Welcome to Islam, - * Relativity in the Quran

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The conclusion to which we are led by the findings of modern Science is that time is not an absolute fact, as supposed by materialists, but only a relative perception. What is more interesting is that this fact, undiscovered by Science until the 20thcentury CE, was imparted to mankind in the Quran fourteen centuries ago. There are various references in the Quran to the relativity of time.
It is possible to see the scientifically-proven fact that time is a psychological perception dependent on events, setting, and conditions in many verses of the Quran. For instance, the entire life of a person is a very short time as informed by the Quran. Allah Says )what means(:“On the Day when He will call you, and you will answer )His Call( with )words of ( His Praise and Obedience, and you will think that you have stayed )in this world( but a little while!”]Quran 17:52[.
Allah also Says )what means(:“And on the Day when He shall gather them together, )it will seem to them( as if they had not tarried )on earth( longer than an hour of a day: they will recognize each other”.]Quran 10:45[.
In some verses, it is indicated that people perceive time differently and that sometimes people can perceive a very short period of time as a very lengthy one. The following conversation of people held during their judgment in the Hereafter, is a good example of the saying of Allah )which means(:“He will say: ‘What number of years did ye stay on earth?’ They will say: ‘We stayed a day or part of a day: but ask those who keep account.’ He will say: ‘Ye stayed not but a little, - if ye had only known!’”]Quran 23:112-114[.
In some other verses it is stated that time may flow at different paces in different settings, as in the saying of Allah )which means(:“And they ask you to hasten on the torment! And Allah fails not His promise. And verily, a day with your Lord is like a thousand years of what you reckon.”]Quran 22:47[
And also in the saying of Allah )which means(:“The angels and the Spirit ascend unto him in a day the measure whereof is )as( fifty thousand years.”]Quran 70:47[.
These verses are all manifest expression of the relativity of time. The fact that this result only recently understood by Science in the 20thcentury CE was communicated to man 1,400 years ago by the Quran is an indication of the revelation of the Quran by Allah, Who encompasses the whole time and space.
The narration in many other verses of the Quran reveals that time is a perception. This is particularly evident in the stories. For instance, Allah has kept the Companions of the Cave, a believing group mentioned in the Quran, in a deep sleep for more than three centuries. When they were awoken, these people thought that they had stayed in that state but a little while, and could not figure out how long they slept; Allah Says )what means(:“Then We drew )a veil( over their ears, for a number of years, in the Cave, )so that they heard not(. Then We raised them up that We might know which of the two parties would best calculate the time that they had tarried”.]Quran 18:11-12[.
In a later verse of this very chapter Allah Says )what means(:“Such )being their state(, we raised them up )from sleep(, that they might question each other. Said one of them: “How long have you stayed )here(?” They said: “We have stayed )perhaps( a day, or part of a day.” )At length( they )all( said: “Allah )alone( knows best how long you have stayed here….”]Quran 18:19[.
The situation told in the below verse is also evidence that time is in truth a psychological perception. Allah Says )what means(:“Or )take( the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: “Oh! How shall Allah bring it )ever( to life after )this( its death?” but Allah caused him to die for a hundred years, then raised him up )again(. He said: “How long did you tarry )thus(?” He said: )Perhaps( a day or part of a day.” He said: “Nay, you have tarried thus a hundred years; but look at your food and your drink; they show no signs of age; and look at your donkey: And that We may make of you a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that Allah has power over all things.”]Quran 2:259[.
The above verse clearly emphasises that Allah Who created time is unbound by it. Man, on the other hand, is bound by time that is ordained by Allah. As in the verse, man is even incapable of knowing how long he stayed in his sleep. In such a state, to assert that time is absolute )just like the materialists do in their distorted mentality(, would be very unreasonable.







