Iron Between Science and Quran

By Magdy Abd Al-Shafy

Was iron formed in the earth ?

It is thought that the earth was once a part of the sun and then separated , so scientists thought that iron was formed in the sun but this supposition proved to be wrong because the surface heat temperature of the sun is 6000 Celsius degrees while the temperature of the core ranges from 15 million to 16 millions Celsius and in this degree , though high , is not enough to form an iron atom .

The whole temperature of the solar system is not sufficient to produce elemental iron .

The observable universe is composed of hydrogen (74%) and Helium (24%) ,while the other 105 elements form (2%).On studying the sun ,scientists found that it is only hydrogen and Helium that are there , it is known that hydrogen atoms fuse together to form helium and the sun nuclear reaction will remain as so till the sun runs out of hydrogen then begins to change into red giant where it will swallow the moon and the other planet .

The Holy Quran records this cosmic event in its verses before science .

God says in the Holy Quran what means""And when the moon and the Sun are joined together "

The Sun is just a ball of gas that will never fuse into iron and the scientific studies show no evidence of iron formation in the sun and as a result the iron in the earth was formed else .

Iron needs a temperature of 600 million degrees to be formed .

Scientists say that such a degree can not be found in any star but in the stars whose mass is three times bigger than the sun. In these stars the nuclear fusion starts with changing hydrogen into helium and the nuclear fusion goes on till iron is formed , iron can not be fused into any other heavier elements as it has the most binding energy , iron atom needs energy to be formed so the equilibrium inside the star is lost and the star explodes as a supernova where meteorites loaded with iron and other elements were sent down to the earth and other planets.

So iron did come from the outer space.

God says in the Holy Quran what means "
"He sent iron, wherein is mighty power and (many) uses for mankind " ( Iron :25)

It was only when the earth was like a heap of ash that it was bombarded with iron meteorite , because of the high density of iron it found its way towards the core of the earth .

God in His holy verse reminds us of His favours to us that He sent down iron , though there are many other elements He sent, the question is why God mentioned iron and not of other elements .

The answer is given by a well-known microbiologist Michael Denton , In his book Nature’s Destiny, he says "Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the center of a star which triggers a supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity of iron atoms to the center of the primeval earth that generated the heat which caused the initial chemical differentiation of the earth, the outgassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the center of the earth which, acting like a gigantic dynamo, generates the earth’s magnetic field, which in turn creates the Van Allen radiation belts that shield the earth’s surface from destructive high-energy-penetrating cosmic radiation and preserve the crucial ozone layer from cosmic ray destruction…

Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no atmosphere or hydrosphere.

There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal to make hemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism.

The intriguing and intimate relationship between life and iron, between the red color of blood and the dying of some distant star, not only indicates the relevance of metals to biology but also the biocentricity of the cosmos… "

A Numeric Miracle

This is a remarkably some modern findings of science already mentioned in the Holy Quran. So many articles were written about this miracle and proves that The Holy Quran is revealed by God … there will be new discoveries in the horizon of many miracles will be found ..I think the features in the Holy Quran that remained unknown will give more significant meanings.

The Holy Quran is like the fabric of the universe , every letters , every word and every Surah are in accordance to some numeric miracles. Scientists are now doing their best to find out more about the Holy Book . For example there is a numeric miracle in the Holy Quran concerning iron .

Surat al-Hadid 25, which refers to iron, contains two rather interesting mathematical codes.
“Al- Hadid” is the 57th surah in the Qur’an. The abjad of the word “Al-Hadid” in Arabic, when the numerological values of its letters are added up, is also 57.

The numerological value of the word “hadid” alone is 26. And 26 is the atomic number of iron.

"….is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light r

This verse appears towards the end of Surat Al-Baqarah (The Cow), which was revealed in Madinah and has 286 verses. It is the longest Surah in the Qur'an and gets its name from the miraculous story mentioned in it about a man from the Israelites was murdered in the days of Musa (AS) and the identity of his murderer was unknown. Thus Allah (SWT) ordered Musa (AS) to order his people to slaughter a cow and to strike the dead man with a part of it; he then came back to life by Allah's will and told them the identify of his murderer. Truth was able to prevail as a result of this miracle and it was a manifestation of Allah’s (SWT) power to resurrect the dead.

Surat Al-Baqarah deals with the Jews and Christians at length; this subject matter covers more than one third of the Surah. The Surah concludes with an affirmation of the reality of faith and with a supplication to Allah that touches the heart and mind. The most significant facts mentioned in the Surah can be summarized as follows:

Personal characteristics of a virtuous believer mentioned in Surat Al-Baqarah:

1. Patience in suffering and adversity;
2. Fulfilling covenants and promises;
3. Courage and intrepidity in seeking martyrdom in the cause of Allah;
4. Boldness in upholding justice, declaring one's opinion and refraining from suppressing testimony;
5. Bounty, generosity and spending money in the cause of Allah;
6. Striving to do good deeds, to say kind words and to forgive others;
7. Showing respects to one's parents and kindness towards kin, orphans, the poor and to all people, and helping the needy without humiliating them or harming.
8. Avoiding all types of ill-gotten gain.

Tenets of faith in Surat Al-Baqarah:

Surat Al-Baqarah provides details of the rules governing the Muslim family from marriage, divorce, weaning children, the iddat (waiting) period for women after divorce or the death of their spouse, etc. Men are also ordered to refrain from having sexual intercourse with their wives during their menstrual cycles and marriage with polytheists is forbidden until they believe.
This Surah lists the foods that are forbidden, such as dead meat, blood, the flesh of swine and any animals that have not been slaughtered in the name of Allah. It is not sinful, however, if one consumes these foods through extreme necessity. Furthermore, the surah prohibits both intoxicants and gambling.
Retribution (qisas) is the rule stipulated in the case of murder.
The Surah encourages will writing and prohibited concealment or falsification of a will.
It prohibits the unlawful usurpation of other people’s property or possessions.
It sets checks for debt transactions.
Riba is prohibited outright. ( Riba: is that amount of money added to the original sum or balance of money that was borrowed, in other words; interest).
It encourages people to treat orphans well and sets up checks concerning money spent in the cause of Allah.
It prohibits the denial of undeniable religious truths.

