Consistency between the Quran and modern science –I

Cosmology
These theories involve a lot of very sophisticated mathematics for a
full understanding. Basically,they concern the laws of motion under
high speeds approaching the speed of light (special relativity) and
the impact of strong gravitational fields (general relativity) applied
to the explanation of cosmological phenomena. What is a wonder and an
indication of the universality of Islam is that several of the key
scientific findings in modern cosmology, according to some scientists,
seem to be reflected in the Noble Quran, revealed by Allaah to the
Prophet Muhammad , more than 1400 years ago.
These findings are: (a) the 'big bang theory' of how the universe
began; (b) the expansion of the universe and (c) relativityof time.
The Big Bang Theory and the Unity of Creation
Most cosmologists today have accepted the Big Bang Theory in
describing the origin of the universe. This theory states that the
universe began at a single hot, dense point, or 'singularity'. Out of
this point developed what is often referred to as 'cosmic soup', a
constant interchange between matter and energy with no separation
between stars and planets or the heavens and the Earth as we recognise
them.
The Noble Quran appears to be consistent with this theory; Allaah Says
(what means): "Have those who disbelieved not considered that the
heavens and the earth were ajoined entity, and We separated them..."
[Quran 21:30] This verse clearly describes the initial unity of all
creation and subsequent division of the universe into the phenomena we
observe. Abdullaah Yusuf Ali, in the notes to his English translation
of the twenty first Quranic chapter, points out, that as man acquires
more knowledge about the physical world, he is also bound to expand
his awareness of the overriding unity in the cosmos. As an example, he
cites the discovery of the direct correlation between measurements of
sunspot activity and changes in the Earth's magnetic field. There are
many other examples in our daily life, including the influence of the
moon on the tides and women's monthly cycle, the influence of the
Earth's magnetic field on the migration of birds, gravitational and
centrifugal forces that keep the solar system bound together in
harmony, preventing planets from flying away and crashing into each
other.
In essence, the initial unity of creation continues to exist, not in
the form of a singularity, but through various bonding relationships
that allow multiple forms of creation to maintain their linkage to the
initial'oneness' of the universe.
The Expansion and Structure of the Universe
The Quran points to the continued expansion of the universe in the
verse (which means): "And the heaven We constructed with strength, and
indeed, We are [its]expander." [Quran 51:47] In 1929, American
astronomer Edwin Hubble discovered that the farther a galaxy was from
the Earth, the greater the speed of its outward movement. In fact, he
found the movement of a galaxy to be directly proportional to its
distance. This means that if a galaxy is ten times as far away as
another galaxy, it is moving at ten times the speed.
Based on this discovery, and other observations, scientists have
concludedthat the universe is expanding. Furthermore, Dr. Haruk
Nurbaki, in his book 'Verses of the Koranand Facts of Science', states
that the Quran alsosuggests a structure of the universe which
corresponds to modern scientific findings. The Quran states (what
means): "[It is Allaah] who created the seven heavens in layers. "
[Quran 67: 3]
Dr. Nurbaki correlates thereference to the seven heavens with the
descriptions of cosmic regions by modern scientists. He states that
when one looks at space from Earth, he is surrounded by seven magnetic
fields extending into the infinity of space. These fields consist of
(i) the spatial field occupied by Earth and the rest of the solar
system; (ii) the spatial field of the Earth'sgalaxy, the Milky Way;
(iii) the spatial field occupied by a 'local cluster' of galaxies to
which the Milky Way belongs; (iv) the central magnetic field of the
universe represented by a collectivity of clustered galaxies; (v) the
band represented by quasars, which serve as 'star hatcheries'; (vi)
the field of the expanding universe, represented by the receding
galaxies; and (vii) the outermost field of space representing
infinity.