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Welcome to Islam, - * The consistency between Modern Science and Quran -II

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2.Cosmology:
Allaah Says )what means(:"Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them. And We have made from water every living thing. Will they not then believe?"]Quran 2: 30[
This verse clearly mentions the common origin of the universe, a fact that was not discovered until forty years ago with the advent of nuclear physics. The separation seems to refer to what scientists call the "Big Bang." Moreover, all living things are composed of protoplasm, which consists of 80 to 85 percent water.
It is also mentioned in the Quran )what means(:"Then, He rose over towards the heaven when it was smoke, and said to it and to the earth: 'Come willingly or unwillingly.' They both said: 'We come willingly.'"]Quran 41:11[
The word ‘smoke’ describes accurately the primeval state of the universe, which was composed of a hot gaseous mass, with particles moving vigorously like smoke. From this the stars, planets and the earth were formed. The Quran says )what means(:"With power did We construct the heaven. Verily, We are Able to extend the vastness of space thereof."]Quran 51:47[ It is an accepted fact that we are living in an expanding universe.
The Quran says )what means(:"It is not for the Sun to overtake the Moon, nor does the night outstrip the day. They all float, each in an orbit."]Quran 36:40[
The Arabic word referring to a movement with self-propelled motion is the verb Yasbahoon )in the Quranic text(. It implies a motion that comes from the body in question. If it takes place in water, it means to swim; it refers to the action of one's own legs if it takes place on land. For movement that occurs in space, it would mean: "to rotate."
The Sun is actually in orbit, not around the earth but around the center of the galaxy, so there is no contradiction, since the Quran does not specify the Sun's orbit. The Quran says )what means(:"He coils the night upon the day and He coils the day upon the night."]Quran 39:5[ To coil or to wind is the translation of the Arabic verb Kawwaraa. The original meaning of the verb is to coil a turban around the head.
The process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Quran, just as if the concept of the Earth's roundness had already been conceived at the time, which is clearly not the case.
The Quran says )what means(:"It is He who made the Sun a shining thing and the Moon as a light, and measured out their stages…"]Quran 10:5[ The Quran describes the Sun as ‘Siraaj’ which means a torch, generating its own heat and light, whereas the Moon is described ‘An-Noor’ which is light originating from another source.
3.Geology:
The Quran says )what means(:"Have We not made the earth as a bed; and the mountains as pegs?"]Quran 78:6-7[
And also )what means(: “And Allaah has cast into the ground, mountains standing firm so that it does not shake with you.”]Quran 31:10[
It has recently been discovered that mountains have roots that go into the earth's crust, which is composed of seven tectonic plates. Their movement is the cause of earthquakes. It is thought that the roots and weight of the mountains play a vital role in stabilizing the earth's crust.
4.The Water Cycle:
The Quran correctly describes the water cycle, and the origin of underground springs as being from rainwater. Obvious you may think, but the Greek philosophers did not get it right, suggesting that underground springs were produced by sea spray collecting in caves, which fed a great underground sea through the 'abyss'! In fact, the water cycle was not accurately propounded until the 18th century CE. The Quran, however, states )what means(:"Do you not see that Allaah sends down rain from the sky and makes it flow as springs )and rivers( in the earth?”]Quran 39:21[
These are a few of many statements and limited explanations of the statements contained in the Quran and traditions dealing with scientific subjects. The Quran is consistent with external realities, and it is also consistent internally. It is the nature of the works of men, be they scientists, philosophers, sages or mystics to contain inconsistencies and contradictions. This cannot be so with the Divine Revelation as the Quran states )what means(:"Then do they not reflect upon the Quran? Had it been from other than Allaah, they would have found within it much contradiction."]Quran 4:82[

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Hajj is obligatory even in the company of innovators

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We are Sunnis and we live in a Shi’ah state. We want to perform the duty of Hajj but we cannot travel with the people of this country because they are Shi’ah, and we want to avoid having trouble on the way.
Praise be to Allaah.
You have to do Hajj even if you go with the Shi’ah, if you are able to do Hajj. At the same time you have to beware of the specious arguments of the Shi’ah and their false way. If you can advise them and call them to embrace the way of Ahl al-Sunnah, then you have to do that, because Allaah says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better”
[al-Nahl 16:125]
And there are other verses which indicate that it is obligatory to call people to Allaah, and to enjoin what is good and forbid what is evil. May Allaah set all our affairs straight.
See al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/18.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Repeating Hajj

