AT the time the Holy Quran was revealed, the human understanding of the nature of the cosmos and the movement or the stillness of the heavenly bodies was extremely primitive and obscure. This is no longer the case, as our knowledge of the universe has considerably advanced and expanded by the present age.
Some of the theories relating to the creation of the universe have been verified as facts, whereas some others are still being explored. The concept of the expanding universe belongs to the former category, and has been universally accepted by the scientific community as 'fact'. This discovery was first made by Edwin Hubble in the 1920s. Yet some thirteen centuries before this, it was clearly mentioned in the Quran:
And the heaven We built with Our own powers (aydin) and indeed We go on expanding it (musi'un).1
It should be remembered that the concept of the continuous expansion of the universe is exclusive to the Quran. No other Divine scriptures even remotely hint at it. The discovery that the universe is constantly expanding is of prime significance to scientists, because it helps create a better understanding of how the universe was initially created. It clearly explains the stage by stage process of creation, in a manner which perfectly falls into step with the theory of the Big Bang. The Quran goes further and describes the entire cycle of the beginning, the end and the return again to a similar beginning. The first step of creation as related in the Quran accurately describes the event of the Big Bang in the following words:
Do not the unbelievers see that the heavens and the earth were a closed-up mass (ratqan), then We clove them asunder (fataqna)? And We made from water every living thing. Will they not then believe?2
It is significant that this verse is specifically addressed to non-believers, implying perhaps, that the unveiling of the secret mentioned in this verse would be made by the non-believers, a sign for them of the truth of the Quran.
In this verse the words ratqan (closed-up mass), and fataqna (We clove them asunder), carry the basic message of the whole verse. Authentic Arabic lexicons3 give two meanings of ratqan, that have great relevance to the topic under discussion. One meaning is 'the coming together of something and the consequent infusion into a single entity' and the second meaning is 'total darkness'. Both these meanings are significantly applicable. Taken together, they offer an apt description of the singularity of a black hole.
BLACK HOLE is a gravitationally collapsed mass of colossal size. It begins with the collapse of such massive stars as are 15 or more times the size of the sun. The immensity of their inward gravitational pull causes the stars to collapse into a much smaller size. The gravitational pull is further concentrated and results in the further collapse of the entire mass into a supernova. At this stage the basic bricks of matter such as molecules, atoms etc. begin to be crushed into a nondescript mass of energy. Thus that moment in space-time is created which is called
event horizon. The inward gravitational pull of that something becomes so powerful that all forms of radiation are pulled back so that even light cannot escape. A resultant total darkness ensues which earns it the name
black hole, reminding one of the word
ratqan used by the Quran indicating total darkness. This is called
singularity which lies beyond the event horizon.
A black hole once created grows rapidly because even distant stars begin to be pulled in with the progressive concentration of gravitational energy. It is estimated that the mass of a black hole could grow as large as a hundred million times the mass of the sun. As its gravitational field widens, more material from space is drawn in at a speed close to that of light. In 1997 there was observational evidence suggesting that in our galaxy a black hole of 2,000,000 solar masses existed. But other calculations show that in our universe there could be many black holes as big as 3,000,000,000 solar masses.4 At that concentration of gravitational pull even distant stars would stagger and lose their mooring to be devoured by a glutton of such magnitude. Thus the process of ratqan is completed resulting into that singularity which is both completely closed as well as comprising total darkness. In answer to the question as to how the universe was initially created, the two most recent theories are both Big Bang theories. They claim that it was initiated from a singularity which suddenly erupted releasing the trapped mass leading yet again into the creation of a new universe through the event horizon. This dawn of light sprouting from the event horizon is called the white hole5,6. One of the two theories relating to the expansion predicts that the universe thus created will carry on expanding forever. The other claims that the expansion of the universe will, at some time, be reversed because the inward gravitational pull will ultimately prevail. Eventually, all matter will be pulled back again to form perhaps another gigantic black hole. This latter view appears to be supported by the Quran.