The Relativity of Time
Dr. Mansour Hassab-Elnaby, in a paper entitled: 'A New Astronomical
Quranic Method for the Determination of the Greatest Speed C', asserts
that the Quran establishes a time/space reference system, which is
indicative of the relativity of time and the constancy of the speed
oflight (represented by 'C' in scientific notation). Albert Einstein
used theseconcepts to establish his well-known 'field equations' which
providethe mathematical explanation for the interaction of matter,
energy, space and time inthe universe. The basis ofDr. Hassab-Elnaby's
paperis the Quranic verse (which means): "He arranges[each] matter
from the heaven tothe earth; then it will ascend to Him in a Day, the
extent of which is a thousand years of those which you count." [Quran
32:5]
Thus, the Quran suggests that time is not absolute in the universe, a
discovery made only in the early part of the twentieth century. The
abovementioned Quranicverse, according to Dr. Hassab-Elnaby, implies a
'cosmic affair' of extremely high speed, making it possible to travel,
in one day, the distance the moon travelsaround the Earth over a
period of 1,000 years. The use of the lunar calendar in reckoning
Earth time is explicitly stated in the following verse (which means):
"…[It is Allaah who made] the moon a derived light and determined for
it phases – that you may know the number of years and account [of
time]…" [Quran 10:5]
Furthermore, Dr. Hassab-Elnaby uses the mathematical relationship
given in this verse – one day of 'cosmic reckoning' equal to a
thousand years of 'Earth reckoning' – along with established
scientific data on the movements of the Earth and the moon to
calculate the speed which provides a linkage between the two systemsof
reckoning time. The resulting speed, he points out, is
299,792.458kilometres per second, which is exactly, to the decimal
point, the speed of light recorded by the United States National
Bureau of Standards.
The Quran as Part of Universal Order
The correlation between the findings of science in the past century
and the Quran highlights the importance of preservingthe written word,
emphasised in Islam because it bridges space and time, providing
inspiration and verification for those separated from direct contact
with the Prophet Muhammad and his companions . It has also led some
scientists totake a closer look at the Quran.
Dr. Maurice Bucaille of the French Academy of Science, author of 'The
Bible, the Koran and Science' , states that "…It comes as no surprise
to learn that religion and science have always beenconsidered to be
twin sisters by Islam and that today, at a time when science has taken
such great strides, they continue to be associated. Furthermore,
certain scientific data areused for a better understanding of the
Quranic text. What is more, in a century wherefor many scientific
truth has dealt a deathblow to religious belief, it is precisely the
discoveries of science that, in an objective examination of the
Islamic Revelation, have highlighted the supernatural character
ofcertain aspects of the revelation." Islam encourages man's search
for knowledge to both enhance appreciation of the cosmic order and
augment his capability toserve as a representative of Allaah in
governing the affairs of the Earth. The Quran seems to call attention
to the importance of observing the heavens in this search. It states
(what means): " And We made the skya protected ceiling, but they, from
its signs, turned away." [Quran 21:32]
Thus, important evidenceseems to be emerging in the modern world that
the Quran contains revelation which transcends space and time, forming
a part of the cosmic order to guidethe path of mankind and strengthen
the bond between religion and science.

How can we understand the divine descent during the night in different countries?.

Names and Attributes of Allah, -
It is narrated in the hadeeth that "Allaah descends every night to the
lowest heaven during the last third of the night..." When does the last
third of the night begin, and when does it end? And how does Allaah
descend in different countries?.
Praise be to Allaah.
There are mutawaatir ahaadeeth from the Messenger of Allaah (peace and
blessings of Allaah be upon him) which prove that Allaah descends. The
Prophet (peace and blessings of Allaah be upon him) said: "Our Lord
descends to the lowest heaven every night when the last third of the
night remains, and He says, 'Who will call upon Me, that I may answer
him? Who will ask of Me, that Imay give him? Who will ask Me for
forgiveness, that I may forgive him?'"
Ahl al-Sunnah wa'l-Jamaa'ah are unanimously agreed that Allaah
descends in amanner that befits Him, and that He is not like His
creation at all in any of His attributes, as He says (interpretation
of the meaning):
"Say (O Muhammad): He is Allaah, (the) One.
Allaah-us-Samad [Allaah -- the Self-Sufficient Master, Whom all
creatures need, (He neither eats nor drinks)].
He begets not, nor was He begotten.
And there is none co-equal or comparable unto Him"
[al-Ikhlaas 112:1-4]
"There is nothing like Him, and He is the All-Hearer, the All-Seer"
[al-Shoora 42:11]
According to Ahl al-Sunnah wa'l-Jamaa'ah, we must accept the verses
and ahaadeeth that speak of the attributes of Allaah as they are,
without distorting them, denyingany of His attributes, trying to
imagine how they are or trying to liken Him to any of His creation; at
the same time we must believe in them and believe that what is said in
these texts is true, without likening Allaah to His creation or
discussing the nature of His attributes. Rather their view concerning
His attributes is like their view concerning His essence: Ahl
al-Sunnah wa'l-Jamaa'ah affirm theEssence of Allaah without discussing
how it is, or likening Him to any of His creation, and thus we must
also affirm His attributes without discussing how they are,or likening
these attributes to the attributes of any of His creation. The descent
of Allaah happens in every country in a manner thatbefits Allaah,
because the descent of Allaah cannot be likened to the descent of any
of His creation. He is described as descending in the last part of the
night in all parts of the world in a manner that befits His Majesty,
may He be exalted. No one can know how He descends just as no one can
know how His Essence is, except Him.