Stories in Surat Al-Baqarah:

Many of Allah's prophets and messengers are mentioned in this Surah and reference is also made to a number of events that provide useful allegories, such as the following:

The story of Adam and Hawa’ (Eve).
The story of the people of Israel and the Pharaoh, covering their exodus from Egypt with Musa (AS) who led them across the sea, and how water sprung out of the earth for their consumption and how they were then disobedient after receiving all these blessings from Allah and reverted to worshipping a calf. There is also reference to the story of how Allah transformed those who broke the rules of the Sabbath into monkeys. The Surah also refers to their denial of Allah’s signs and verses, their unjust slaying of prophets, distortion of the Torah, their disobedience to Allah's commands and transgression of the limits set by Him. Moreover, it shows how Allah raised above them (the towering height) of Mount (Sinai) to threaten and frighten them, as well as their story with the murdered person and Allah's order to them to slaughter a cow and to use its parts to hit the murdered person so that Allah (SWT) would resurrect him and let him utter his murderer's name then die again and their story with their king Talut (Saul) and with Galut (Goliath) and Dawud (AS) “David”.
The story of prophets sent to the people of Israel such as Dawud (AS) and Solaiman (AS).
The story of Ibrahim (AS) and his son Isma'il (AS), who raised the foundations of the Ka’ba, and their prayer to Allah (SWT) to send the final prophet to Makkah and the debate between Ibrahim (AS) and King Nimrod who was the first man to falsely claim divinity to himself.
The story of Yaqub (AS).
The changing of the Qibla (direction for prayer) from Jerusalem to Makkah.
The story of Isa (Jesus) (AS).
The story of the Uzair (Ezra) who went to Jerusalem after it was destroyed by Nebuchadnezzar; the verse states what can be translated as,* “…He said: “Oh! How will Allah ever bring this town back to life after its death and destruction?” So Allah caused him to die for a hundred years, and then raised him up (again). He said: “How long did you remain (dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day”. He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! ( it was remnants of its bones and Allah brought it back to life in front of him )And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh”. When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things.”” *(TMQ, Surat Al-Baqarah: 259)

Signs of Creation in Surat Al-Baqarah:

Surat Al-Baqarah mentions many of signs of creation that can be summarized as follows:

The distinction between the different types of light, each with its own characteristics and the contrast between darkness and light. These are scientific realities that have only been recently discovered.
The fact that hearing precedes sight in human development. It has been scientifically proven that in the stages of the creation of a human being, hearing is developed before sight.
The description of how heavy outpours of rain are consistently accompanied by darkness, thunder and lightning.
Reference to the consecutive stages in the Earth’s preparation to receive human life, from leveling the Earth’s surface, the building the heavens surrounding it, rain descending on the Earth, fruits grew on the Earth for our sustenance, revival of the earth after it had been barren and the scattering of all kinds of animals throughout the earth.
The miracle of the sea splitting for Musa (AS), was also mentioned, saving him and those who were with him from the Pharaoh and his soldiers, as well as of the gushing forth of twelve springs with one strike of Musa’s (AS) staff. These wells still exist until today along a single fault in the Earth’s crust in the eastern area of the Suez Peninsula.
Reference to psychological elements such as fear, suspicion and doubt, all of which have shown by studies in the field of psychology to be scientific truths that were unknown at the time of the revelation of the Qur’an.The hardheartedness of the Jews is mentioned and is compared to the hardness of rocks; their hearts are considered harder than rocks as there are some rocks which soften with the rivers that flows over them, there are some that split and water flows out of them and others that sink for fear of Allah (SWT).
Reference to the true East and West of the Earth, giving an indication of the Earth being the centre of the universe. This is a scientific fact that has yet to be accepted by secular science.
Reference to the creation of the Heavens and Earth, the alternation of night and day and the passage of ships through the sea for the benefit of mankind; all of this is part of Allah’s supreme Dominion.
Reference to the direction of the winds and the clouds which trail between the heavens and the earth in subjugation. These are scientific truths that have only been slightly understood in the latter decades of the twentieth century.
New moons are signs to mark appointed times and dates in the lives of people and for the pilgrimage.
Reference to women's menstrual periods and advising men to refrain from sexual intercourse with women during menstruation due to the harm and damage that can be inflicted on women as a consequence. Medical studies have indeed confirmed this fact.
Emphasizing the dangers of intoxicants and gambling which outweigh any benefit that may be reaped from them.
Mentioning the scientific truth that an orchard on a flat surface, which is more elevated than what surrounds it, if subjected to heavy rain, will bear twice the amount of fruit. This is because the likelihood of it being flooded with heavy rain is non-existent as the water quickly drains away from the soil after it has taken what it requires; this is as it is elevated above the valleys surrounding it. If, however, it does not receive heavy rain but light moisture (dew or light drizzles of rain) it is sufficient to water the plants and to produce plentiful fruit.
The point here is that such a garden on a height, thrives, flourishes, bears fruit and produces generously whether or not it receives heavy rain.

Surat Al-Baqarah describes those who spend for the sake of Allah and who are righteous. Allah makes what they have spent for Him in His cause thrive and grow (irrespective of whether the amount spent is large or small); the rewards of spending for the sake of Allah are compared to the produce of the garden on a height thrives and grows whether or not it receives heavy rain.
Each of the above mentioned scientific matters requires separate analysis; therefore, I will only focus my analysis in this article on the last point concerning the description of the garden on a height. Before starting, we shall have a quick look at the interpretation of this noble verse by old and contemporary scholars.

Interpretation of this verse by scholars:
Concerning the interpretation of the following verse that can be translated as,* “And the likeness of those who spend their wealth seeking Allah’s Pleasure and to strengthen their souls, is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.”* (TMQ, Surat Al-Baqarah: 265).

Ibn-Kathir said, “This is the likeness of the believers, who spend their wealth seeking to please Allah by doing so. * “…and to strengthen their souls …” *They know for a certainty that Allah will reward them most generously for spending in His cause.

Al-Sha’abi explained* “…and to strengthen their souls…”* means that they do this out of true faith and absolute certainty.