Whilst speaking of the first creation of the universe, the Quran clearly describes its ending into yet another black hole, connecting the end to the beginning, thus completing the full circle of the story of cosmos. The Quran declares:
Remember the day when We shall roll up the heavens like the rolling up of written scrolls ...7
 |
Plate 1: The Ultimate Black Hole
(click to enlarge) |
The clear message of this verse is that the universe is not eternal. It speaks of a future when the heavens will be rolled up, in a manner similar to the rolling up of a scroll. Scientific descriptions illustrating the making of a black hole, very closely resemble what the Quran describes in the above verse. (See plate 1).
A mass of accretion from space falling into a black hole, as described above, would be pressed into a sheet under the enormous pressure created by the gravitational and electromagnetic forces. As the centre of the black hole is constantly revolving around itself, this sheet—as it approaches—will begin to be wrapped around it, before disappearing into the realm of the unknown at last.
The verse continues:
... As We began the first creation, so shall We repeat it; a promise binding on Us; that We shall certainly fulfil.7
 |
Plate 2: The Emergent Universe
(click to enlarge) |
Following the eventual collapse of the universe into a black hole, here we have the promise of a new beginning. God will recreate the universe, as He had done before. The collapsed universe will re-emerge from its darkness and the whole process of creation will start yet again (see plate 2). This wrapping up and unfolding of the universe appears to be an ongoing phenomenon, according to the Holy Quran.
This Quranic concept of the beginning and the end of the creation is undoubtedly extraordinary. It would not have been less amazing if it had been revealed to a highly educated person of our contemporary age, but one is wonder-struck by the fact that this most advanced knowledge, regarding the perpetually repeating phenomenon of creation, was revealed more than fourteen hundred years ago to an unlettered dweller of the Arabian desert.
he Quran and the Heavenly Bodies
Now we turn to another aspect of the description of the cosmos which relates to the motion of the heavenly bodies. The most striking feature of this description relates to the way the motion of the earth is described without glaringly contradicting the popular view prevailing in that age. All the scholars and sages of that time were unanimous in their belief that the earth is stationary while other heavenly bodies like the sun and the moon are constantly revolving around it. In view of this, the motion of the earth as described by the Quran may not be apparent to the casual reader, but to a careful student the message is loud and clear. If the Quran had described the earth as stationary and the heavenly bodies as revolving around it, then although the people of that time might have been satisfied with this description, the people of the later ages would have treated that statement as a proof of the ignorance of the Quran's author. Such a statement, they would emphasize, could not have been made by an All-Knowing, Supreme Being.
Rather than literally comparing the motion of the earth to that of other heavenly bodies, the Quran makes the following statement:
The mountains that you see, you think they are stationary while they are constantly floating like the floating of clouds. Such is the work of Allah Who made everything firm and strong...8
If the mountains are declared to be in constant motion, then the only logical inference to be drawn from this would be that the earth is also rotating along with them. But thanks to the masterly language of the Quran this observation went unnoticed. They had the impression, shared with the rest of mankind, that the earth was stationary and it was this false impression that was not obtrusively challenged. If they had read with care the end of the same verse they would have been left with no room for any misunderstanding. It ends with a lasting tribute to the creative faculty of God, Who has created all things with such firmness that they cannot be dislodged. Anything which cannot be dislodged can never be catapulted out of the earth, to fly alone, leaving the earth behind.
Again, in many other verses the Quran refers to the mountains as ravasiya which means 'firmly rooted in the earth':
He has created the heavens without any pillars that you can see, and He has placed in the earth firm mountains that it may not quake with you, and He has scattered therein all kinds of creatures; and We have sent down water from the clouds, and caused to grow therein every noble species.9
Also:
And We have made in the earth firm mountains, that they may provide them the living food, and We have made therein wide pathways that they may be rightly guided.10
and,
And He has placed in the earth firm mountains that they may provide you food, and rivers and routes that you may be guided.11
Thus, the Holy Quran exquisitely succeeds in making this revelation in a manner that the prevalent knowledge of that time is not too loudly challenged. It is likely that the people may have believed verse 89 of Surah Al-Naml, referred to a future event associated with Doomsday. But as has been demonstrated, this misinterpretation would be absolutely unacceptable for the following reasons:
- The verse clearly speaks in the present tense and not in the future tense. The letter (
) vaow used here can literally be translated as 'while' instead of 'and', so the meaning could be, 'you think the mountains are stationary, while they are moving'. To refer this part of the statement to the future is impermissible.