"There is nothing like Him, and He is the All-Hearer, the All-Seer"
[al-Shoora 42:11 - interpretation of the meaning]
"So put not forward similitudes for Allaah (as there is nothing
similar to Him, nor He resemblesanything). Truly, Allaah knows and you
know not"
[al-Nahl 16:74 - interpretation of the meaning]
The first and last third ofthe night differ according to the season.
If the night is nine hourslong then the time of descent begins at the
onset of the seventh hour, until dawn comes. If the night is twelve
hours long then the last third begins at the beginning of the ninth
hour until dawn comes, and so on, depending onhow long or short the
night is in each place. And Allaah is the Source of strength.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah by Shaykh 'Abd al-'Azeez ibn
'Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 4, p. 420

The meaning of Allaah’s name al-Haafiz .

Names and Attributes of Allah, -
Can you give me an explanation of the beautiful names of Allah: Al Hafiz ?.
Praise be to Allaah.
The name al-Haafiz is mentioned in the verse in which Allaah says
(interpretation of the meaning):
"He said: 'Can I entrust him to you except as I entrusted his brother
[Yoosuf (Joseph)] to you aforetime? But Allaah is the Best to guard
(Haafiz), and He is the Most Merciful of those who show mercy'"
[Yoosuf 12:64]
Allaah also calls Himself al-Hafeez in several places in the Qur'aan.
Allaah says (interpretation of the meaning):
"Surely, my Lord is Guardian over all things (Hafeez)"
[Hood 11:57]
al-Khattaabi said in Sha'n al-Du'aa' (67-68): "Al-Hafeez means
al-Haafiz. Both are activeparticiples but the form Hafeez carries a
more intensive meaning, as in the words al-Qadeer (All-powerful) and
al-'Aleem (All-knowing). He guards or keeps the heavens and the earth
and everything therein, so that they will remain for as long as they
are toremain, and will not disappear. This is like the verses
(interpretation of the meaning):
'and He feels no fatigue in guarding and preserving them'
[al-Baqarah 2:255]
'And to guard against every rebellious devil'
[al-Saffaat 37:7]
He is the One Who protects His slaves from destruction and calamityand
disaster, as He says (interpretation of the meaning):
"For him (each person), there are angels in succession, before and
behind him. They guard him by the Command of Allaah"
[al-Ra'd 13:11]
He keeps the records of His slaves' deeds, and he keeps a record of
what they say; He knows their intentions and what is intheir hearts.
Nothing is hidden from Him.
He protects His close friends (awliya') from falling into sin, and he
guards them against the plots of the Shaytaan so that they will be
safe from his evil and his temptation."
Al-Sa'di said in his Tafseer (18): "Al-Hafeez is the One who protects
that which He has created, and Whose knowledge encompassesthat which
He has brought into existence. He protects His slaves from falling
into sin and disaster, and He takes care of them in all situations. He
records the deeds of His slaves and the reward or punishment for
that.".

Dought & clear, - Al-Khaafid.Names and Attributes of Allah, -

Names and Attributes of Allah, -
Can you give me an explanation of the beautiful name of Allah Al Khafid ?.
Praise be to Allaah.
Before discussing the meaning of this name, we should understand some
important issues that have to do with the names of Allaah.
Firstly: The names and attributes of Allaah should be based on
evidence from the Book of Allaah (the Qur'aan) and the Sunnah of His
Messenger (peace and blessings of Allaah be upon him); there is no
other source for knowing the names and attributes of Allaah apartfrom
these two sources.
Based on this, whatever names of Allaah are affirmed in the Qur'aan
and Sunnah are what we must accept and affirm.
Whatever is denied in the Qur'aan and Sunnah,we must also deny, whilst
affirming its opposite.
What is neither affirmed nor denied in the Qur'aan and Sunnah, we must
refrain from uttering it and neither affirm it nor deny it, because it
has not been narrated in the sense of either affirming or denying.
With regard to the meaning of the name al-Khaafid, it should be noted
that if what is meant by it is somethingthat is befitting to Allaah,
then it is acceptable, and if what is meant is something that is not
befitting to Allaah, then we must reject it.
From al-Qawaa'id al-Mathla fi Sifaat Allaah wa Asmaa'ihi il-Husna
byIbn 'Uthaymeen.