All the scholars agree that *“…is the likeness of a garden on a height…”* means a place that is elevated from the ground; Ibn Abbas and Ad-dahak add that rivers flow through this garden. *“…Heavy rain falls on it and it doubles its yield of harvest…”* means it bears twice the amount of fruit as compared to other gardens, if it receives heavy rain.

Safwat Al-Bayan says that *“…and to strengthen their souls…”* means that as well as spending their wealth to seek Allah’s pleasure, they do so to accustom themselves to patience adherence to the pious act of spending in the cause of Allah and to firmly guide themselves away from anything that spoils or corrupts the intentions behind and the execution of this deed. It could also mean to affirm and strengthen their faith in Allah and to obtain the promised reward that is a consequence of their actions, since their actions are what drives and initiates their reward. The word *“…garden…”* is used to mean the trees that are closely intertwined as well as the land on which these trees grow, however, the first meaning (the trees) is more pertinent to the context.

*“…on a height…”* A height is an area that is elevated above the level of streams. Trees that grow at heights are normally more beautiful and their fruit are more delicious. The word *“…harvest…”* means fruits. The expression *“…light rain…”* refers to the lightest drops of rain or to the drizzle that suffice the garden due to its high fertility.

The intended meaning is that the garden thrives and bears fruit whether the rain it receives is heavy or light, just as what is spent in the cause of Allah for His pleasure and to strengthen the souls thrives and grows (whether the amount expended is large or small).

The scientific implications of the noble verse:
It is an obvious fact that the earth’s surface is not completely flat. It ranges from high lofty summits to low lying mountain ranges to the level plains that stretch to reach an altitude slightly above sea level.

Between the lofty summits and the leveled plains, we find heights and hills with different altitudes until we reach the plains, then we find continental depressions and sea and ocean trenches.

The reason why the topography of earth is variable is because of the different chemical and mineral composition of the rocks forming it and consequently the difference in the density of these rocks. This is because the earth’s solid layer (earth’s crust) floats on a layer of semi-molten materials, which is called the weak zone (Asthenosphere) in the earth’s layers. This floatation is governed by the laws and principles. (For example buoyancy principle, just as an iceberg that is less dense than water floats in the ocean).

The highest peak on the earth’s surface, Mount Everest in the Himalayan mountain range, reaches an altitude of 8848 m above sea level. The lowest point on land’s surface is the floor of the Dead Sea (a part of continent not marine) and is about 400 m below sea level. The average altitude of land on earth is roughly 840 m above sea level.

The deepest point on the ocean floor of the earth is the Challenger Deep in the Mariana Trench in the Pacific Ocean; its depth is a little over eleven km whereas the average depth of ocean floors is about four km (3729 to 4500 m) below sea level.

These variations in altitudes provide vastly varying types of living environments, each suited for a specific form of life. We find therefore that fruit and chestnut trees and in general trees that have produce grow best on hills and heights that are under one thousand m above sea level, whereas grains and potatoes stop growing at about two thousand m above sea level (around 2160 m). The maximum altitude for forest growth is 2660 m above sea level.

The height best suited for a garden that was given as an example in the verse under analysis is wondrous, since this is the best environment known to us for the growth of fruit trees and others trees that have produce such as olive trees, almond trees, pine trees and others. This is because the environment of heights is characterized by mild weather, abundant water, a greater chance of being exposed to sunshine, rainfall, humidity, wind movement and to air renewal around it. Therefore it is the most suited environment for the growth of trees in general and of fruit trees in particular.

Heights are features of the earth’s surface that are leveled and elevated above sea level by an average altitude ranging from 300 to 600 m. Their altitudes are lower than that of mountains and higher than that of hills. Consequently, rain water never drowns heights, no matter how strong the rainfall is. That is because the rain water is pushed ever downward by the force of gravity to the surrounding areas that are lower than the height. That is after its soil and rocks had been saturated with the required amount of water, which both cools and refreshes them and is stored in them. Controlling the amount of stored water helps plants perform their vital activities efficiently without drowning or dehydration. Dehydration kills the plants and drowning them in water or having an increase in the water storage in the rocks and soil would result in the decay, rotting and decomposition of the roots which would also kill the plants.

When heavy rain falls on a height, both its soil and rocks and the plants growing on it take their required intake of water, while excess water flows over to the lower surrounding areas till it reaches the valleys and the plains. The controlled amount of water stored in the soil and rocks of the height helps the roots of plants in general and of trees in particular to extend deeper into the soil and rocks. This multiplies the amounts of elements and compounds that become available for the roots to absorb, along with the nutritional sap they extract from the ground. The extended roots also help fix the plants in the ground and make them resistant to strong wind and other environmental changes.

One of the advantages of the environment of heights is that if it receives heavy rain, it doubles its produce and if the humidity decreases and only drizzle or dew are available as moisture, it still bears plenty of fruit. This is because plants growing on heights are able to benefit from the rain water whatever the quantity they receive, as well as from the dew that condenses at higher rates than in plains or in closed valleys, particularly in dry regions.

Fruit trees and others trees such as olive, almond, and pine trees bear more fruit at heights that are above sea level than on level plains and closed valleys because if heavy rain falls on the height, the excess water quickly flows away from it after the garden has taken its water requirements. It therefore benefits it and does not harm it in any way. The garden therefore bears double the amount of fruit. Nevertheless, when the garden does not receive heavy rain then the drizzle or dew condensing around it is sufficient to provide it with its water requirements, so it continues to live and bear fruit by the will of Allah.

The verse thus likens those who spend their wealth, seeking Allah’s pleasure and to strengthen their souls (whatever their material ability) to a fertile garden with fruitful trees growing on an elevated height in favorable environmental conditions that have provided the garden with all the means for growth and a very generous production of fruit when it receives heavy rain, moreover, still a generous production of fruit if it receives light rain. The continuous production of this garden does not stop under any circumstance, similarly believers spend in the cause of Allah driven by their faith in Allah (SWT) and their firm belief that He is the Sustainer and that He is the Powerful and the Strong. They therefore spend in His cause whether their financial ability is strong or weak. They spend seeking only His pleasure and the strengthening of their souls, since one of the ways to train the human soul is through spending money in the cause of Allah, and in this respect Allah (SWT) says what can be translated as, *“And the likeness of those who spend their wealth seeking Allah’s Pleasure and to strengthen their souls, is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.”* (TMQ, Surat Al-Baqarah: 265).