- If they, the mountains, were to fly in the future then how could man, even if he were perched at a safe distance on another planet, believe them to be stationary despite watching them flying in space? Hence such a translation is out of the question. Also, to translate this verse to indicate that though humans today consider the mountains to be stationary, they are not so because in future they will fly, would be evidently wrong. If the mountains are stationary today the humans would certainly see them to be stationary. It is not a question of their thinking them to be stationary. The Quran would have said 'You know them to be stationary and so they are but in future they will no longer be so'. This is not what the Quran says at all.
- At the end of the same verse, a tribute to the firmness of God's creation is the last clinching proof that the mountains, despite flying, are firmly entrenched.
It is noteworthy that the early commentaries maintain silence on the true meaning of this verse which suggests that it was too difficult for them to interpret.
The Holy Quran also pronounces that all heavenly bodies are in a constant state of motion; none of them is stationary:
... everything is gliding along smoothly in its orbit.12
This all-embracing statement covers the entire universe, our solar system being no exception. In addition to this, there are many other verses which mention the elliptical movement of all the heavenly bodies. But they also speak of their movement towards their destined time of death. Following are some of the verses which cover both subjects:
Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service. All pursue their course until an appointed time. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord.13
Hast thou not seen that Allah makes the night pass into the day, and makes the day pass into the night, and He has pressed the sun and the moon into service; all pursuing their course till an appointed term, and Allah is well aware of what you do?14
He merges the night into the day, and He merges the day into the night. And He has pressed into service the sun and the moon; each one runs its course to an appointed term. Such is Allah, your Lord; His is the kingdom, and those whom you call upon beside Allah own not even a whit.15
He created the heavens and earth in accordance with the requirements of wisdom. He makes the night to cover the day, and He makes the day to cover the night; and He has pressed the sun and the moon into service; each pursues its course until an appointed time. Hearken, it is He alone Who is the Mighty, the Great Forgiver.16
OW we turn to another amazing revelation of the Quran regarding a specific motion of the sun which is mentioned nowhere else. This verse 36:39, pronounces,
And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.17
It clearly speaks of a point in space to be the sun's final resting place. Despite the fact that it is only the sun which is mentioned, the verses which immediately follow bind the entire universe to the movement of the sun in the same specific direction:
And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.
And for the moon We have regulated stages until it looks like a thin branch of an old palm tree.
Nor does it behove for the sun to overtake the moon nor for the night to overtake the day ...18
If it were only the sun which was moving in a fixed direction, the verse which follows this statement would not have proclaimed that the sun and the moon strictly maintain their mutual distance; they will never be able to gain or move away from each other, an unchangeable destiny till their appointed time. This clearly shows that in whatever direction the sun is moving, the moon is also moving.
But it is not only the question of the sun and the moon. All the heavenly bodies are described in the Quran as soundlessly floating. Again there are numerous verses in the Quran which describe the heavenly bodies bound together with invisible links. Hence if one of them moves in a direction other than its orbital and elliptical motion, all the other heavenly bodies must also move along to maintain their mutual balance.
And He it is Who created the night and the day, and the sun and the moon; everything gliding along in orbit.19
It is not for the sun to overtake the moon, nor can the night outstrip the day. All float in an orbit.20
This is a unique style of the Quran also employed for indicating the movement of the earth upon its axis. The people of the time of both these revelations could not clearly grasp the underlying idea. If the mountains are moving the earth must also move along, but this is not what the people of that age inferred. Nor could they grasp the idea that if the sun is moving in the direction of a specific space, the entire universe must also be moving along with it to the same destination. This vision of the entire universe drifting away in space is an idea which perhaps has not as yet been conceived by contemporary scientists. Yet it can be implied from an in-depth study of the Quran that the entire cosmos is moving towards some point in space. If that implication is true then one is left with no choice but to visualize all 180 billion or more galaxies, of which our planetary system is but a tiny dot, to be moving along with the sun in a set direction.
LSEWHERE IN THE CHAPTER we have suggested the possibility of an all-consuming gigantic black hole which may pull back the entire universal mass into its singularity.
