Jumaat, 26 November 2010

Mencari Wanita Cantik Atau Mencari Kecantikkan Wanita

Ada ungakapan yang mengatakan sukarnya mencari wanita yang solehah sama mencari gagak putih. Ungkapan ini ada kebenarannya, terutama kita yang hidup di akhir zaman ini. Namun apa pun cabarannya, wanita yang solehah tetap menjadi idaman lelaki, khususnya lelaki yang beriman. Malah, lelaki yang jahat sekalipun, tetap inginkan wanita yang solehah sebagai pasangan hidupnya. Apa nak dihairankan, bukankah si pengotor pun sukakan kebersihan?
Secara ringkas mencari isteri yang solehah mestilah bermula dengan ilmu. Kita mesti ada ilmu tentang ciri-ciri wanita solehah. Dengan ilmu kita boleh menyuluh sifat-sifat seorang wanita yang solehah secara ilmiah. Tanpa ilmu, kita akan terkeliru, yang mana intan, yang mana kaca. Untuk mendapat ilmu, kita perlulah mengaji dan mengkaji isi kitab-kitab, buku-buku dan menghadiri majlis pengajian yang disampaikan oleh para ustaz dan alim ulama.
Menerusi ilmu, kita dapati terlalu banyak kriteria seorang wanita yang solehah. Antara ciri-ciri wanita solehah itu ialah menjaga solat, taat ibu bapa, berakhlak, menutup aurat dan lain-lain perintah dalam ajaran islam. Itu baru soal lahiriah yang ketara oleh penglihatan mata. Namun ciri wanita solehah bukan sekadar sifat luaran, tetapi ia juga menyentuh sifat dalaman seperti memiliki sifat sabar, redha, syukur, pemurah dan lain-lain.
Jika ini menjadi ukuran, mencari solehah memanglah sukar sebab menilainya samalah seperti meneropong ke dalam hati seseorang. Kata orang, yang menutup aurat pun belum tentu solehah. Kata orang ‘kulit’ yang baik belum tentu isinya juga baik. Jadi bagai mana ya? Jangan dipersukarkan. Mari kita permudahkan. Caranya cukup ringkas dan mudah. Tidak payah bersusah payah hendak mengukur atau ‘meneropong’ iman dan taqwa orang lain. Caranya ialah: Jadikan diri kita dahulu calon suami atau lelaki yang soleh!
Kenal pasti dahulu ciri-ciri suami yang soleh, kemudian bina semua ciri itu di dalam diri sendiri terlebih dahulu. Muhasabah pula soal hati, soal dalaman... muhasabah iman dan taqwa kita sendiri. Bisikan ke hati, apakah kita telah menjadi seorang lelaki yang soleh atau sekurang-kurangnya sedang berusaha menjadi soleh? Padankan sifat-sifat orang yang soleh dengan diri sendiri. Sudah atau belum? Jawab dengan jujur. Hai itu sukar, kan? Memang sukar. Tetapi tentunya jauh lebih mudah daripada hendak mengukur iman di hati orang lain.
Inilah kaedah yang paling tepat untuk mendapat isteri yang solehah. Mungkin cara ini agak lambat, tetapi inilah cara yang paling tepat. Kaedah ini ada kelebihannya. Sebab kunci kejayaannya terletak pada diri kita sendiri. Lebih cepat kita membina sifat- sifat soleh...maka lebih cerahlah peluang untuk mendapat isteri yang solehah. Semuanya bermula dangan usaha terhadap diri kita sendiri.
Kita harus malu kepada Allah (dan diri kita sendiri juga), jika kita inginkan jodoh yang baik sedangkan diri kita tidak baik. Kekadang lucu juga bila mendengar cerita betapa ada pemuda yang tunggang-langgang hidupnya di bandar, kaki botol, berpeleseran, berjudi dan lain-lain perbuatan maksiat tetapi bila hendak berumah tangga minta ibu carikan wanita yang solehah di kampung.



