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Scientists’ Comments on the Scientific Miracles in the Holy Quran and in the sayings of prophet Muhammad
Scientists’ Comments on the Scientific Miracles in the Holy Quran and in the sayings of prophet Muhammad sallā llāhu'alaihi wa sallam
The following are some comments of scientists
on the scientific miracles in the Holy Quran. All of these comments have been taken from the videotape entitled This is the Truth. In this videotape, you can see and hear the scientists while they are giving the following comments.
1) Dr. T. V. N. Persaud is Professor of Anatomy, Professor of Pediatrics and Child Health, and Professor of Obstetrics, Gynecology, and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. There, he was the Chairman of the Department of Anatomy for 16 years. He is well-known in his field. He is the author or editor of 22 textbooks and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. When he was asked about the scientific miracles in the Quran which he has researched, he stated the following:
“The way it was explained to me is that Muhammad , peace and blessings of Allah be upon him , was a very ordinary man. He could not read, didn’t know [how] to write. In fact, he was an illiterate. And we’re talking about twelve [actually about fourteen] hundred years ago. You have someone illiterate making profound pronouncements and statements and that are amazingly accurate about scientific nature. And I personally can’t see how this could be a mere chance. There are too many accuracies and, like Dr. Moore, I have no difficulty in my mind that this is a divine inspiration or revelation which led him to these statements.”
Professor Persaud has included some Quranic verses and sayings of the Prophet Muhammad in some of his books. He has also presented these verses and sayings of the Prophet Muhammad at several conferences.
2) Dr. Joe Leigh Simpson is the Chairman of the Department of Obstetrics and Gynecology, Professor of Obstetrics and Gynecology, and Professor of Molecular and Human Genetics at the Baylor College of Medicine, Houston, Texas, USA. Formerly, he was Professor of Ob-Gyn and the Chairman of the Department of Ob-Gyn at the University of Tennessee, Memphis, Tennessee, USA. He was also the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. Professor Simpson studied the following two sayings of the Prophet Muhammad :
{In every one of you, all components of your creation are collected together in your mother’s womb by forty days...}2
{If forty-two nights have passed over the embryo, God sends an angel to it, who shapes it and creates its hearing, vision, skin, flesh, and bones....}3
He studied these two sayings of the Prophet Muhammad extensively, noting that the first forty days constitute a clearly distinguishable stage of embryo-genesis. He was particularly impressed by the absolute precision and accuracy of those sayings of the Prophet Muhammad . Then, during one conference, he gave the following opinion:
“So that the two hadeeths (the sayings of the Prophet Muhammad ) that have been noted provide us with a specific time table for the main embryological development before forty days. Again, the point has been made, I think, repeatedly by other speakers this morning: these hadeeths could not have been obtained on the basis of the scientific knowledge that was available [at] the time of their writing . . . . It follows, I think, that not only there is no conflict between genetics and religion but, in fact, religion can guide science by adding revelation to some of the traditional scientific approaches, that there exist statements in the Quran shown centuries later to be valid, which support knowledge in the Quran having been derived from God.”
3) Dr. E. Marshall Johnson is Professor Emeritus of Anatomy and Developmental Biology at Thomas Jefferson University, Philadelphia, Pennsylvania, USA. There, for 22 years he was Professor of Anatomy, the Chairman of the Department of Anatomy, and the Director of the Daniel Baugh Institute. He was also the President of the Teratology Society. He has authored more than 200 publications. In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Johnson said in the presentation of his research paper:
“Summary: The Quran describes not only the development of external form, but emphasizes also the internal stages, the stages inside the embryo, of its creation and development, emphasizing major events recognized by contemporary science.”
Also he said: “As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Quran. As I gave the example before, if I were to transpose myself into that era, knowing what I knew today and describing things, I could not describe the things which were described. I see no evidence for the fact to refute the concept that this individual, Muhammad, had to be developing this information from some place. So I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write.”4
4) Dr. William W. Hay is a well-known marine scientist. He is Professor of Geological Sciences at the University of Colorado, Boulder, Colorado, USA. He was formerly the Dean of the Rosenstiel School of Marine and Atmospheric Science at the University of Miami, Miami, Florida, USA. After a discussion with Professor Hay about the Quran’s mention of recently discovered facts on seas, he said:
“I find it very interesting that this sort of information is in the ancient scriptures of the Holy Quran, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages.” And when he was asked about the source of the Quran, he replied: “Well, I would think it must be the divine being.”
5) Dr. Gerald C. Goeringer is Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology, School of Medicine, Georgetown University, Washington, DC, USA. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Goeringer stated the following in the presentation of his research paper:
“In a relatively few aayahs (Quranic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development, such as classification, terminology, and description, existed previously. In most, if not all, instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature.”