As such, we have concluded that according to the Quran the case of the universe is an open and shut case. At the moment of the Big Bang it began to expand almost at the speed of light. At the end it will once again be drawn back into the abyss which we refer to as a black hole.
As far as the concept of a single universal black hole is concerned, it is based on the Big Bang theory which is fully supported by the Quran. Some scientists however, propose the case of an open universe. They believe that the universe will continue to expand forever and ever until the spacial matter becomes too thin and sparse, and extends beyond the gravitational pull of the centre of the universe. This scenario leaves no room for the universe to be reassembled and recreated. The Quran categorically rejects this open concept. It is loud, clear and specific that from a singularity the universe erupted, and back into another singularity it will sink again. The Unity of God and its creative outburst and the return of the creation again to the Unity of God could not have been better expressed than:
... to God we belong and to Him shall we return.21
REFERENCES
- Translation of 51:48 by the author.
- Translation of 21:31 by the author.
- LANE, E.W. (1984) Arabic—English Lexicon. Islamic Text Society, William & Norgate, Cambridge.
- Space Telescope Science Institute. (1997) Press release no. STScI-PR97-01, Baltimore, Maryland, USA.
- RONAN, C. A. (1991) The Natural History of the Universe. Transworld Publishers Ltd., London.
- Reader's Digest Universal Dictionary. (1987) The Reader's Digest Association Limited. London.
- Translation of 21:105 by the author.
- Translation of 27:89 by the author.
- Translation of 31:11 by Maulawi Sher Ali.
- Translation of 21:32 by the author.
- Translation of 16:16 by the author.
- Translation of 21:34 by the author.
- Translation of 13:3 by the author.
- Translation of 31:30 by Maulawi Sher Ali.
- Translation of 35:14 by Maulawi Sher Ali.
- Translation of 39:6 by Maulawi Sher Ali.
- Translation of 36:39 by the author.
- Translation of 36:39–41 by the author.
- Translation of 21:34 by the author.
- Translation of 36:41 by the author.
- Translation of 2:157 by the author.
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<tr><td class="tr-caption" style="text-align: center;">Islam Leads the Changes logo. </td></tr>
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Leadership in Islam is <i>Amanah</i>
that has to be upheld by all Muslims.</div>
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Our beloved prophet once said like:</div>
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<i> “All of you are shepherds (leaders), and all
leaders must be responsible to all their flocks (subordinates)”. <o:p></o:p></i></div>
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This prophet’s quote indicates that
the important of leadership in Islam. It discuss the matters on how to establish
the role of a leaders, how the responses of subordinates toward leader’s
command, how the to harmonize the leader-subordinates relationship and
whatsoever.<b><o:p></o:p></b></div>
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<b><br></b></div>
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<b>Leader’s appointing<o:p></o:p></b></div>
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<b> </b>In Surah al-Nisa’ verse 59:</div>
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“O you who believe!<i> Obey
Allah, and obey the Messenger, and those charged with authority among you...” <o:p></o:p></i></div>
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A question arises why Allah do not
said also obey to those charged with authority. It is according to Muslims
scholars that those charged with authority is a man who has tendency to do bad
thing. That is why was commanded that not to obey the man completely. Hence, to
appoint the right person t the right position is possible.</div>
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At the
time of demised of the prophet. Abu Bakr, Umar Khattab went to the meeting
(syura) of khalifah immediately. They left the body of the prophet to Ali.
Later, the syura appoint Abu Bakr as the new Khalifah. This shows that, no
matter what ever condition, a leader is a need; Muslims cannot leave without a
leader even for a day. </div>
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Suraah al-Fateehah, verse 1-7
1. In the name of Allah, Most Gracious, Most Merciful.
2. Praise be to Allah, the Cherisher and Sustainer of the worlds;
3. Most Gracious, Most Merciful;
4. Master of the Day of Judgment.
5. Thee do we worship, and Thine aid we seek.
6. Show us the straight way,
7. The way of those on whom Thou hast bestowed Thy Grace,
those whose (portion) is not wrath, and who go not astray.