Apa pandangan kita tantang ini? Apakah kaedah ini boleh berjaya? Jika anda seorang wanita, sanggupkah anda menerima lelaki yang semacam itu? Saya tidak persoalkan kewajaran kita mendidik selepas berkahwin nanti, tetapi jika diberi pilihan apakah pilihan anda? Tentu anda menolak calon suami sedemikian. Pada kaum lelaki yang seperti itu, kita ingin mengingatkan, tergamakkah kita menipu orang lain dan menipu diri sendiri apabila kita inginkan yang baik sedangkan kita tahu akan keburukan diri sendiri?
Jadi marilah kita segera tamatkan penantian akan kedatangan wanita solehah itu dangan mempercepatkan pambinaan ciri-ciri seorang lelaki yang soleh pada diri sendiri. Ubahlah diri, untuk merubah orang lain. Tegasnya, jika kita menjadi soleh, maka solehah akan muncul dengan sendirinya. Ingat, jadilah soleh, bukan carilah solehah. Yakinlah janji Allah melalui firman-Nya: “...dan wanita-wanita yang baik untuk lelaki-lelaki yang baik...” (An-Nur: 26)
Namun jika belum ketemu juga, bisikan ke dalam hati... Aku belum lagi menjadi soleh, sebab itu Allah belum kurniakan aku seorang wanita yang solehah sebagai isteri! <3

 ~ Sumber http://genta-rasa.com ( Ustaz Pahrol Mohd Juoi)

Khamis, 25 November 2010

The Levels of Prayer - What Level are You At





Ibnul-Qayyim Al-Jawziyyah (rahimahullaah) said:

And mankind, with regard to their performance of prayer are in five levels:

The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudhoo (ablution) properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his wudhoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytaanor Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord Azzawajall, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord Azzawajall, delighted with Him.

The First type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer, the delight and pleasure of his eye, will have the nearness to his Lord Azzawajall made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

(Source: Al-Waabil us-Sayyib)


Now think about this, what level do you think you are in?
Are you sure?
Could be better, right?
This is kinda scary.
A true fight to the finish.


~ Source http://www.missionislam.com

The Qur'an And Modern Science

Taken from: "The Origin of Man", by Dr. Maurice Bucaille.

 
Introduction
From The Origin Of Man
Misconceptions
Scientific Errors
Text Of Qur'an Uncorrupted
Unexpected Discoveries
Interest To Men Of Science
 