This verse points clearly to the preference of growing fruit trees in general on heights, which are flat elevated grounds, lower than mountains and higher than hills, ranging in altitude between 300 and 600 m above sea level. This is a scientific fact that has been proven by experiments over successive decades. This scientific fact is present in the Qur’an which was revealed over 1400 years ago to an illiterate prophet (PBUH) in a nation whose large majority were illiterate and living in a dry desert with no knowledge of gardens or fruit trees except for palm or some vines in very limited areas of it. This Qur’anic description therefore bears witness that these are the words of Allah, the Creator, who has revealed it with His knowledge to His last prophet (PBUH). Since the Qur’an is the last message, Allah (SWT) has undertaken to guard it in the same language of its revelation (Arabic). Therefore, He has protected it word for word, letter for letter, from any addition or omission or alteration or change, for over 14 centuries and until the Day of Judgment, as He has promised what can be translated as,* “Verily, it is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption)”* (TMQ, Surat Al-Hijr: 9).

Praise be to Allah for the favor of the Qur’an and praise be to Allah for the favor of Islam and praise be to Allah for guiding us to this while we could never have been guided to this had it not been for the guidance of Allah, and praise be to Allah in the hereafter and in this first world. Blessings and peace be upon the last prophet and messenger and on his family and companions and all who follow his guidance and invoke with his invocation until the Day of Judgment.

By Dr. Zaghloul El.naggar

He creates you in the wombs of your mothers in stages, one after another, in three veils of darkness.” (TMQ Surat Az-Zumar 39:06)

This miraculous Qur’anic ayah appears in the first eighth of Surat Az-Zumar. Surat Az-Zumar is a Makkan Surah, made up of 75 ayahs after the “Basmallah” (invocation of the name of Allah). The Surah is called Az-Zumar (meaning: The Groups) due to the appearance of reference to how people are separated, according to their deeds, into two groups on the Day of Judgment. One group makes up the residents of Paradise and the other group is comprised of the residents of Hell. Each of which will be led to his inevitable fate.

The main theme of the noble Surah is the Islamic creed, as is the case with all Makkan Surahs.

Signs of creation in Surat Az-Zumar:

(1) Description of the process of creation of the heavens and earth as having been accomplished in conformity with truth and in agreement with reality. That is to say, the creation process followed precise rules and laws, which proves that its Creator, Allah (SWT) (the glorified and exalted) is al-haqq (the Truth).

(2) The precise implied reference to the spherical shape of the earth; to its rotation around its own axis and to its travel or “running” in its orbit around the sun; and to the travel or “running” of the earth, moon and sun (and accordingly of all celestial bodies) in space until a predetermined point in time, which indicates the inevitability of the Hereafter.

(3) Affirmation that the creation of all human beings is from one person/one soul, which is that of our father Adam (AS) (peace be upon him), out of which his pair/mate/wife, our mother Hawaa’ “Eve” (AS), was created.

(4) Mention of the supply of man with eight pairs of cattle [sheep, goats, oxen and camel; a pair of each: male and female], which might be a reference to the creation of their genetic code, or to the Devine order for them to be created.

(5) Affirmation that the creation and development of the human embryo is in stages, one after another, in three veils of darkness.

(6) Emphasis on the fact that those who know cannot be equated to those who do not know. Moreover, the assertion that only men of hearts and minds (intellect, reason and understanding) are those who contemplate, understand and will remember (i.e. will learn a lesson from Allah’s (SWT) signs and ayahs).

(7) Reference to the fact that the origin of the water that exists underneath the earth’s surface is rainwater. Allah (SWT) directs its course through the earth to form springs and water channels. By its means, Allah (SWT) produces plants that are varied in color and kind. Then after the plants flourish, they lose their blossom, dry up after they had once flourished and lose their natural color turning yellow. Then they become brittle and crack into pieces. This contains reference to the cycle of life and death in every creature and in everything.

(8) Reference to the fact that the soul leaves the body in both states of sleep and death. At the moment of death the soul is taken from the body and kept from returning to it. While in the state of sleep, the soul is returned back to the sleeper the moment he wakes up.

(9) Affirmation that Allah (SWT) is the One who created everything and that He is the Trustee/Guardian of everything.

Each of the above points requires a separate analysis; therefore, I will focus the discussion in this article on point (5) of the above list, which appears in the sixth ayah of Surat Az-Zumar. Before presenting its scientific implication, I will review a number of interpretations from scholars of Qur’anic exegesis of this noble Qur’anic text.

The interpretation of the following ayah by scholars:

*“He creates you in the wombs of your mothers in stages, one after another, in three veils of darkness.”* (TMQ 39:06).

The summary of Ibn Kathir’s interpretation (may Allah have mercy on him) of this ayah is as follows: It means, Allah (SWT) preordained you in your mother’s wombs (in stages, one after another); each of you is first a nutfa (gamete: reproductive cell, whether sperm or ovum), then it develops into a ‘alaqa (leech-like clot), then into a mudgha (the form of a chewed-up morsel) and then he is shaped and formed with the development of bones, flesh, nerves and veins. Afterwards, the soul is blown into him and he becomes a different creation (glorified be Allah and extolled be His glorious attributes; He is the Unique Creator).

The summary of the interpretation of the ayah in Dhilal Al Qur’an (may Allah have mercy on its author) is as follows: The development from a nutfa, into an ‘alaqa, into a mudgha, into bones. Then the embryo develops into a creation where the human element is clearly apparent. *“…in three veils of darkness”* means the darkness of the sack surrounding the embryo, the darkness of the womb in which this sack lays and the darkness of the abdomen in which the womb lies.