Suraah al-Baqarah, verse 1-5
1. Alif. Laam. Miim.
2. This is the Book; in it is guidance sure, without doubt, to
those who fear Allah.
3. Who believe in the Unseen, are steadfast in prayer, and
spend out of what We have provided for them;
4. And who believe in the Revelation sent to thee, and sent
before thy time, and (in their hearts) have the assurance of the
Hereafter.
5. They are on (true) guidance, from their Lord, and it is these
who will prosper.
Suraah al-Baqarah, verse 255-257
255. Allah. There is no god but He,-the Living, the Selfsubsisting,
Eternal. No slumber can seize Him nor sleep. His
are all things in the heavens and on earth. Who is there can
intercede in His presence except as He permitteth? He knoweth
what (appeareth to His creatures as) before or after or behind
them. Nor shall they compass aught of His knowledge except
as He willeth. His Throne doth extend over the heavens and the
earth, and He feeleth no fatigue in guarding and preserving
them for He is the Most High, the Supreme (in glory).
256. Let there be no compulsion in religion: Truth stands out
clear from Error: whoever rejects evil and believes in Allah
hath grasped the most trustworthy hand-hold, that never breaks.
And Allah heareth and knoweth all things.
257. Allah is the Protector of those who have faith: from the
depths of darkness He will lead them forth into light. Of those
who reject faith the patrons are the evil ones: from light they
will lead them forth into the depths of darkness. They will be
companions of the fire, to dwell therein (For ever).
Suraah al-Baqarah, verse 284-286
284. To Allah belongeth all that is in the heavens and on earth.
Whether ye show what is in your minds or conceal it, Allah
Calleth you to account for it. He forgiveth whom He pleaseth,
and punisheth whom He pleaseth, for Allah hath power over all
things.
285. The Messenger believeth in what hath been revealed to
him from his Lord, as do the men of faith. Each one (of them)
believeth in Allah, His angels, His books, and His apostles.
"We make no distinction (they say) between one and another of
His apostles." And they say: "We hear, and we obey: (We seek)
Thy forgiveness, our Lord, and to Thee is the end of all
journeys."
286. On no soul doth Allah Place a burden greater than it can
bear. It gets every good that it earns, and it suffers every ill that
it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall
into error; our Lord! Lay not on us a burden Like that which
Thou didst lay on those before us; Our Lord! Lay not on us a
burden greater than we have strength to bear. Blot out our sins,
and grant us forgiveness. Have mercy on us. Thou art our
Protector; Help us against those who stand against faith."
Suraah al-Ikhlaas
1. Say: He is Allah, the One and Only;
2. Allah, the Eternal, Absolute;
3. He begetteth not, nor is He begotten;
4. And there is none like unto Him.
Suraah al-Falaq
1. Say: I seek refuge with the Lord of the Dawn
2. From the mischief of created things;
3. From the mischief of Darkness as it overspreads;
4. From the mischief of those who practise secret arts;
5. And from the mischief of the envious one as he
practises envy.
Suraah an-Naas
1. Say: I seek refuge with the Lord and Cherisher of Mankind,
2. The King (or Ruler) of Mankind,
3. The Allah (for judge) of Mankind,-
4. From the mischief of the Whisperer (of Evil), who withdraws
(after his whisper),-
5. (The same) who whispers into the hearts of Mankind,-
6. Among Jinns and among men.
We have risen this morning (evening) and sovereignty is all Allah’s. Praise is due to Allah alone,
He has no partner, there is no God but Him, unto whom is the return.
We have risen this morning (evening) on the innate nature of Islam, on the world of sincerity, and
on the deen (way of life) of our Prophet Muhammad (peace be upon him) and on the deen of our
forefather Ibrahim who was a Muslim of true faith and was not an idolater.
!
O Allah! I rise up in the morning with the blessing, stenght, and protection, all of which you have
bestowed upon me. Complete your blessing, the strength (you bestowed upon me) and your
protection, in this life and the hereafter.
!
Oh Allah, whatever grace has been my share this morning (evening) or the share of any of Your
creation is from You alone, without partner, so for You is all praise and unto You all thanks.
O my Lord! All praise is due to you as is befitting to your glorious presence and your great
sovereignty.