INTRODUCTION
Dr. Maurice Bucaille is an eminent French surgeon, scientist, scholar and author of "THE BIBLE, THE QUR'AN AND SCIENCE" which contains the result of his research into the Judeo-Christian Revelation and the Qur'an. It is a unique contribution in the field of religion and science.
Being an outstanding Scientist, he was selected to treat the mummy of Merneptah (Pharaoh), which he did. During his visit to Saudi Arabia he was shown the verses of the Holy Qur'an in which Allah says that the dead body of the Pharaoh will be preserved as a "Sign" for posterity. An impartial scientist like Dr. Bucaille, who (being also a Christian) was conversant with the Biblical version of Pharaoh's story as being drowned in pursuit of Prophet Moses. He was pleasantly surprised to learn that unknown to the world till only of late, the Holy Qur'an made definite prediction about the preservation of the body of that same Pharaoh of Moses' time. This led Dr. Bucaille to study the Holy Qur'an thoroughly after learning the Arabic language. The final conclusion of his comparative study of Qur'an and the Bible is that the statements about scientific phenomena in the Holy Qur'an are perfectly in conformity with the modern sciences whereas the Biblical narrations on the same subjects are scientifically entirely unacceptable.
FROM THE ORIGIN OF MAN
As most people in the West have been brought up on misconceptions concerning Islam and the Qur'an; for a large part of my life, I myself was one such person. Let me cite one or two specific examples to indicate the kind of inaccurate ideas generally current.
MISCONCEPTIONS
As I grew up, I was always taught that 'Mahomet' was the author of the Qur'an; I remember seeing French translations bearing this information. I was invariably told that the 'author' of the Qur'an simply compiled, in a slightly different form, stories of sacred history taken from the Bible; the 'author' was said to have added or removed certain passages, while setting forth the principles and rules of the religion he himself had founded. There are moreover Islamic scholars today in France whose duties include teaching and who express exactly these views, although perhaps in a more subtle form.
This description of the origins of the Qur'anic text, which is so out of touch with reality, might lead one immediately to assume that if there are scientific errors in the Bible, there must also be errors of this kind in the Qur'an! This is the natural conclusion to be drawn in such circumstances, but it is based on a misconception. We are well aware that at the time of Muhammad - the Qur'anic Revelation took place between 610 and 632 A.D - scientific obscurantism prevailed, both in the Orient as well as in the West.
In France, for example, this period corresponded roughly to the reign of King Dagobert, the last of the Mrovingians. This approach to what was supposedly the Qur'anic text may on first sight seem logical, but when one examines the text with an informed and impartial eye, it becomes clear that this approach is not at all in keeping with reality. We shall see in a moment the truth of this statement, which is obvious from the texts.
Whenever there is textual proof of the existence in the Qur'an of statements that are in agreement with modern knowledge, but which in the Bible are related in a manner that is scientifically unacceptable, the stock response is that, during the period separating the two Scriptures, Arab scientists made discoveries in various disciplines which enabled them to arrive at these supposed adaptations. This approach takes no account whatsoever of the history of the sciences. The latter indicates that the great period of Islamic civilizations, during which, as we know, science made considerable progress, came several centuries after the communication of the Qur'an to the communication of the Qur'an to man.
Furthermore, scientific history informs us that, as far as the subjects dealt with in this present book are concerned, no discoveries were made during, the period separating the Bible from the Qur'an.
When this aspect of the Qur'an is mentioned in the West, however, we are likely to hear it said that while this may indeed be so, nowhere is this fact referred to in the translations of the Qur'an which we possess today, or in the prefaces and commentaries that accompany them.
This is a very judicious remark. Muslim - and indeed non-Muslim - translators who have produced a French version of the Qur'an are basically men of letters. More often than not, they mistranslate a passage because they do not possess the scientific knowledge required to understand its true meaning. The fact is, however, that in order to translate correctly, one must first understand what one is reading. A further point is that translators - especially those mentioned above - - may have been influenced by notes provided by ancient commentators often came to be regarded as highly authoritative, even though they had no scientific knowledge - nor indeed had anybody else at that time. They were incapable of imagining that the texts might contain allusions to secular knowledge, and thus they could not devote attention to a specific passage by comparing it to other verses in the Qur'an dealing with the same subject - a process that often provides the key to the meaning of a word or expression. From this results the fact that any passage in the Qur'an that gives rise to a comparison with modern secular knowledge is likely to be unreliably translated.
Very often, the translations are peppered with inaccurate - if not totally nonsensical - statements. The only way to avoid such errors is to possess a scientific background and to study the Qur'anic text in the original language.
SCIENTIFIC ERRORS