Scientific implications of this noble Qur’anic text:

I. Scientific implications in the part of the ayah that says, *“He creates you in the wombs of your mothers in stages, one after another…”* (TMQ 39:06):

At a time when it was widely believed that the human embryo was created only from the blood of the menstrual cycle, or only from the male’s emitted fluid, the Qur’an was revealed affirming that both the male and female reproductive cells (gametes) are involved in the formation of the embryo. This appears in many ayahs, of which we choose some of what Allah (SWT) says, which can be translated in the following:

(1)*“O mankind! If you have doubt about Resurrection, then verily We have created you from dust, then from a nutfa (gamete), then from a ‘alaqa (leech-like clot), then from a mudgha (chewed-up morsel), formed and unformed, in order that We may manifest (Our omnipotence) to you. And We cause whom We will to remain in the wombs for an appointed term, then we bring you out as infants
(2) (new born) baby…”* (TMQ 22:05).

(3)*“And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter, We made him(the offspring of Adam) as a nutfa (a gamete) (which we embedded) in a safe, secure lodging (the womb of the woman). Then We made the nutfa (develop) into a ‘alaqa (leech-like clot), then We made the ‘alaqa (develop) into a mudgha (chewed-up morsel), then We made the mudgha (develop) into bones, then We clothed the bones with flesh. And then we brought it forth as another creation. Glorified be Allah and extolled be His glorious attributes; He is the Unique Creator” *(TMQ 23:12-14).

(4)*“It is He (Allah), Who created you from dust, then He made you from a nutfa (gamete) then from a ‘alaqa (leech-like clot)…” *(TMQ 40:67).

(5)*“And that it is He (Allah) Who created pairs, male and female, from a nutfa (gamete) when it is emitted.”* (TMQ 53:45-46).

(6) *“Does man think he could do what he wills (and act without restriction or limitation and neglect his duties and obligations towards Allah) and get away with it? Was he not a nutfa (gamete) in a fluid that is emitted? Which developed into a ‘alaqa (leech-like clot), then (Allah) molded and fashioned (him) in due proportions. And made of him the pair, male and female.”* (TMQ 75:36-39).

(7)*“We created man from a nutfa amshaj (zygote), in order to try him, so We endowed him with (the gifts of) hearing and sight.”*(TMQ 76:02).

(8)*“From a nutfa (gamete) He created him and then molds him in due proportions.”* (TMQ 80:07).

The noble Qur’an was revealed with this clear truth, with this accurate, complete and comprehensive description of the stages of the human embryonic development. These stages do not in most cases exceed one to a few millimeters in length. This was more than 1,400 years ago, at a time when there were no means of magnification, photography or internal medical examination available. This attests to the fact that the noble Qur’an cannot be a human fabrication, but that it is the words of Allah (SWT), the Creator.

The majority of mankind continued to believe in their incorrect ideas that the embryo is created from the blood of the menstrual cycle as a spontaneous self-creation. This self-creation was perceived to be pre-shaped in the form of a fully developed human being, which starts as a minute version that is almost inconspicuous to the naked eye. Furthermore, they believed that with time, it starts to grow in size until the fetus size is fully developed.

The above ideas, whose source was a very vivid imagination, continued to dominate the minds of most people on earth until the end of the 17th Century AD. In 1677, the Dutch scientist Anton van Leeuwenhoek was able, with the aid of his fellow scientist Louis Dominicus Hamm, to see spermatozoa (sperm cells) for the first time under a microscope. Two centuries later (at the end of the 19th Century AD), an ovum (egg cell) of a mammal was first seen. Almost at the same time, at around 1865-1869, the Austrian botanist Gregor Mendel formulated a preliminary idea of the mechanism of heredity of traits through a number of experiments and observations that he conducted on the common pea plant. From which he concluded, that the process of inheritance of traits, meaning the transmission of characteristics from one generation to the next, occurs through a number of hereditary units or factors that are infinitely small in size, which later came to be known as genes. Genes remained to be referred to simply in the form of symbols used in the clarification of the process of variety of creation until the second decade of the beginning of the 20th century. In 1912, the American biologist Thomas Hunt Morgan proved that genes are actual parts of a number of thread-like particles that are infinitely small in size and fineness and thinness, found inside the nucleus of a living cell, known as chromosomes. Chromosomes are so called due to their incredible ability to acquire the characteristic added to the cell in a much more apparent way than other parts of the cell.

Through Morgan’s study of chromosomes in human cells, he was able to identify the reproductive chromosome and suggested the idea of genetic mapping for living organisms (i.e. drawing detailed genetic maps for chromosomes) considering that chromosomes are responsible for the transmission of characteristics from parents to child.

In 1955, the American scientist James Watson and the British scientist Francis Crick were able to identify the chemical composition of chromosomes and proved that it is a molecule made of Deoxyribonucleic Acid (DNA), which determines the genetic code of each living organism.

With the development of scientific equipment during the 20th century and the beginning of the 21st century, embryology was immensely developed. With every step forward that embryology took, it proved the truth of what appears in Allah’s (SWT) book (the Qur’an) and in the Sunnah of the Seal of His Prophets (BPUH). That is, that the human embryo is created from the union and fusion of the male and female nutfas (gametes), to form together the nutfa amshaj (mixed gamete i.e. zygote), in which Allah (SWT) preordains the creation of the embryo. Furthermore, that from the nutfa amshaj, embryos develop in the wombs of their mothers over several consecutive stages of development, which modern science, despite its unprecedented advancement, was not able to name appropriately. Modern science only expresses the developmental stages through the gestational age of the embryo (the number of days that the embryo has been in the womb). The Qur’an however, named the developmental stages as follows: a nutfa (gamete), then an ‘alaqa (leech-like clot), then a mudgha (chewed-up morsel), then bones, then the bones are clothed with flesh, then the development of the embryo into a different creation (glorified be Allah and extolled be His glorious attributes; He is the Unique Creator).

II. Scientific implications in the part of the ayah that says, *“He creates you …in stages, one after another…”* (TMQ 39:06):

While most people on earth held the incorrect belief that a human being is spontaneously self-created in a pre-shaped form that corresponds to a fully developed human being, however is a minute version of it that is almost inconspicuous to the naked eye. Further believing that with time it grows in size until the size of fetus is fully developed. At a time when such beliefs were widespread, the Qur’an came and affirmed that creation occurs over consecutive stages. The expression referring to the embryonic developmental stages in the ayah is *“…in stages, one after another…”* (TMQ 39:06). The Qur’an details and divides the embryonic developmental stages into seven consecutive stages, which embryological studies in the recent few decades have proven and confirmed. The Qur’an named the stages with certain specific names as follows:

(1) The nutfa stage:
The expression “nutfa”, which Allah (SWT) uses in the Qur’an to denote a reproductive cell (gamete), linguistically (in the Arabic language), means a little water that ranges from one drop to a few drops. The Qur’an uses it to indicate a gamete, whether male (sperm) or female (ovum).