I have accepted Allah as a Lord, Islam as a way of life, and Muhammad (peace be upon him) as a
prophet of Allah.
How Perfect and Exalted Allah is and I praise Him by the number of His creation, and the
pleasure of His Self, and by the weight of His Throne, and the ink to record His words and signs.
In the name of Allah, with whose name nothing on earth nor in the heavens harms, and He is All-
Hearing, All-Knowing.
O Allah! We seek refuge in You from associating anything other with you while we know it, and
we seek repentunse for associating something other with you while we don’t know it.
I seek refuge in Allah’s perfect words from the evil of His creation.
O Allah! I seek refuge in You from sorrow and sadness, and I seek refuge in You from unablness
and laziness, and I seek refuge in You from cawordliness and miserliness, and I seek refuge in
You from the harshness of debt and the overpower of men.
O Allah, I seek refuge in You from disbelief and poverty, and I seek refuge in You from the
punishment of the grave, there is no God but You.!
O Allah, grant me safety and health in my body. O Allah, grant me safety and health in my
hearing. O Allah, grant me safety and health in my sight, there is no God besides You.!
O Allah! You are my Lord, there is no god but You. You created me and I am your slave, I
uphold your pledge and evil that I have committed. I acknowledge your blessing upon me and I
acknowledge my sin. So forgive me, for none can forgive can forgive sins except you.
I seek forgiveness from Allah, none has the right to be worshiped except Him, the Living, the
Eternal, and I repent to Him.
Glory and all praise be to you O Allah! I testify that there is no god but You. I seek your
forgivness and to you I repent.
O Allah! Exalt and have mercy on Muhammad (peace and blessings upon him), your servent,
your Prophet, and your Messenger, and upon his family and companions, and grant them peace.){kind=link}
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<div style="text-align: justify;"><span style="font-weight: bold;">1.{ بِسمِ ٱلله الرَّحْمٰنِ الرَّحِيـمِ }</span><br />
In the Name of God, the Compassionate, the Merciful:<br />
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<span style="font-weight: bold;">2.{ ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ }</span><br />
Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans, jinn, angels, animals and others as well, each of which may be referred to as a ‘world’; one says ‘the world of men’, or ‘world of the jinn’ etc. This plural form with the yā’ and the nūn [sc. ‘ālamīn] is used to denote, predominantly, cognizant beings (ūlū ‘ilm). The expression [‘ālamīn] relates to [the term] ‘sign’ (‘alāma), since it is an indication of the One that created it.<br />
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<span style="font-weight: bold;">3,{ ٱلرَّحْمـٰنِ ٱلرَّحِيمِ }</span><br />
The Compassionate, the Merciful: that is to say, the One who possesses ‘mercy’, which means to want what is good for those who deserve it.<br />
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<span style="font-weight: bold;">4.{ مَـٰلِكِ يَوْمِ ٱلدِّينِ }</span><br />
Master of the Day of Judgement: that is, [the day of] requite, the Day of Resurrection. The reason for the specific mention [of the Day of Judgement] is that the mastery of none shall appear on that Day except that of God, may He be exalted, as is indicated by [God’s words] ‘Whose is the Kingdom today?’ ‘God’s’ [Q. 40:16] (if one reads it mālik [as opposed to malik], then this signifies that He has possession of the entire affair on the Day of Resurrection, or else that He is ever described by this [expression], in the same way as [He is described as] ‘Forgiver of sin’ (ghāfir al-dhanb). Thus, one can validly take it as an adjective of a definite noun).<br />
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<span style="font-weight: bold;">5.{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </span>}<br />