On the subject of man, as well as the other topics mentioned earlier, it is not possible to find any corresponding data in the Bible. Furthermore the scientific errors contained in the Bible - such as those describing man's first appearance on earth, which, as we have seen, may be deduced from the Genealogies that figure in Genesis are not to be found in the Qur'an. It is crucial to understand that such errors could not have been 'edited out' of the Qur'an since the time they first became apparent: well over a thousand years have elapsed since the most ancient manuscripts and today's texts of the Qur'an, but these texts are still absolutely identical. Thus, if Muhammad were the author of the Qur'an (a theory upheld by some people), it is difficult to see how he could have spotted the scientific errors in the Bible dealing with such a wide variety of subjects and have proceeded to eliminate every single one of them when he came to compose his own text on the same themes. Let us state once again, that no new scientific facts had been discovered since the time the Bible was written that might have helped eliminate such errors.
In view of the above, it is imperative to know the history of the texts, just as it is essential to our understanding of certain aspects of the Bible for us to be aware, of the conditions in which it was written.
As we have noted earlier, experts in Biblical exegesis consider the books of Old and New Testaments to be divinely inspired works. Let us now examine, however, the teachings of Muslim exegetes, who present the Qur'an in quite a different fashion.
When Muhammad was roughly forty years old, it was his custom to retire to a retreat just outside Mecca in order to meditate. It was here that he received a first message from God via the Angel Gabriel, at a date that corresponds to 610 A.D. After a long period of silence, this first message was followed by successive revelations spread over some twenty years. During the Prophet's lifetime, they were both written down and recited by heart among his first followers. Similarly, the revelations were divided into surahs (chapters) and collected together after the Prophet' death (in 632 A.D.) in a book: the Qur'an. The Book contains the Word of God, to the exclusion of any human additions. Manuscripts dating from the first century of Islam authenticate today's text, the other form of authentication being the recitation by heart of the Qur'an, a practice that has continued unbroken from the time of the Prophet down to the present day.
UNCORRUPTED NATURE OF THE QUR'AN
In contrast to the Bible, therefore, we are presented with a text that is none other than the transcript of the Revelation itself; the only way it can be received and interpreted is literally. The purity of the revealed text has been greatly emphasized, and the uncorrupted nature of the Qur'an stems from the following factors:
First, as stated above, fragments of the text were written down during the Prophet's lifetime; inscribed on tablets, parchments and other materials current at the time. The Qur'an itself refers to the fact that the text was set down in writing. We find this in several suras dating from before and after the Hejira (Muhammad's departure from Mecca to Medina in 622 A.D.) In addition to the transcription of the text, however, there was also the fact that it was learned by heart. The text of the Qur'an is much shorter than the Old Testament and slightly longer than the New Testament. Since it took twenty years for the Qur'an to be revealed, however, it was easy for the Prophet's followers to recite it by heart, sura by sura. This process of recitation afforded a considerable advantage as far as an uncorrupted text was concerned, for it provided a system of double-checking at the time the definitive text was written down. This took place several years after the Prophet's death; first under the caliphate of Abu Bakr, his first successor, and later under the caliphate of Omar and in particular that of Uthman (644 to 655 A.D.) The latter ordered an extremely strict recension of the text, which involved checking it against the recited versions.
TEXT OF QUR'AN UNCORRUPTED
After Muhammad's death, Islam rapidly expanded far beyond the limits of the area in which it was born. Soon, it included many peoples whose native language was not Arabic. Very strict steps were taken to ensure that the text of the Qur'an did not suffer from this expansion of Islam: Uthman sent copies of his entire recension to the principal centers of the vast Islamic empire. Some copies still exist today, in more or less complete form, in such places as Tashkent (U.S.S.R) and Istanbul. Copies have also been discovered that date from the very first centuries after the Hejira; they are all identical, and all of them correspond to the earliest manuscripts.
Today's editions of the Qur'an are all faithful reproductions of the original copies. In the case of the Qur'an, there are no instances of rewriting or corruption of the text over the course of time.
If the origin of the Qur'an had been similar to those of the Bible, it would not be unreasonable to suppose that the subjects it raised would be presented in the light of the ideas influenced by certain opinions of the time, often derived from myth and superstition. If this were the case, one might argue that there were untold opportunities for inaccurate assertions, based on such sources, to find their way into the many and varied subjects briefly summarized above. In actual fact, however, we find nothing of the kind in the Qur'an.
But having said this, we should note that the Qur'an is a religious book par excellence. We should not use statements that have a bearing on secular knowledge as a pretext to go hunting after any expression of scientific laws. As stated earlier, all we should seek are reflections on natural phenomena; phrases occasioned by references to divine omnipotence and designed to emphasize that omnipotence in the eyes of mankind throughout the ages. The presence of such reflections in the Qur'an has become particularly significant in modern times, for their meaning is clearly explained by the data of contemporary knowledge. This characteristic is specific to the Qur'an.
UNEXPECTED DISCOVERIES