Secondly: An action is broader in meaning than a name. Hence Allaah
has attributed to Himself actions for which He is not called bythe
active participle of the verb in question, such as wanting (araada),
willing (shaa'a)and causing to happen (ahdatha); He is not called
al-mureed (the wanter or seeker) or al-shaa'i (the willer) or
al-muhdith (the causer). Similarly He did not call Himself al-saani'
(the maker), al-faa'il (the doer), or al-mutqin (the one who does
things perfectly), or other names derived from actions that He
attributes to Himself. Thescope of actions is broader than the scope
of words.
Those who derive a name for Allaah from every action made a serious
mistake and made the number of His names reach more than one thousand.
They called Him al-maakir (theplotter), al-mukhaadi' (the deceiver),
al-faatin (the causer of tribulation), al-kaa'id (the schemer), etc.
Similarly He has told us about Himself in words that are broader in
scope and are not namesby which He has called Himself. We may refer to
Him as shay' (a thing), mawjood (one who exists), madhkoor (one who is
mentioned or remembered), ma'loom (one who is known), muraad (one who
is sought), and so on, but He is not to be named in these terms.
The word al-Waajid (the one who is independent of means) is not
mentioned as a name of Allaah except in the hadeeth which lists the
beautiful names (of Allaah). But the correct view is that this is not
the Prophet's words, although the meaning is sound. For Allaah is
indeed the One Who has the means (dhu'l-wajd) and is independent of
allothers, so it would be more apt to call Him al-Waajid than
al-Mawjood (the one who exists) or al-Moojid (the initiator). The word
al-mawjood (one who exists) may refer to something that is perfector
imperfect, good or evil (so the thing referred to by this name may be
perfect or imperfect). If a name may refer to either of these, then it
cannot be a name of Allaah, so we cannot call Him al-Shay' (the thing)
or al-Ma'loom(the one who is known). Hence Allaah is not
calledal-Mureed (the seeker) or al-Mutakallim (the speaker) or
al-Moojid (the initiator). He has called Himself by names that carry
the most perfect meanings in thatregard viz. al-Khaaliq (the Creator),
al-Baari' (the Creator), and al-Musawwir (the Shaper). Al-Moojid (the
initiator) is like al-Muhdith (the one whocauses things to happen),
al-Faa'il (the doer) and al-Saani' (the maker). This is a very subtle
and deep understanding of the beautiful names of Allaah, so give some
thought to it. And Allaah is the Source of strength,
From Madaarij al-Saalikeen by Ibn al-Qayyim, 3/383-385
Thirdly: The names that are given to Allaah must be taken from the
soundtexts; this is not a matter that is subject to ijtihaador
individual reasoning. But what is said in the context of speaking
about Him is not subject to the same restrictions, so for example it
may be said that He is al-qadeem(the Ancient), al-shay' (the thing
[i.e., as opposed to nothing]), al-mawjood (the one who exists),
al-qaa'im bi nafsihi (the self sufficient). This is the bottom line
with regard to the issue of whether His names are tawqeefi (i.e., not
subject to ijtihaad) or it is permissible to call Him by some names
that are not reported in the texts.
From Badaa'i' al-Fawaa'id by Ibn al-Qayyim, 1/162
Fourthly: Among the names of Allaah there are some which cannot be
used in isolation unless their opposite is also mentioned; if such
aname is used on its own,it may give an impression of imperfection –
exalted be Allaah far above that. These names include al-Mu'ti,
al-Maani' (the Giver, the Withholder); al-Daarr, al-Naafi' (the One
who harms, the One Who benefits); al-Qaabid, al-Baasit (the
Constrictor, the Expander); al-Mu'izz, al-Mudhill (the Honourer, the
Humiliator); al-Khaafid al-Raafi' (the Abaser, the Exalter). Allaah
cannot be called al-Maani' (the Withholder), al-Daarr (the One who
harms), al-Qaabid (the Constrictor), al-Mudhill (the Humiliator) and
al-Khaafid (the Abaser) using these names on their own; rather they
must be accompanied bytheir opposites, because they only appear as
such(in pairs) in the Revelation.
From Ma'aarij al-Qubool by al-Hakami, 1/64.
Once the following is understood, the name al-Khaafid is only narrated
in the hadeeth which lists the beautiful names of Allaah. The correct
view is that this is not the words of the Prophet (peace and blessings
of Allaah be upon him), as stated above in the words of Ibn al-Qayyim.
This is what has been confirmed by more than one scholar such as Imam
Ibn Taymiyah (as stated in al-Fataawa, 6/379-380, 8/96,
22/482);al-Haafiz ibn Katheer in his Tafseer (3/515); al-Haafiz ibn
Hajar in al-Fath (11/221) and al-Buloogh (1395), and others.