6) Dr. Yoshihide Kozai is Professor Emeritus at Tokyo University, Hongo, Tokyo, Japan, and was the Director of the National Astronomical Observatory, Mitaka, Tokyo, Japan. He said:
“I am very much impressed by finding true astronomical facts in [the] Quran, and for us the modern astronomers have been studying very small pieces of the universe. We’ve concentrated our efforts for understanding of [a] very small part. Because by using telescopes, we can see only very few parts [of] the sky without thinking [about the] whole universe. So, by reading [the] Quran and by answering to the questions, I think I can find my future way for investigation of the universe.”
7) Professor Tejatat Tejasen is the Chairman of the Department of Anatomy at Chiang Mai University, Chiang Mai, Thailand. Previously, he was the Dean of the Faculty of Medicine at the same university. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Tejasen stood up and said:
“During the last three years, I became interested in the Quran . . . . From my study and what I have learned from this conference, I believe that everything that has been recorded in the Quran fourteen hundred years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth, which was revealed to him as an enlightenment by the one who is eligible [as the] creator. This creator must be God. Therefore, I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammadur rasoolu Allah, Muhammad is Messenger (Prophet) of Allah (God). Lastly, I must congratulate for the excellent and highly successful arrangement for this conference . . . . I have gained not only from the scientific point of view and religious point of view but also the great chance of meeting many well-known scientists and making many new friends among the participants. The most precious thing of all that I have gained by coming to this place is La ilaha illa Allah, Muhammadur rasoolu Allah, and to have become a Muslim.”
After all these examples we have seen about the scientific miracles in the Holy Quran and all these scientists’ comments on this, let us ask ourselves these questions:
Could it be a coincidence that all this recently discovered scientific information from different fields was mentioned in the Quran, which was revealed fourteen centuries ago?
Could this Quran have been authored by Muhammad or by any other human being?
The only possible answer is that this Quran must be the literal word of God, revealed by Him.
Footnotes:
(1) Note: The occupations of all the scientists mentioned in this web site were last updated in 1997.
(2) Narrated in Saheeh Muslim, #2643, and Saheeh Al-Bukhari, #3208.
Note: What is between these special brackets {...} in this guide is a translation of what the Prophet Muhammad said. Also note that this symbol # used in the footnotes, indicates the number of the hadeeth. A hadeeth is a reliably transmitted report by the Prophet Muhammad’s companions of what he said, did, or approved of.
(3) Narrated in Saheeh Muslim, #2645.
(4) The Prophet Muhammad was illiterate. He could not read nor write, but he dictated the Quran to his Companions and commanded some of them to write it down.
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Decisive proofs against the #Sufis who take #graves as #places of #worship:
“Ash-Sharh al-Moojaz al-Mumahhad li Tawheed al-Khaaliq al-Mumajjad alladhi allafahu Shaikhul-Islam Muhammad”
(The Concise, Simple and Straight-forward Explanation of the Tawheed of the Exalted Creator – which was Authored by the Shaikhul-Islām Muhammad b. Abdul-Wahhāb)
Sharh-Moojaz-An-Najmee
This is an explanation of Kitāb at-Tawheed of Shaikhul-Islaam Muhammad b. Abdul-Wahhaab (d. 1206H, rahimahullāh) by ash-Shaikh al-Allāmah Ahmad b. Yahyā an-Najmee (rahimahullaah).
So Shaikhul-Islām Muhammad b. Abdul-Wahhāb (rahimahullāh) said:
Chapter 20: What has been said concerning the condemnation of the one who worships Allah at the grave of a righteous man, so how much worse is it that a person should worship the dead?
It is reported in the Saheeh from ‛Ā’ishah (J): that Umm Salamah mentioned to the Prophet (ﷺ) regarding a church she had seen in the land of Abyssinia (Ethiopia) which had within it pictures [of people]. So the Prophet (ﷺ) said: “When there used to die a righteous man or servant from amongst them, they would build over his grave a place of worship – and they would make in it these pictures. They are the worst of creatures in the sight of Allāh.” [Bukhāree 427, Muslim 528]. These people gathered together two tribulations: tribulation of building over the graves, and the tribulation of making pictures [of people].
