideas about these
options as follows:
1- You can deny that the Quran is God’s miraculous book: If
you choose this option, your life Hereafter will be in peril. The
Quran, that shows all these signs, is at the same time a hope for
mankind. The Quran tells us over and over again that we will not van-
ish after we die, and that the Creator who created us will recreate us.
Disbelieving and rejecting the message of the Quran, its prophecies
and miracles is the result of a stubbornness that will only injure the
disbeliever.
2- You can witness God’s miracle and you can accept that the
Quran is God’s word. But you will continue not to spare enough
time for God and religion and you do not apply the Quran’s mes-
sage to your life even though you believe in it: This means you
have not profited enough from the Quran and from its miracles. Do
not forget that these signs approve the Quran’s message. The Quran
tells us that the existence of God is more important than anything
else, and that even though this world will end one day, life in the
other world will last forever. You should consider the importance of
God’s existence, the other world, the shortness of this world’s life,
death, and the fact that all our organs and our body are given to us by
God. You should also consider that the miracles of the Quran are the
signs that prove the Quran’s message.
3- You can see God’s miracle and you can accept that the
Quran is God’s word. You will try to remember God and live as
He has ordered. But as time passes, you can get used to the
Quran’s miracles and the impact of those miracles may sink into
oblivion. Then God may not be in your mind as often as He had
been and you may start adopting an attitude and lifestyle in con-
tradiction to God’s law: Therefore our advice to you is to read the
Quran frequently. You should go over the Quran’s miracles and
remember that even though time passes, the Quran and its miracles
will not lose any of their value.
4- You can accept that the Quran is God’s word and His mir-
acle and you can intend to live as the Quran orders, either before
reading this book or after reading it: This is what the Quran wants.

416

THE LAST WORDS

Our intention in writing this book was to make a contribution,
although on a humble scale. To turn to the Creator every second for
a lifetime... We must not forget the blessing and generosity of our
Creator. We must always appreciate having faith based on knowledge
and being blessed by eternal hope. We must always feel the gratitude
of being created out of nothing.

THE BIGGEST CLAIM:
AN UNCHALLENGEABLE MIRACLE

To say that the Quran is God’s word is a big assertion. We can even
show two alternatives for those who deny that the Quran is the word
God:
1. Either the Quran is the greatest truth (What can be more impor-
tant than the words of the Creator of all things?)
2. Or the Quran is the greatest lie. (What can be a bigger lie than
saying that it is from God?) There is no bigger deception than
attributing it to Him, since there cannot be a greater entity than He.
No one can say that the Quran is an ordinary book. Even disbeliev-
ers do not accept this. And all the signs we have seen throughout this
book take place in the Book (the Quran), which has the greatest claim
and is the most extraordinary book. All the signs throughout the book
demonstrate that the Quran’s claim is true; this book with its ultimate
claim is an unchallengeable miracle. A “lie” does not and cannot suit a
book that is 100% correct on subjects so different from each other. After
all the things we have learned in this book, let us answer the questions
we ask. (Some of the answers we gave for the Quran are also acceptable
for the other books God sent through the other prophets.)
- Is there another book that places God in the center of life and
gives Him the value He deserves?
- No.
- Is there another book on earth with a greater claim than this?
- No.
- Is there another book on earth that explains events that could not
be known 1400 years ago, all of its information true, from the depths
of space to beneath the seas, from development in our mother’s
wombs to the end of the universe?
- No

417


- Is there any other serious book that gives meaning to life, says
there is an afterlife and gives mankind the hope it needs?
- No
- Is there another book that, while achieving all these, also has a
mathematical code system and maintains the wholeness in its meaning
and code?
- No
- Is there another book that confirms all the prophets throughout
history, Noah, Moses and Jesus... the prophets who brought a com-
mon message? A book that approves of all the prophets and their
books, since it is the last book?
- No
- Is there really another reliable book that we can choose as a guide
for ourselves?
- No
- Does the Quran have an alternative?
- No
- Do the disbelievers have any excuse?
- No

All the data show that the book that has the ultimate claim is also
the ultimate and unchallengeable miracle. The miracles of the Quran
never end; a new miracle is revealed every day:


418

GUIDE TO PRONUNCIATION

For proper names and some other words in this book, original Turkish
spelling has been used. The following is a short guide to pronouncing these
words.

Vowels in Turkish are pronounced as in French or German:
a - as in father
e - as in met
i - as in big
o - between the o in role or the au in author
u - as in rule

In addition, there are three other vowels that do not occur in English:
› - undotted i, pronounced as the vowel sound in the second syllables of
words such as herbal or function
ö - as in German
ü - as in German

Consonants are pronounced as in English, except for the following:
c - as j in jam, e.g. cami (mosque) = jahmy
ç - as ch in chat, e.g. çorba (soup) = chorba
g - as in get, never as in gem
¤ - is almost silent and tends to lengthen the preceding vowel
ﬂ - as in sugar, e.g. çeﬂme (fountain) = cheshme

420

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