It was not until I had learnt Arabic and read the Qur'an in the original that I realized the precise meaning of certain verses. Only then did I make certain discoveries that were astounding. With my basic ideas on the Qur'an - which to begin with were inaccurate, just as those of most people in the West - I certainly did not expect to find in the text the statements that I in fact uncovered. With each new discovery, I was beset with doubt lest I might be mistaken in my translation or perhaps have provided an interpretation rather than a true rendering of the Arabic text.
Only after consultations with several specialists in linguistics and exegesis, both Muslim and non-Muslim, was I convinced that a new concept might be formed from such a study: the compatibility between the statements in the Qur'an and firmly established data of modern science with regard to subjects on which nobody at the time of Muhammad - not even the Prophet himself - could have had access to the knowledge we possess today. Since then, I have not found in the Qur'an any support given to the myths or superstitions present at the time the text was communicated to man. This is not the case for the Bible, whose authors expressed themselves in the language of their period.
In 'La Bible le Coran et la Science' (The Bible, the Qur'an and Science), which first appeared in the original French in 1976 and which subsequently appeared in English in 1978, I set forth the main points of these findings. On November 9, 1976, I gave a lecture to the Academia de Medecine (French academy of Medicine) in which I explored the statements of the origins of man contained in the Qur'an; the title of the lecture was 'Donnees physiologiques et embryologiques de Coran'(Physiological and Embryological Data in the Qur'an). I emphasised the fact that these data - which I shall summarize below - formed part of a much wider study. The following are some of the points which arise from a reading of the Qur'an:
* A concept of the creation of the world which, while different from the ideas contained in the Bible, is fully in keeping with today's general theories on the formations of the universe;
* Statements that are in perfect agreement with today's ideas concerning the movements and evolution of the heavenly bodies;
* A prediction of the conquest of space;
* Notions concerning the water cycle in nature and the earth's relief, which were not proven correct until many centuries later.
All of these data are bound to amaze anyone who approaches them in
an objective spirit. They add a much wider dimension to the problem studied in the present work. The basic point remains the same, however: we must surely be in the presence of facts which place a heavy strain on our natural propensity for explaining everything in materialistic terms, for the existence in the Qur'an of these scientific statements appears as a challenge to human explanations.
That does not mean to say, however, that the statements in the Qur'an - especially those concerning man - may all of them be examined in the light of the findings of modern science. The creation of man as described in both the Bible and the Qur’an totally eludes scientific investigation of the event per se.
Similarly, when the New Testament or the Qur'an informs us that Jesus was not born of a father, in the biological sense of the term, we cannot counter this Scriptural statement by saying that there is no example in the human species of an individual having been formed without receiving the paternal chromosomes that make up one half of its genetic inheritance. Science does not explain miracles, for by definition miracles are inexplicable, thus, when we read in both the Qur'an and the Bible that man was molded from the ground, we are in fact learning a fundamental religious principle: Man returns from where he came, for from the place he is buried, he will rise again on the judgment.
Side by side with the main religious aspect of such reflections on man, we find in the Qur'an statements on man that refer to strictly material facts. They are quite amazing when one approaches them for the first time. For example, the Qur'an describes the origins of life in general and devotes a great deal of space to the morphological transformation undergone by man, repeatedly emphasizing the fact that God fashioned him as He willed. We likewise discover statements on human reproduction that are expressed in precise terms that lend themselves to comparison with the secular knowledge we today possess on the subject.
INTEREST TO MEN OF SCIENCE
The many statements in the Qur'an that may thus be compared with modern knowledge are by no means easy to find. In preparing the study published in 1976, I was unable to draw on any previous works known in the West, for there were none. All I could refer to were a few works in Arabic dealing with themes treated in the Qur'an that were of interest to men of science - there was, however, no overall study. Over and above this, research of this kind requires scientific knowledge covering many different disciplines. It is not easy, however, for Islamologists to acquire such knowledge, for they possess a mainly literary background. Indeed, such questions hardly seem to occupy a place in their field of classic Islamology, at least as far as the West is concerned. Only a scientist, thoroughly acquainted with Arabic literature, can draw comparisons between the Qur'anic text - for which he must be able to read Arabic - and the data supplied by modern knowledge.
There is another reason why such statements are not immediately apparent: Verses bearing on a single theme are scattered throughout the Qur'an. The book is indeed a juxtaposition of reflections on a wide variety of subjects referred to one after the other and taken up again later on, often several times over. The data on a precise theme must therefore be collected from all over the Book and brought together under a single heading. This requires many hours' work tracking down verses, in spite of the existence of thematic indexes provided by various translators, for such lists may perhaps be incomplete and indeed, in many cases, they often are.

