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The word ‘Allah’

In the Arabic language, the proper name of the One Supreme God is Allah.  This word usually is taken to mean the One and Only God, but there is a deeper history to this word.  It is derived, according to the Arabist Fleisher Franz Delitzsch, from the ancient Arabic root ilah or elah, which means “to be possessed of God.”  A derivative from that root term, aliha, means “to be filled with dread” and “anxious to seek refuge,” thus the Qur’an’s call for believers to seek refuge with God from all that they fear.  (See 7:200 and 16:98 for example.)  The Old Testament Book of Genesis (verses 21:42 & 53) uses the same term where God is called the “fear” or “dread” of Isaac – not in a negative sense, mind you, but in the sense of utter and complete awe.  The Hebrew word for God, Eloah (or El), which occurs 3,350 times in the Old Testament, mostly in its plural ‘royal’ form of Elohim, is linguistically related to the Arabic root ilah.  Adding the definite article al (the) to ilah makes it al-ilah which is the progenitor of the name Allah, or, The God.  If it is remembered that Ishmael, the son of Abraham who dwelled in Arabia, spoke the same ancient tongue as Isaac, whose descendants became the Hebrews, then it is clear why Arabic and Hebrew both have the same linguistic name for God.

Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.

The City of Iram

Stones

Quran 2:74:


Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.

The following excerpt is taken from Maariful Quran pg. 239 Vol 1:

“In contrasting the hearts of the Israelites with stones, the verse refers to three states of the latter: (1) Some stones give forth a great amount of water. (2) Others give forth only a small quantity. (3) Still others do not give forth water, but fall down from their place for fear of Allah.

The first two of these states are a matter of everyday observation, but the third may be subject to doubt, for the ability to feel fear requires reason and sensibility, and the stones, as one supposes, do not possess these faculties. But reason is not always a necessary requisite for the ability to feel fear – after all, animals do feel fear, even though they do not possess reason. Sensibility is, of course, necessary. But there is no rational argument which should deny sensibility to minerals. For sensibility depends on life, and the minerals may possibly possess a kind of subtle life which man may not be aware of. In fact, scientists have recently discovered the signs of life and sensibility in minerals too. Anyhow, an explicit statement in the Holy Qur’an carries a validity and an authority which no physical science or rational argument can dispute.

Then, we do not claim that fear of Allah is always the only cause which makes a stone fall down. For, the Holy Qur’an itself says that this cause operates only in the case of some stones. So, there may be different causes which make stones fall down; some of these causes may be purely physical, while one of them may be the fear of Allah.”

The Land

Quran 21:105:

And We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.

Psalms 37:29:

‘The righteous shall inherit the land, and dwell therein for ever.’

1 Peter 1:4-5

‘and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who are being protected by the power of God through faith for a salvation ready to be revealed in the last time.’

Kaskas, Safi. The Qur’an – with References to the Bible: A Contemporary Understanding . Bridges to Common Ground. Kindle Edition.

The Quran and the Vedas

Creatures in the Heavens and Earth

Quran 42:29:



And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent.

According to Muhammad Asad, the term “Heavens and Earth” denotes:

‘Lit., “in both”. In the Qur’an, the expression “the heavens and the earth” invariably denotes the universe in its entirety.’ (The Message of the Quran, pg. 950, note #33)

And also:

“It is Allah who has created the seven heavens and a like number of earths. His commandments are sent between them, so that you would know that Allah has power over all things and that His knowledge encompasses all” (The HolyKoran 65:☐2).     

As written by Dr. Anisur Rahman:

“Hence, if we pay attention to the above Noble verses, it is very clear that the Glorious Koran says that the Earth is not the only unique and the only one in this Universe, and that, living things are also not only exclusive to the Earth. Rather, innumerable earths and living beings (seven earths may just allegorically means huge numbers) are dispersed in this gigantic Universe.”

Rahman,Dr. Md. Anisur. Quran and Modern Science (pp. 80-81). Unknown. Kindle Edition.

New Oxford Annotated Bible

Islamic Views on Evolution

Orthodox View:

Alternate Views:

What is the Origin of Man – Maurice Bucaille

Islamic Theory of Evolution – T.O. Shanavas

The Quran – An Attempt at a Modern Reading – Mostafa Mahmoud

Quran:

The Story of Adam in the Quran: Its Application

Hadith:

Adam in the Hadith Literature

Reconciling the Concept of Evolution with the Quran and Sunnah:


Muslims and Evolution in the 21st Century: A Galileo Moment?

The Quran and Zoology

The following excerpt is taken from “The Bible, The Quran, and Science” by Maurice Bucaille pg. 190-197:

Did Jesus fortell of Muhammad?

Quran 61:6:


And [mention] when Jesus, the son of Mary, said, “O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.” But when he came to them with clear evidences, they said, “This is obvious magic.”

The following excerpt is from “The Holy Quran in Today’s English” Note #2370:

Ahmad means praise, and the name Muhammad, which is derived from it, means the one who is praised. (Muhammad once also called himself Ahmad in a tradition recorded in Bukhari, which is like a person named Jonathon calling himself John, Jon, Johan or Johnny.)  Did Jesus foretell such a man with that name (Ahmad) in the New Testament?  Jesus spoke in the Aramaic language.  His later followers wrote his words down in Greek.  The possibilities for misinterpreting or miswriting his words are thus endless.  In the New Testament, John 14:16 has Jesus predicting that someone like him (Greek: allos) will come after him to complete God’s religion for his followers.  Thus, the essential difference and main point of contention between Islam and Christianity: if Jesus was a god, then the one who will come after him will be another god, like him (i.e., the Holy Spirit).  If Jesus was a man blessed of God, then the one who will come after him will be a man blessed of God, as well.  Now turning to the Greek word used for that future being, paracletos, we find that this term is often translated as advocate or comforter.  This ‘person’ is then held by Christian theologians to be the third part of the Trinitarian God, or the Holy Ghost.  However, the Holy Ghost (whom Muslims believe is Gabriel) was already present and working in the world before this, as evidenced by verses such as Luke 2:25 and others like it, including some in the Old Testament.  Now there is another Greek word, pariclytos, that is nearly identical, which means, ‘highly praised.’ There is only one vowel sound of difference!  Muslims hold that Jesus foretold the coming of Muhammad, based on this verse in the Qur’an [61:6], and they also look upon the New Testament book of John as a kind of confirmation.  John 16:7-14 even stipulates (specifically in verse 13) that this one who will come after Jesus will “…not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come…”  The first word of revelation to Muhammad was, “Read,” and the frequently used command, qul, or say, (or tell them), repeatedly orders Muhammad to preach what is told to him.  In verse 2:252 we even read, “These are the revelations of God.  We recite them truthfully to you, for you,(Muhammad), are one of His messengers.”  (Also see 53:3 where it is said of him, “…and he doesn’t say anything on his own.”)  If the comforter (or highly praised one) were one of the three equal parts of the godhead, would he be a mute slave who had to wait for instructions on what to tell people from a superior?  Furthermore, Muhammad said he was the completion of God’s revealed religion until the end of time; he witnessed to the truth of Jesus as a righteous servant of God and he prophesied of the End Times (quite often).  Clearly, the one Jesus foretold was not yet another ‘part’ of Almighty God coming into the world, but a man who would wait upon the instructions of his Master.  Muhammad, himself, once said that he was the result of “…the invocation to God of Abraham and of the glad tidings that Jesus conveyed.”  He also said that his mother dreamt of him before he was born and that the mothers of all the prophets had dreams about their sons, as well.  (Ahmad)

Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.

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