(2) The nutfa amshaj stage:
The expression “nutfa amshaj”, which Allah (SWT) uses in the Qur’an to denote the zygote, linguistically (in the Arabic language) means a mixed nutfa or mixed gamete. The noun nutfa appears in the singular form, while the adjective amshaj (mixed) appears in the plural form. The plural form is used to indicate that the mixing is of more than two things [note: number in Arabic grammar has three forms: singular, dual and plural]. As such, the word amshaj appears in the plural form due to the fact that the things that mix are not only the male and female gametes, but also the contents of each of them. The most important content of the cell is the genetic information or the genetic code [which is contained in the cell’s DNA, found in chromosomes in the cell’s nucleus]. One normal human cell contains 18.6 billion chemical molecules of DNA subunits, which are nitrogenous bases, sugars and phosphates. Each reproductive cell has half that number of DNA subunits.

The total number of chromosomes and the chemical molecules they contain, which determine the genetic code of the embryo, are completed by means of Allah’s (SWT) preordainment. Modern science refers to it as genetic programming. Hours after the fertilization of the ovum (which contains 23 chromosomes) by the sperm (which contains the same number of chromosomes) the total number of chromosomes, characteristic of a human being, is complete (46 chromosomes in 23 pairs). During this merging process (between the ovum and sperm), the characters (traits) which the embryo will inherit from his parents and which will appear on him after he is fully developed, known as the dominant characters, are determined. Other characters become recessive and might appear in future generations; these are known as recessive characters. This occurs because each character is inherited twice, once from the father and the ancestors from his side and another time from the mother and the ancestors from her side; therefore, one character becomes dominant and the other becomes recessive as per Allah’s (SWT) preordainment. As such, the characters of the embryo are preordained in the zygote stage. That is why, Allah (SWT) says what can be translated as, *“Woe be to (disbelieving) man, how ungrateful he is ! From what thing did He (Allah) create him? From a nutfa (gamete) He created him and then sit him in due proportions.”* (TMQ 80:17-19).

Allah’s (SWT) preordainment extends over generations to reach the early ancestors until it reaches our father Adam (AS) and our mother Hawaa’ (AS). It is quite miraculous how the Prophet Mohammad (PBUH) referred to this fact more than 12 centuries before anything was ever known about the laws of genetics. As narrated by Ibn Jarir and Ibn Abu-Hatem, the Prophet (PBUH) asked a man, “What is the gender of your new born baby?” The man replied, “O Messenger of Allah, what could it possibly be? It could only be a boy or a girl!” The Prophet (PBUH) asked, “So who does he resemble?” The man replied, “O Messenger of Allah, who could he possibly resemble? He can only resemble either his father or his mother!” The Prophet (PBUH) said, “Oh, don’t say such things. When the nutfa (gamete) settles in the womb, Allah (SWT) supplies it with every lineage between it and Adam. Have you not read the following ayah in Allah’s book (the Qur’an),* “In whatever form He wills, He puts you together”* (TMQ 82:8). Then the Prophet further clarified, “Meaning: He shapes you.”

The expression “nutfa amshaj” is the first scientifically accurate expression referring to the creation of the embryo through the union of the male and female nutfas. This truth has not been realized by modern science except in the late 18th century (in 1775 A.D- 1186 A.H). The preordainment that occurs in the fertilization process also determines the gender of the baby. In this concern Allah (SWT) says what can be translated as,* “And that it is He (Allah) Who created pairs, male and female, from a nutfa (gamete) when it is emitted.”* (TMQ 53:45-46).

After the preordainment process, the zygote starts to quickly divide into smaller cells until it becomes a spherical mass of cells known as morula. Then the morula differentiates into surface cells called the trophectoderm (which would become the placenta) and inner cells, called the inner cell mass (which would become the embryo), forming what is known as the blastocyst. The blastocyst starts implanting itself in the lining of the uterus (womb) on the sixth day after fertilization. This stage is known as the implantation stage. It takes a full week to 14 days for the blastocyst to become implanted in the lining of the uterus. After the implantation process is complete, the embryo transforms from a nutfa amshaj into an ‘alaqa.

(3) The ‘alaqa stage:
Just as the blastocyst successfully implants itself and clings to the lining of the uterus through the primitive placenta which later becomes the umbilical cord, the ‘alaqa stage starts (from day 15 to day 25). The ‘alaqa stage is characterized by fast growth, multiplicity of cells, the beginning of the formation of organs and the elongation of the embryo to take the form of a leech [A leech is a bloodsucking aquatic or terrestrial worm]. The embryo resembles the leech in its shape, as well as in the way that it “leeches on to” or clings to the lining of the uterus (just as a leech clings to the body of the host that it preys on). It also resembles the leech in its feeding on the mother’s blood (just as a leech feeds on the blood of the host animal that it clings to). Accordingly, the term “‘alaqa” that the Qur’an uses to express this embryonic stage is a miraculous scientific precedence at an age where no means of magnification or photography or examination was available, especially not of an embryonic stage that ranges from 0.7 to 3.5 millimeters in length.

(4) The mudgha stage:
The mudgha stage starts with the appearance of several somites (one of the longitudinal parts to which a body is divided) on the body of the ‘alaqa. Somites begin with a single somite that appears in the middle of the 4th week of gestation and reach around 40 to 45 somites. By the beginning of the fifth week, the ‘alaqa is transformed into the mudgha stage because the embryo appears in the latter stage like a chewed-up morsel of flesh, on which the imprints of the teeth of the chewer remain, just as teeth imprints remain on a piece of chewed gum. As such, the precedence of the Qur’an in describing this stage, which does not exceed (by the end of it) 1 centimeter in length, using the expression “mudgha” is as miraculous as can be. It is miraculous because at the time of the revelation of the Qur’an, no human being could have ever possibly known or have come to realize this fact; and not for another 12 centuries!