~ Sumber http://www.missionislam.com

Setting the Record Straight: The Miracle of Islamic Science

Excerpted from: Appendix B of 'The Miracle of Islamic Science' by Dr. K. Ajram, Copyright © 1992

The concept that the sciences are exclusively the products of Western minds remains unquestioned by most individuals. A review of any of the standard texts or encyclopaedias regarding the history of science would support this view. As these books are perused, it becomes evident that the only contributors given significant mention are Europeans and/or Americans. It is hardly necessary to repeat the oft-mentioned names: Galileo, Copernicus, Kepler, Bacon, Newton, Da Vinci, Benjamin Franklin, etc. The unavoidable conclusion is that major contributions to the development of the modern sciences by other cultures is minimal. Most texts give little or no mention of the advancements made by ancient Indian, Chinese or, particularly, Muslim scholars.
Western civilization has made invaluable contributions to the development of the sciences. However, so have numerous other cultures. Unfortunately, Westerners have long been credited with discoveries made many centuries before by Islamic scholars. Thus, many of the basic sciences were invented by non-Europeans. For instance, George Sarton states that modern Western medicine did not originate from Europe and that it actually arose from the (Islamic) orient.
The data in this section concerning dates, names and topics of Western advances has been derived from three main sources: World Book Encyclopedia, Encyclopaedia Britannica and Isaac Asimov's 700 page book, Chronology of Science and Discovery. Supportive data for the accomplishments of Islamic scholars is derived from the miscellaneous references listed in the bibliography of this book.
What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.
What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800's A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas' machine. The latter's invention antedates Bacon by 500 years and Da Vinci by some 700 years.
What is Taught: Glass mirrors were first produced in 1291 in Venice.
What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.
What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.
What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.
What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.
What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.
What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.
What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West's first printing devices were made.
What is Taught: Isaac Newton's 17th century study of lenses, light and prisms forms the foundation of the modern science of optics.
What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the "founder of optics. " There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.
What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.
What Should be Taught: This discovery was made in its entirety by al-Haytham (1lth century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.
What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.
What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia's great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.
What is Taught: The Greeks were the developers of trigonometry.
What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.
What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.
What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi's book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi's work.
What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y's. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.
What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.
What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.
What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.
What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.
What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.
What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.
What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.
What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.
What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu'l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.
What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.
What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).
What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy's.
What Should be Taught: Muslim astronomers made numerous improvements upon Ptolemy's findings as early as the 9th century. They were the first astronomers to dispute his archaic ideas. In their critic of the Greeks, they synthesized proof that the sun is the center of the solar system and that the orbits of the earth and other planets might be elliptical. They produced hundreds of highly accurate astronomical tables and star charts. Many of their calculations are so precise that they are regarded as contemporary. The AlphonsineTables are little more than copies of works on astronomy transmitted to Europe via Islamic Spain, i.e. the Toledo Tables.
What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.
What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.
What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon's work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.
What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.
What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).
What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.
What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.
What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach's works were insignificant in comparison.
What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically-based treatise on geography were produced during this period by Europe's scholars.
What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world's first geographical encyclopedias, almanacs and road maps. Ibn Battutah's 14th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.
What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.
What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.
What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.
What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.
What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.
What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.
What is Taught: Galileo (17th century) was the world's first great experimenter.
What Should be Taught: Al-Biruni (d. 1050) was the world's first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.
What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.
What Should be Taught: Islam's surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.
What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.
What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.
What is Taught: Purified alcohol, made through distillation, was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.
What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.
What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.
What Should be Taught: Six hundred years prior to Long, Islamic Spain's Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.
What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.
What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina's works from which it is almost assured that he derived this idea.
What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.
What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.
What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.
What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.
What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.
What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the "Mayo Clinic" of the Middle Ages.
What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the "father of rational surgery." Pare was also one of the first Europeans to condemn such grotesque "surgical" procedures as trepanning (see reference #6, pg. 110).
What Should be Taught: Islamic Spain's illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.
Despite this, barbers and herdsmen continued be the primary individuals practicing the "art" of surgery for nearly six centuries after az-Zahrawi's death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.
Included in az-Zahrawi's legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.
What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome's Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.
What Should be Taught: In the 10th century, Islam's ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy's famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina's and ar-Razi's textbooks.
What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900's as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.
What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first "modern" pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.
What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.
What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az-Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.
Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.
What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500's.
What Should be Taught: Harvard's George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.
What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France's first insane asylum.
What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.
What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.
What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum).
For biographies of Muslim Scholars mentioned in this article, visit the Web Site: Muslim Scientists and Islamic Civilization.
For authors and books mentioned in this article, refer to the author's book 'The Miracle of Islamic Science'. Also, Refer to Dr. Ajram's companion book 'Incredible Islamic Scientists: Incredible Facts About Incredible Men - 500 Multiple Choice, Short Answers and True-False Questions', 1992, p. 136. ISBN 0911119485.