Bukhāree and Muslim also report that ‛Ā’ishah (radiyallāhu ‛anhā) said: “When Allāh’s Messenger (ﷺ) was close to death, he would cover his face with a cloth, and when it became difficult for him [to breath or he would tire] he would uncover it once again. So whilst in that state, he said: “The curse of Allāh is upon the Jews and Christians because they took the graves of their Prophets as places of worship.” So he warned against what they had done. Were it not for that warning, his grave would have been raised – but it was feared that it would be taken as a place of worship.” [Reported by Bukhāree and Muslim]
Muslim reported from Jundub Ibn ‛Abdullāh (I) who said: I heard the Prophet (ﷺ) five days before his death saying: “I free myself before Allāh from taking any of you as a special close friend (khaleel) for indeed Allāh has taken me as a khaleel just as he took Ibrāheem as a khaleel. And if I was to take anyone from my Ummah as a khaleel, then surely I would’ve taken Abu Bakr as a khaleel. Indeed those who came before you would take the graves of their Prophets as places of worship (as mosques). Do not take graves as places of worship, for indeed I forbid you from that.” [Reported by Muslim]
The Messenger (ﷺ) warned from this affair at the end of his life, and he cursed those who did it as is reported in the texts. The prayer next to the graves is also prohibited – even if there is no Masjid built there – and this is the meaning of ‛Ā’ishah’s saying: “It was feared that it would be taken as a place of worship.” Furthermore, it was not the Sahābah who built a Masjid around his grave. Every location which is taken as a place of prayer is considered a masjid. Indeed any place where the prayer is performed is called a masjid, just as the Prophet (ﷺ) said: “The earth was made as a masjid and a place of purification for me.” [Bukhāree 335, Muslim 521]
This scene is common-place in many lands where Sufism has a stronghold - running contrary to the belief of Islamic monotheism
This scene is common-place in many lands where Sufism has a stronghold – It runs contrary to the belief of Islamic monotheism
Ahmad (rahimahullāh) reported with a good chain of narration from Ibn Mas‛ood (I) which is elevated as a saying of the Prophet (ﷺ): “Indeed the most evil of people will be those who are alive when the Final Hour reaches them, and those who take the graves as places of worship.” Reported by Abu Hātim in his Saheeh. [Ahmad 1/405 (38844), Al-Albānee in Tahdheer as-Sājid, p. 23 (saheeh)]
Explanation of Shaikh Ahmad an-Najmee (V):
All of these narrations prove the following points:
1.
The prohibition of taking graves as mosques (or places of worship). This is regardless of whether the grave was introduced into the Mosque after building it, or whether the Mosque is built amongst or over the graves. All of this is disallowed.
It is not permitted to pray in a Masjid that is surrounded by graves, and this prohibition becomes even more severe if the graves are in the direction of the Qiblah [such that a person is facing them in prayer]. So if a Mosque is built upon a grave, or over some graves in veneration of them, it becomes obligatory [for the ruling authorities] to demolish it and disallow prayer in them.
If there is an established mosque and then graves are placed within it, then it is better to remove the corpses and bones from the graves, and then place them in the graveyards of the Muslims – thereafter the mosque becomes a suitable and permissible place to pray. Otherwise it is not permissible to pray in such a mosque. Likewise is the case for a mosque that is surrounded by graves on every side.
2.
What is also understood from these narrations is that even if ones directs worship only to Allah; but he performs that worship next to a grave seeking blessings by way of it due to a notion wherein he believes that his worship next to the grave will be accepted by Allah – and that it is seen as virtuous by Allah, then this act of worship is considered futile and is rejected; it is not permissible for him to perform these acts of worship at gravesites.
Grave of a Naqshbandi 'saint'. Sufism is frowned upon because it is an innovation in the religion with practices that contradict the core beliefs of Islam.
Grave of a Naqshbandi ‘saint’. Sufism is frowned upon because it is an innovation in the religion with practices that contradict the core beliefs of Islam.
3.
It is well-known that there are people who sacrifice animals next to graves and they claim that these sacrifices are for Allah. This action is not correct. If the intent was for Allah then he would have sacrificed it elsewhere (in his home, etc) and he would not have brought the animal to the graveside to sacrifice. So at the very least this act of worship is being shared between Allah and His creation; and regarding this there is a hadeeth wherein Allah (E) said: “I am free from need of partners being associated with Me; so whoever does an action seeking in that to associate others along with Me in that act, then I abandon him and his polytheism.” [Muslim 2985]
4.
The Prophet (ﷺ) invoked curses upon those who turn graves into places of worship (arabic: mosques), and he mentioned specifically the Jews and Christians because they would take the graves of their Prophets as places of worship, i.e. making them into mosques.
5.
Whoever supplicates to a righteous person regardless of whether he is well-known, such as the Prophet of Allah, ‛Eesā (Jesus ﷺ) or Uzair (Ezra) or others from the righteous – so whoever calls upon them and supplicates to them, or worships them instead of Allah (or alongside Allah) then he is considered a polytheist and an unbeliever. Likewise whoever [from the Muslims] prays salāh at the graveside believing that his prayer is more virtuous next to that grave, then this is from the most dangerous of pathways that lead to polytheism. And look how much the Prophet Muhammad (ﷺ) would emphasise the forbiddance of taking taking graves as places of worship such that he would invoke the curse of Allah upon those that did that.