(5) The stage of bones:
During the 7th week of gestation, the skeleton starts to spread in the body of the embryo through the gradual ossification of the cartilaginous structures, which are formed during the mudgha stage around several organ/limb buds. With the formation of bones, the trunk of the embryo starts to straighten (the embryo’s length now ranges between 14 and 20 millimeters), the tips of fingers are protruding and the tips of toes start to protrude [in the form of ridges in the hand and feet plates called digital rays]. Furthermore, cerebral vesicles are prominent [these are swellings in the neural tube to form the brain]. The indication of the Qur’an that bones are developed in a stage th
at follows the stage of the mudgha is again a miraculous scientific precedence, as no one could have possibly realized this true fact before the 20th century.

(6) The stage of clothing the bones with muscles and flesh:
During the 8th week of gestation, the process of clothing of bones with muscles and flesh begins. In this stage, the length of the embryo is between 22 and 31 millimeters. Most muscle cells are created from the mesoderm layer developed in the mudgha stage. The mesoderm is the middle layer of the three germ layers [the germ layers are the layers into which the cells of the mudgha, which will eventually give rise to all structures of the body, differentiate]. The muscle cells develop from the grooves between somites in the mudgha, therefore muscles are created in divisions. The divisions move away from the area of the somite groove, then grow and connect together forming several muscle threads, fibers and tubes. Muscles gradually organize in certain bundles, clothing and encircling the bones and connecting to the bone membrane forming what is known as the dorsal, ventral and limb muscle tissue. Each section of muscle tissue is supplied with a branch from the spinal cord. Again, the Qur’an’s precedence in mentioning this fact (that bones are clothed with muscles and flesh in this stage) is quite miraculous!

(7) The stage of development and growth [into a different creation]:
This stage starts from the 9th week of gestation and extends until the end of the pregnancy term. In this stage, the bodily characteristics of the fetus (what the embryo transforms into) start to become more distinguishable. This is due to the development of all organs and systems to completion; which start to actively function in coordination with one another in a remarkable way.

In this stage, the fetus starts to grow slowly until the beginning of the 12th week, after which growth in size accelerates. Moreover, changes in appearance take place at high rates; the eyes move to the front of the face, the ears move from the neck to the head, legs elongate in a noticeable way and the length of the fetus ranges between 33 and 500 millimeters.

The above seven consecutive stages of embryogenesis are confirmed through modern embryological studies which themselves only distinguish between the different stages using the gestational age of the embryo or fetus due to their inability to provide accurate nomenclature for the specific stages. In that regard, however, the Qur’an pioneered in naming, describing and ordering the stages in a highly accurate fashion. This happened 14 centuries ago and in the absence of any means of magnification, photography or internal medical examination. This proves, without any doubt, that the noble Qur’an is indeed the words of Allah (SWT), the Creator, Who revealed it with His knowledge to the Seal of His Prophets and protected it, as He promised, in the same language of its revelation (the Arabic language), over a period of 12 centuries past and until the Day of Judgment. Furthermore, this also attests to the Prophethood of the Seal of Prophets and Messengers to whom the Qur’an was revealed.

III. Scientific implications in the part of the ayah that says, *“He creates you …in stages, one after another, in three veils of darkness.”*(TMQ 39:06):

The fetus is surrounded inside the uterus by several membranes. From the inner to the outer membrane, these are: The amion membrane, the chorion membrane and the decidua membrane. These three membranes completely enclose the fetus and therefore keep it in complete darkness; this is the first darkness. The three membranes of the fetus are themselves surrounded by the walls of the uterus, which is a thick wall made up of three layers; forming the second complete darkness surround the fetus and its membranes. The uterus, which contains the fetus and its membranes and surrounds it in two consecutive darkness’s, is itself found in the middle of the pelvis. The uterus is in turn fully surrounded by the body that is composed of the abdomen and the back. Both of the abdomen and back provide the third darkness in which the fetus lies. This is in agreement with what Allah (SWT) says; which can be translated as, *“He creates you in the wombs of your mothers in stages, one after another, in three veils of darkness.”* (TMQ 39:06).

At the time of the revelation of the Qur’an and for many long centuries after, no one knew of these three veils of darkness. The precedence of the noble Qur’an in referring to them proves, without a shadow of a doubt, that the noble Qur’an is indeed the words of Allah (SWT), the Creator, Who revealed it with His knowledge to the Seal of His Prophets and protected it, as He promised, in the same language of its revelation (the Arabic language). In order to remain as evidence against people until the Day of Judgment, however most people do not know or do not comprehend

By Dr. Zaghloul El.naggar

The water cycle and the seas in the Quran

When the verses of the Quran concerning the role of water in man’s existence are read in succession today, they appear to express ideas that are obvious. The reason for this is simple: in our day and age, we all know about the water cycle in nature to a greater or lesser extent.

However, if we consider the various ancient concepts on this subject, it becomes clear that the data in the Quran does not embody the mythical concepts prevalent at the time of Revelation, that had developed more according to philosophical speculation than observed phenomena.

Although it was empirically possible to acquire the useful practical knowledge necessary to improve irrigation, the concepts held on the water cycle in general would hardly be acceptable today.

Thus, it would have been easy to imagine that underground water could have come from the infiltration of precipitation in the soil. In ancient times however, this idea, held by Virtuvius Polio Marcus in Rome, 1st century CE, was cited as an exception. Thereafter, for many centuries (and the Quranic Revelation occurred during this period) man held completely inaccurate views on the water cycle.

Two specialists on this subject, G. Gastany and B. Blavoux, in their entry in the Encyclopedia Universalis under the heading ‘Hydrogeology’, give an edifying history of this problem.
“In the 7th century CE, Thales of Miletus held the theory whereby the waters of the oceans, under the effect of winds, were thrust towards the interior of the continents; so the water fell upon the earth and penetrated into the soil. Plato shared these views and thought that the return of the waters to the oceans was via a great abyss, the ‘Tartarus’. Until the 18th century CE, this theory had many supporters, one of whom was Descartes. Aristotle imagined that the water vapour from the soil condensed in cool mountain caverns and formed underground lakes that fed springs. He was followed by Seneca (1st century CE) and many others, until 1877 CE, among them O. Volger …”

The first clear formulation of the water cycle must be attributed to Bernard Palissy in 1580 CE.