But the meaning of this name is correct, so long as it is accompanied
by the name al-Raafi' (the Exalter). It was proven inSaheeh Muslim
(179) from the hadeeth of AbuMoosa al-Ash'ari that theProphet (peace
and blessings of Allaah be upon him) said: "Allaah does not sleep and
it is not befitting that He should sleep. He lowers justice and raises
it. The deeds of the night are taken up to Him before the deeds of the
day, and the deeds of the daybefore the night…" There are also some
reports from the salaf concerning that, and themu'allaq report which
al-Bukhaari narrated in his Saheeh (al-Fath, 8/487) from Abu'l-Darda',
which says that he said concerning the verse "Every day He is
(engaged) in some affair(such as giving honour or disgrace to some,
life or death to some)" [al-Rahmaan 55:29 – interpretation of the
meaning]: "He forgives sins, relieves distress, raises some people in
status and humiliates others." This was also narrated in a marfoo'
report (i.e., attributed tothe Prophet (peace and blessings of Allaah
be upon him)).
Once this is understood, the scholars have also discussed the meaning
of the name al-Khaafid, such as the following:
1 – al-Khattaabi said in Sha'n al-Du'a'(58):
Al-Khaafid, al-Raafi' (the Abaser, the Exalter): similarly when it
comes to these two names, it is better to mention them together.
Al-Khaafid is the one who brings down tyrants and humiliates the
arrogant Pharaohs, and al-Raafi' isthe one who raises His close
friends (awliya') in status through their acts of obedience; He raises
them in status, supports them against their enemies and grants them
the ultimate victory. No one can prevail except the one whom Allaah
raises and no one can be lowered except the one whom Hehumiliates.
2 – al-Haleemi said, according to al-Asma' wa'l-Sifaat by al-Bayhaqi(1/193):
The name al-Khaafid should not be used on itsown in du'aa' without the
name al-Raafi'. Al-Khaafid is the one who puts people in a lower
position, and al-Raafi' is the one who puts them in a higher position.
3 – Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan
al-Mahajjah (1/140):
Among His names are al-Khaafid, al-Raafi' (the Abaser, the Exalter).
It was said that al-Khaafid is the one who brings down tyrants and
humiliates the arrogant Pharaohs, and al-Raafi' isthe one who raises
His close friends (awliya') in status and supports them against their
enemies. He humiliates whomsoever He will among His slaves, lowering
him in status and making him unknown and insignificant. And He
elevates whomsoever Hewill among His slaves, raising him in status
andposition. No one can riseexcept those whom He raises in status and
no one can be humiliated except those whom He lowers in status. And it
was said that He raises justice and lowers it.
Then he narrated the hadeeth of Abu Moosa that was narrated by Muslim
(293): "Allaah does not sleep and it is not befitting that He should
sleep. He lowers justice and raises it. The deeds of the night are
taken up to Him before the deeds of the day, and the deeds of the
daybefore the night…"
Then he said: The scholars said: what is meant by "He lowers justice
and raises it" is: He lowers justice by causing oppressors to prevail,
and He raises justice by causing justiceto prevail. He lowers justice
by means of the unjust and he raises justice by means of just leaders.
By alternately lowering and raising thelevel of justice He tests His
slaves to see how they will be patient in the face of adversity
andthankful for times of ease.
4 – Shaykh Ibn Sa'di said in al-Haqq al-Waadih al-Mubeen (258):
He is al-Raafi' for people who are righteous and knowledgeable and
have faith, and He is al-Khaafid for His enemies.
It says in Tawdeeh al-Kaafiyah al-Shaafiyah (390): Know that the
divine attributes that have to do with deeds are all connected to or
based on these three attributes: absolute power, ever-executed will
and perfect wisdom.All of these are attributesof Allaah. The effects
of these attributes prevail everywhere in the universe, giving
precedence to some and putting others behind, benefiting some and
harming others, giving to some and withholding from others, abasing
some and exalting others. There is no difference in this between
physical and moral, religious or worldly.
Shaykh Muhammad Khaleel Harraas said in Sharh al-Qaseedah al-Nooniyyah, 2/114:
Allaah is al-Khaafid, al-Raafi' (the Abaser the Exalter). He abases
the kuffaar by making their lives miserable and keeping them away from
Him, and He raises His close friends by drawing them close to Him and
making them happy. He alternates things amongst His slaves, so He
humiliates some people and makes them insignificant and takes away
their pride, and He raises others by causing them to inherit the
authority and land of the former.
All of these words are true, and they are included in the meaning of
al-Khaafid, al-Raafi' (the Abaser, the Exalter).
And Allaah knows best.