6.
From these narrations one can see the prohibition of picture-making – and this prohibition is even greater if the intent behind the images is worship of others alongside Allah such as the worship of the five righteous men from the time of Nooh (Noah ﷺ) who were later taken as objects of worship, and were worshipped by the polytheists of Makkah. Their names were: Wadd, Suwā’, Yaghooth, Ya’ooq and Nasr.
7.
The grave of the Prophet (ﷺ) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that Mosque be expanded, and thus the house of the Prophet (ﷺ) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it; from them, Sa’eed Ibn Al-Musayyib (died 94H).
8.
As for the green dome that was erected high over the grave of the Prophet (ﷺ), then it was built at the end of the 6th century – it was built by one of the kings of Egypt. So whoever uses the grave of the Prophet (ﷺ) in the Mosque as a proof, or the presence of the green dome then in reality he has no proof at all. That is because these constructions and affairs were initiated by people ignorant devoid of knowledge. They had authority and the people were not able to prevent them. So they did what they did due to their claim that were expressing their love of the Prophet (ﷺ) and respect for him.
This green dome at the Prophet's Mosque in Madeenah, over his grave, was a later addition of the sixth century. It was not built or approved by the Companions or by the early scholars and well-known Imāms.
This green dome at the Prophet’s Mosque in Madeenah, over his grave, was a later addition of the sixth century. It was not built or approved by the Companions or by the early scholars and well-known Imāms.
9.
The final hadeeth of the chapter proves that those who take graves as places of worship are from the worst of the people in the sight of Allah (D).
10.
The Prophet (ﷺ) reiterated the prohibition of taking graves as mosques (places of worship) and he emphasised this at the end of his life, when he was close to dying, so that no ambiguity, doubt or speculation can come thereafter to suggest that it was abrogated or that he allowed it later.
11.
Allah honored the Prophet (ﷺ) by taking him as a khaleel (close friend) just as He took Ibrāheem (S) as a khaleel, a close friend. And to be taken as a khaleel carries a higher station of nearness than love (muhabbah).
12.
The same narration also shows the excellence of Abu Bakr as-Siddeeq (I) and an indication of his Caliphate after the Prophet’s death due to his saying: “And if I was to take anyone from my Ummah as a khaleel, then surely I would’ve taken Abu Bakr as a khaleel.”
(Slightly abridged for further clarity)
Additional Notes:
Watch: Worship taking place at a grave of a “peer” in Birmingham, UK in 2016.
Abu Marthad Al-Ghanawiyy said: I heard Allah’s Messenger (ﷺ) say: “Do not sit upon the graves and do not pray towards them.” [Muslim 976]
Abu Sa’eed al-Khudree (I) said that Allah’s Messenger (ﷺ) said: “All of the earth is a place of worship (masjid) except the graveyards and the toilets.” [Ahmad 11784, Tirmidhee 317, Ibn Mājah 745]
Anas Ibn Mālik (I) said: “Allah’s Messenger forbade from praying amongst the graves.” [Ibn Hibbān 1698]
Abu Hurairah said that Allah’s Messenger (ﷺ) said: “Do not turn your homes into graveyards [by not praying in them]. And verily Shaytān flees from a home wherein Sooratul-Baqarah is recited.” [Muslim 780]
Ibn ‛Umar I said that the Messenger of Allah (ﷺ) said: “Make in your homes a place for your prayers and do not turn them into graves.” [Bukhāree 432, Muslim 777]
Jābir (I) said: “Allah’s Messenger (ﷺ) forbade the plastering of graves, and sitting on them and erecting structures over them.” [Muslim 970, Tirmidhee 1052:] and in a narration: “Or to write on them.”
‛Alee Ibn Abee Tālib (I) said to Abu Hayyāj Al-Asdee: “Shall I not send you to do that which Allah’s Messenger sent me to do? That you do not pass by an image (or statue) except that you efface it, nor that you pass by an elevated grave except that you level it.” [Muslim 969]
Thumāmah Ibn Shufayy said: “We were with Fadālah Ibn ‛Ubaid (I) in the lands of the Romans in Rhodes when one of our companions died. So Fadālah commanded that his grave be levelled, then he said: ‘I heard Allah’s Messenger (ﷺ) command that they be levelled.” [Muslim 968]
Abu Khadeejah ‛Abdul-Wāhid Alam.
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