He claimed that underground water came from rainwater infiltrating into the soil. This theory was confirmed by E. Mariotte and P. Perrault in the 17th century CE.

In the following passages from the Quran, there is no trace of the mistaken ideas that were current at the time of Prophet Muhammad , .

The Quran says (what means):
“We sent down water from the sky, blessed water whereby We caused to grow gardens, grains for harvest, tall palm-trees with their spathes, piled one above the other – sustenance for (Our) servants. Therewith We gave (new) life to a dead land. So will be the emergence (from the tombs).” [Quran 50:9-11]

And (what means):
“We sent down water from the sky in measure and lodged it in the ground. And We certainly are able to withdraw it. Therewith for you We gave rise to gardens of palm-trees and vineyards where for you are abundant fruits and of them you eat.” [Quran 23: 18-19]
And (what means): “We sent forth the winds that fecundate. We cause the water to descend from the sky. We provide you with the water – you (could) not be the guardians of its reserves.” [Quran 15:22]

There are two possible interpretations of this last verse. The fecundating winds may be taken to be the fertilizers of plants because they carry pollen. However, this may be a figurative expression referring by analogy to the role the wind plays in the process, whereby a non-raincarrying cloud is turned into one that produces a shower of rain.

The Quran says (what means): “Allaah is the One Who sends forth the winds which raised up the clouds. He spreads them in the sky as He wills and breaks them into fragments. Then thou seest raindrops issuing from within them. He makes them reach such of His servants as He wills.

And they are rejoicing.” [Quran 30:48]

And (what means): “(Allaah) is the One Who sends forth the winds like heralds of His Mercy. When they have carried the heavy-laden clouds, We drive them to a dead land. Then We cause water to descend and thereby bring forth fruits of every kind. Thus We will bring forth the dead. Maybe you will remember.” [Quran 7:57]

And (what means): “Hast thou not seen that Allaah sent water down from the sky and led it through sources into the ground? Then He caused sown fields of different colors to grow.” [Quran 39:21]

And (what means): “Therein We placed gardens of palm-trees and vineyards and We caused water springs to gush forth.” [Quran 36:34]
The importance of springs and the way they are fed by rainwater conducted into them is stressed in the last three verses. It is worth pausing to examine this fact and call to mind the predominance in the Middle Ages of views such as those held by Aristotle, according to whom springs were fed by underground lakes. In his entry on Hydrology in the Encyclopedia

Universalis, M.R. Remenieras, a teacher at the French National School of Agronomy (Ecole nationale du Genie rural, des Eaux et Forets), describes the main stages of hydrology and refers to the magnificent irrigation works of the ancients, particularly in the Middle East. However, he notes that an empirical outlook ruled over everything, since the ideas of the time proceeded from mistaken concepts. He continues as follows:
“It was not until the Renaissance (between circa 1400 and 1600 CE) that purely philosophical concepts gave way to research based on the objective observation of hydrologic phenomena. Leonardo da Vinci (1452-1519 CE) rebelled against Aristotle’s statements. Bernard Palissy, in his Wonderful Discourse on the Nature of Waters and Fountains both Natural and Artificial (Discours admirable de la nature des eaux et fontaines tant naturelles qu’artificielles; Paris, 1570) gives a correct interpretation of the water cycle and especially of the way springs are fed by rainwater.”

This last statement is surely exactly what is mentioned in the Quran (chapter 39, verse 21) describing the way rainwater is conducted into sources in the ground.
The subject of chapter 24, verse 43, is rain and hail (which means):
“Hast thou not seen that God makes the clouds move gently, then joins them together, then makes them a heap. And thou seest raindrops issuing from within it. He sends down from the sky mountains of hail, He strikes therewith whom He wills and He turns it away from whom He wills. The flashing of its lightning almost snatches away the sight.”

The following passage requires some comment (which means):
“Have you observed the water you drink? Do you bring it down from the rainclouds? Or do We? If it were Our will, We could make it salty. Then why are you not thankful?” [Quran 56: 68-70]
This reference to the fact that God could have made fresh water salty is a way of expressing Divine Omnipotence. Another means of reminding us of the same Omnipotence is the challenge to man to make rainfall from the clouds. In modern times however, technology has surely made it possible to create rain artificially. Can one therefore oppose the statement in the Quran to man’s ability to produce precipitations?

The answer is no, because it seems clear that one must take account of man’s limitations in this field. M.A. Facy, an expert at the French Meteorological Office, wrote the following in the Encyclopedia Universalis under the heading Precipitations: “It will never be possible to make rain fall from a cloud that does not have the suitable characteristics of a raincloud or one that has not yet reached the appropriate stage of evolution (maturity).” Therefore, man can never hasten the precipitation process by technical means, when the natural conditions for it are not present. If this were not the case, droughts would never occur in practice – which they obviously do. Thus, to have control over rain and fine weather still remains a dream.

Man cannot willfully break the established cycle that maintains the circulation of water in nature. This cycle may be outlined as follows, according to modern ideas on hydrology:
The heat from the sun’s rays causes the water from the sea and other water surfaces on Earth to evaporate. The water vapour that is given off rises into the atmosphere and, by condensation, forms clouds. The winds then intervene and move the clouds thus formed over varying distances. The clouds can then either disperse without producing rain, or combine their mass with others to create even greater condensation, or they can fragment and produce rain at some stages in their evolution. When rain reaches the sea (70 percent of the Earth’s surface is covered by water), the cycle is soon repeated. When rain falls on the land, it may be absorbed by vegetation aid its growth; the vegetation in its turn gives off water and thus returns some water to the atmosphere. The rest, to a lesser or greater extent, infiltrates into the soil, from where it is either conducted through channels into the sea, or comes back to the Earth’s surface network through springs or resurgences.
When one compares the modern data of hydrology to what is contained in the numerous verses of the Quran quoted in this paragraph, one has to admit that there is a remarkable degree of agreement between them.

Summarized from: The Bible, the Quran and Science

Tuesday : 24/04/2007