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Is it good to repeat Hajj every year for the one who wants to do that and for whom it is not difficult, or is it better to do it every three years or every two years?.
Praise be to Allaah.
Allaah has enjoined Hajj upon every adult accountable Muslim who is able to do it once in a lifetime. Anything more than that is voluntary and is an act of worship by means of which he may draw closer to Allaah. There is no report that specifies a particular number for voluntary Hajj, rather the number of times it is repeated depends on the person’s financial situation, his health and the circumstances of other around him such as his relatives and the poor, and other interests of the ummah, how much of his time and money he devotes to supporting the ummah, on his position within the ummah and whether it is of more benefit for the ummah for him to stay or to travel for Hajj etc.. So each person should look at his own circumstances and what is better for him and the ummah, and give precedence to that.
And Allaah is the Source of strength.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Hajj is not obligatory for a person who does ‘Umrah during the months of Hajj

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Before the begining of the month of Haj, I did my umrah before the month of Haj, some one told me that Haj is wajeeb on me now , although I have already did haj 2 years back, please clarify the same?.
Praise be to Allaah.
What this person told you is not correct, because Hajj is only obligatory once in a lifetime, because of the hadeeth of Ibn ‘Abbaas, which says that al-Aqra’ ibn Haabis asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, is Hajj (to be done) every year or only once?” He said: “One once, and whoever does more than that, it is a voluntary (act of worship).” Narrated by Abu Dawood, 1721; classed as saheeh by al-Albaani.
Since you did Hajj before that, then you do not have to do Hajj again.
There are three months of Hajj: Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah. Perhaps this person understood from the fact that they are called the months of Hajj that whoever does ‘Umrah during these months is obliged to do Hajj. But this is incorrect, rather the reason why they are called the months of Hajj is that Hajj must happen during these months, not before or after them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who did Hajj tamattu’, then after doing ‘Umrah he went back to his city and did not do Hajj – does he have to do anything (offer any expiation or ransom)?
He replied: You do not have to do anything, because if a person is doing Hajj tamattu’ and enters ihraam for ‘umrah, then decides not to do Hajj before he enters ihraam for Hajj, then he does not have to offer any expiation or ransom, unless he vowed to do Hajj this year. If he made such a vow then he is obliged to fulfil his vow.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Should he do more Hajj or is once enough?

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Is it good to do more than one hajj or is it better to do only one hajj?.
Praise be to Allaah.
With regard to what is obligatory, Hajj is only required once in a lifetime. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) addressed us and said: “O people, Allaah has enjoined Hajj on you, so perform Hajj.” A man said: “Is it every year, O Messenger of Allaah?” He remained silent until (the man) said it three times. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If I said yes it would be obligatory and you would not be able to do it.” Then he said: “Be content what I leave with you, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I tell you to do something then do as much of it as you can, and if I tell you not to do something then abstain from it.” Narrated by Muslim, 1337.
It was narrated from Ibn ‘Abbaas that al-Aqra’ ibn Haabis asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, is Hajj every year or just once?” He said: “It is only once, and whoever does more than that, it is a voluntary (act of worship).” Narrated by Abu Dawood, 1721; classed as saheeh by al-Albaani.
With regard to what is preferable, the more a Muslim does of Hajj, the better, even if he can do Hajj every year. There are reports which encourage doing Hajj a great deal, such as the following:
1 – It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked: which deed is best? He said: “Believing in Allaah and His Messenger.” He was asked: Then what? He said: “Jihad for the sake of Allaah.” He was asked: Then what? He said: “An accepted Hajj.” Narrated by al-Bukhaari, 26; Muslim, 83.
2 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah, and does not utter any obscenity or commit any immoral action, will go back (sinless) as on the day his mother bore him.” (al-Bukhaari, 1449; Muslim, 1350).
3 – It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.”
Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. Classed as saheeh by Shaykh al-Albaani inal-Silsilah al-Saheehah, 1200.
And Allaah knows best.

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