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It Was The Qur'an That First Revealed The Fact Of Blood Circulation In Human Body



By Mohammad Shafi J. Aga
In Sura 96, Verse 2 (Q: 96.2), the Qur'an says, "Khuliqal insaana min alaq" which means, "(Allah) created a human being from `alaq'". The accepted meaning of `alaq' is that initial embryonic stage, when it is in the form of a leech-like clot of blood clinging to or suspended from the wall of the uterus. At this stage, although there is a rudimentary formation of the human cardiovascular (blood circulatory) system, the heart has not started beating and the embryo has not yet acquired distinct human characteristics.
2. In a later-revealed Sura (Sura #86), however, the Qur'an speaks of another ingredient or raw material, other than `alaq', which has gone into the making of `insaan'. Verses 5 to 8 of this Sura run as follows: "Falyanzuril insaanu minma khuliq. Khuliqa minmaain daafiq. Yakhruju minbainis sulbi wattaraaib. Innahu alaa raj'eihi laqadir." [`Insaan' should then consider by what (means) he/she has been created. He/she has been created by (means of) gushing fluid. Which (fluid) comes out from between the spine and the ribs. Verily it is indeed capable of being returned.]
3. I am aware that the translation I have given in the above paragraph is not the orthodox one. But then, as anybody can see, the orthodox translation has deviated from the plain meaning of the words used in the Qur'an to suit the translators' own ideas about the message, the verses are conveying.
4. The preconceived idea of the translators is that the gushing fluid, referred to in the above-quoted verses of Sura #86, is semen that spurts out of the male organ, penis, during the sexual act. But with this preconceived idea, the translators had a problem. Semen, obviously, does not gush out from between the backbone and the ribs; nor, for that matter, is it produced there. Then, is the Word of Allah, na'auzubilLah, wrong? NO, explain the translators, the semen-producing organs are originally embedded, in the fetus, between the backbone and the ribs, but they gradually descend, until birth of the child, to their position, at birth, between the legs.
5. Even an adolescent can say that the translators' above explanation is nothing but stretching of their imaginations in a vain bid to justify their interpretation of the Divine Verses. [There are other explanations given, which are equally un-convincing.] Such justifications cannot but cast doubts on the veracity of the Qur'an being the Word of Allah. And Allah says of the Qur'an: "Zalikal kitabu la raiba feehi" (This is the book wherein there is no doubt) [Q: 2.2]!
6. The Qur'an itself says that the meanings of some of the verses may not be clear to mankind initially for some period of time because of the limits of its (mankind's) knowledge. But, "soon will We show them Our Signs in the regions, and in their own souls, until it becomes manifest to them that this (Qur'an) is the Truth" [Q: 41.53]. It is therefore imperative for true believers to stick to the plain meaning of Qur'anic Verses and refrain from devious interpretations, even when the plain meaning is not understandable. The expanding sphere of human knowledge may make the meaning clear at some future point of time.
7. The plain meaning of the Verses under consideration [Q: 86.5 to 7] is that Allah created `insaan' by means of the fluid that gushes out from the cavity enclosed by the back on one side and the ribs on the other. At the time, in the seventh century A.D., when these Verses were revealed, people could not understand the full implication of the Verses. The level of their knowledge about the intricacies of the human body was too low. They could not then understand as to what fluid could gush out of the said cavity. It was only ten centuries later, when the English physician, William Harvey*, announced his discovery of blood circulating around the body in a closed circuit, that mankind became aware of blood gushing out of the heart located in the cavity formed by the ribs and the backbone. Now we know how the pumping action of the heart makes the blood gush out into the aorta. So now we know what fluid it is that gushes out from the exact place described in the Qur'an. The fluid is nothing but blood. Why, then, do we, the people of the modern age, not accept this simple truth? Why do we still insist that the fluid is semen, when deep down in our hearts, we know that semen does not spurt out from the spot in the human body, so exactly described in the said Verses?
8. After the creation of the first man and woman by Allah, semen of course is the source derived from man for the creation of Adam and Eve's succeeding progeny. But semen is not the only source. The other source is the female egg. Neither of these two sources, however, can be said to be the ready-to-use materials from which `insaan' is created. After fertilization, the two sources together have to undergo numerous changes till the formation in the uterus of what Allah calls `alaq'. Now this `alaq' is the ready-to-use material with which `insaan' is created as stated by Allah Himself [Q: 96.2 cited above].