You [alone] we worship, and You [alone] we ask for help: that is to say, we reserve worship for You [alone] by way of acknowledging Your Oneness (tawhīd) and so on, and we ask for [Your] assistance in worship and in other things.<br />
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<span style="font-weight: bold;">6.{ ٱهْدِنَا ٱلصِّرَاطَ ٱلْمُسْتَقِيمَ }</span><br />
Guide us to the straight path: that is, ‘show us the way to it’. This is substituted by:<br />
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<span style="font-weight: bold;">7.{ صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِم وَلاَ ٱلضَّآلِّينَ }</span><br />
the path of those whom You have favoured, with guidance (from alladhīna together with its relative clause is substituted by [ghayri l-maghdūbi ‘alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians. The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our lord Muhammad (s), his Family and Companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous.</div>){kind=link}
, akan tetapi cara tersebut tidak berhasil, maka Nabi ALLAH Nuh menggunakan cara terang-tearngan dan kemudiannya kedua-duanya sekali, ( Surah Nuh 71 : 7-9 ).<br />
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Akan tetapi kaum nabi Nuh adalah kaum yang ingkar dan tidak mahu tunduk akan kebenaran, amat banyak contoh atau hujah yang telah dikemukakan oleh Nabi ALLAH yang pandai, pemikiran dan akal yang bijak, penyabar, tenang orangnya dan petah berhujah itu.<br />
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Kaum yang ingkarnya berevolusi selalu mencari alasan2 untuk tidak patuh pada ajaran yang dibawa baginda. Meraka yang ingkar itu berkata: " Kami tidak melihat kamu melainkan seorang manusia biasa seperti kami, dan tidak melihat orang yang mengikuti kamu ( pengikut baginda hanyalah terdiri daripada oarng2 miskin), melainkan orang yang hina dina diantara kami yang hanya lekas percaya sahaja, dan kami tidak melihat kamu memiliki sesuatu kelebihan apapum ke atas kami, bahkan kami yakin bahawa kamu adalah orang2 yang dusta" (Surah Hud 11 : 27)<br />
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Dalam beratus-ratus tahun dakwah Nabi Nuh, hanya 70 hingga 80 orang sahaja yang beriman.<br />
Dan setelah beberapa ketika yang agak lama dakwah baginda, maka turunlah wahyu yang memberitahu bahawa, tiada lagi orang yang akan beriman melainkan yang telah sedia beriman, maka jgnlah bersedih, mafhum ayat 36 surah Hud. Ayat ini adalah ayat kemuncak dan sebagai petanda bahawa azab yang besar akan ditimpakan ke atas orang2 yang ingkar itu.<br />
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"Dan buatlah bahtera itu dengan pengawasan dan petunjuk Kami, dan jgnlah kamu bicarakan dgn Aku tentang orang2 yang zalim itu, sesungguhnya mereka akan ditenggelamkan." (Surah Hud 11 : 37 )<br />
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Banyk golongan yang engkar itu mengejek dan menghina binaan (bahtera) Nabi ALLAH itu. Mereka berkata: " Apa gunanya kapal yang engkau buat itu, sedangkan di sini tiada laut dan sungai? Apakah engkau akan tarik dengan lembu kapal itu atau engkau akan terbangkan di udara"<br />
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Kawan2 pembaca sekalian,<br />
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Daripada kisah ini, cuba kita perhatikan dan fikirkan, bagaimanakah kapal Bahtera Nabi Nuh itu? Selain membawa ,manusia yang beriman, ALLAH juga memerintahkan baginda membawa sepasang (jantan dan betina ) daripada haiwan yang melata di bumi.<br />
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Bagaimana besar bahtera itu, satu penemuan pada 1993 telah menjumpai fosil yang besar seakan-akan sebuah kapal. Menurutn Salih Bayraktutan, ketua geologi daripada Universiti Ataturk, bahawa fosil itu melebihi 100,000 tahun, ia juga buatan manusia dan semestinya ia adala<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrDJ9CdspclOTvy9Fz2FVtmZXBuaAboGmhUlKGbAabmefCdHDQll2kmSWOkSIIHv_MjH443m07eJ2A18gKGmK5-x1fbr6EBroL41RzVZgp-6GaLvTAhfch6kurtPEpDKGRonjQ8g/s400/317nark.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrDJ9CdspclOTvy9Fz2FVtmZXBuaAboGmhUlKGbAabmefCdHDQll2kmSWOkSIIHv_MjH443m07eJ2A18gKGmK5-x1fbr6EBroL41RzVZgp-6GaLvTAhfch6kurtPEpDKGRonjQ8g/s400/317nark.jpg" style="cursor: pointer; float: left; height: 239px; margin: 0pt 10px 10px 0pt; width: 400px;" /></a>h Bahtera Nuh. Tempat penemuan itu juga bersejengjang di bawah Gunung Judy, seperti yang tercatat dalam al-Quran, Surah Hud ayat 40....<span class="Apple-style-span" style="font-size: large;"><br />