9. With the tremendous advances made in human knowledge during the last 13 centuries since the revelation of the Qur'an, we now know that `alaq' or the leech-shaped embryo in the mother's womb has the rudimentary (undeveloped) forms of the heart and the network of blood vessels. The rudimentary heart and blood-vessel-network is even filled with blood (the tiny embryo's own distinctive blood and not the mother's), but there is no heartbeat and no consequent circulation of the blood. `Alaq' is thus merely the source from which a human being is to be created, but it is not an `insaan' yet. Except for the cardio-vascular system, no other organ system has reached a functional state therein. In fact, there is not even a rudimentary formation of any other distinctly human organ at this stage.
10. The Qur'an (Q: 96.2) says, I repeat, that `alaq' is the material from which `insaan' is created. But `alaq' is not `insaan'; it is only a raw material for the latter. Something else, other than `alaq', is therefore logically required for the creation of `insaan'. It is my humble submission that the Verses (Q: 86.5 to 8) provide a clue to the other thing required. This other thing cannot be semen for the obvious reason that semen has already gone into the making of `alaq'.
11. As explained in para 7 above, the gushing fluid referred to in Verses (Q: 86.5 to 8) could only be blood. One may, however, ask, how could blood be the thing, other than `alaq', from which a living `insaan' is created, when blood might be part of `alaq' itself? Yes, it is not blood, per se, which is the other thing required, but it is the gushing fluid (blood), together with the motive force behind it, which is required to convert `alaq' into a living thing, `insaan'.
12. When blood stops gushing out of the heart, life ceases to exist. As a necessary corollary to this statement of fact, one has to admit that life begins when the heart in the embryo starts ticking and blood starts gushing out therefrom at the beginning of the 4th week after conception. It is with this gushing blood that primitive organs are formed and the embryo takes distinctly human shape by the end of the 8th week.
Without this gushing blood, the embryo would not develop into the infant, capable of coming out into the world and continuing to live therein. Even after birth, the creating and developing work of the gushing blood continues till the infant turns into a fully developed `insaan'. It is this gushing blood which sustains every cell of the body by regularly supplying oxygen and nourishment to it and draining out wastes therefrom. Without this gushing blood, the cells would all be dead, life would cease to exist, and there would be no `insaan'.
13. In the light of the above discussion, is there any doubt now that along with `alaq', it is the blood gushing out of the heart by means of which `insaan' has been created and sustained? Is there any doubt now that the gushing fluid referred to in the Verses, (Q: 86.5 & 6) is not semen but blood gushing out of the heart? Is there any doubt now that the said Verses had revealed a scientific truth in the seventh century, when the truth dawned on the scientific world only over a thousand years later? Is there any doubt now that the Qur'an is the book of Allah? Only those will have doubts who are "deaf, dumb, blind and therefore do not understand" (Q: 2.171).
14. The Verse, (Q: 86.8), is generally so translated as to mean that Allah is capable of resurrecting `insaan' on the day of judgement, after his death in this world. The crucial word in the Verse is `raj'eihi'. `Raj'ei', of course, means return. But what does `hi', meaning `his/its' pertain to - to `insaan' or to `gushing fluid' both referred to in the preceding Verses? In the traditional translation, of course, `hi' has been taken to mean `his' and is construed to pertain to `insaan', occurring in the earlier Verse #5. But the interpretation of Verse #8, thus made, appears to be rather contrived. This `contrivance' was naturally to be expected from interpreters/translators at the time of the revelation of the Verses, and for centuries later, because of the limitation of human knowledge about the intricacies of the human body, at that time. If the Verse were to be then interpreted to mean that the gushing fluid was capable of being returned to where it originated from, it would make no sense to the people living then. But now, this interpretation would not only make sense, but would be a natural corollary to the interpretation given to the immediately preceding Verses above, in this write-up.
15. Look at the implication of this interpretation: The Holy Qur'an had revealed the fact of blood circulation in the human body, long back in the seventh century, whereas the world of science came to know of it about a thousand years later! *
16. But, alas, most of humanity would persist in being "summunm, bukmun, umyun, fahum la yaqiloon" (Q: 2.171)!
*Note: It has come to my knowledge, after I first wrote the above piece, that blood circulation was first discovered, not by William Harvey, but by a Muslim, Ibn Nafees, in the twelfth century AD itself. But, even then, the fact remains that blood circulation was first revealed, earlier, in the Qur'an. 

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