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Lagi bukti adalah berkenaan '<span style="font-style: italic;">rivet' </span><br />
atau paku sumbat dalam bahasa melayu, </span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqBtX9fDYdqO1a8N4K7Fr1erdeja_irrPhIskZ1lS5BF_VIQHTKtmm3xXKB7HWPH8SJ50vrow6FubLh_R7ye2GAM-itCy0ee5RRH1kzkLC1gCvr8mn-Ptm0R2wMhSXtNvWD0NVGg/s400/arkrivet4.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqBtX9fDYdqO1a8N4K7Fr1erdeja_irrPhIskZ1lS5BF_VIQHTKtmm3xXKB7HWPH8SJ50vrow6FubLh_R7ye2GAM-itCy0ee5RRH1kzkLC1gCvr8mn-Ptm0R2wMhSXtNvWD0NVGg/s400/arkrivet4.jpg" style="cursor: pointer; float: right; height: 400px; margin: 0pt 0pt 10px 10px; width: 327px;" /></a><br />
<span class="Apple-style-span" style="font-size: large;">paku sum</span><span class="Apple-style-span" style="font-size: large;">bat itu telah dijumpai semasa proses mencuci terhadap fosil tersebut.<br />
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Selain itu, banyak sebenarnya yang kita bloeh rungkaikan daripada kisah ini, bagaimanakah sistem pengaliran di atas kapal itu, bagaimanakah mereka yang beriman itu menunaikan kehendak seharian mereka. Ada satu perkara yang saya terlupa sumbernya, harap sesiapa yang tahu, bagitahulah, iaitu dikatakan bahawa bubur 'asyura' atau sugho dlm <span style="font-style: italic;">Kelantaneese <span style="font-style: italic;">, </span></span>dikatakan direka semasa belayarnya Bahtera Nuh.<br />
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Akhir sekali, kita semua akan berguna jika apa yang kita lakukan itu adalah kerana ALLAH, dengan kesempatan ini, sama2lah kita semua, berjalan di bumi ini dengan merendahkan diri melaksanakan perintah2 ALLAH.<br />
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RUJUKAN<br />
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-Surah Nuh 71 : 1-28<br />
-Surah Hud 11 :25-49<br />
-<a href="http://echo-of-islam.blogspot.com/2009/07/blog-post.html">ECHO OF ISLAM</a><br />
-Bey Arifin, Rangkaian Cerita Dalam Al-Quran, Pustaka Nasional Pte Ltd.<br />
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Assalamualaikum,<br />
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Ini adalah karya yang kedua daripada Shahnon Ahmad yang sempat saya habiskan selepas 'Ranjau Sepanjang Jalan".<br />
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Walaupun dalam kesakitan yang amat teruk, saya amat berbangga dengan penulis ini yang berjaya menyiapkan buku ini.<br />
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Penulis yang pernah menggegarkan negara dengan buku bertajuk 'Shit' ini adalah penulis yang hebat, masakan tidak mendapat darjat SASTERAWAN NEGARA.<br />
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Apa yang saya mahu kongsikan daripada buku ini adalah perkara yang tersirat di sebalik tajuk buku ini. 'Revolusi Yang Ditangguhkan' menceritakan bagaimana alam semula jadi yang berjamaah itu tunduk kepada Allah.<br />
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Ia menceritakan bagaimana Gunung, Hujan, Air Laut, Angin, semuanya bekerjasama mahu mencetuskan revolusi yang dinamakan, BANJIR BESAR, TAUFAN, GEMPA BUMI dan macam2 lagi yang dinamakan manusia yang berbahasa melayu sebagai<span style="font-style: italic;"> bencana alam . </span>Akan tetapi, semua itu ditangguhkan kerana mereka tunduk kepada perancangan ALLAH yang mahu semua itu berlaku sekaligus, iaitu KIAMAT.<br />
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Walaubagaimanapun, sekali sekala, gunung dan jemaahnya terpaksa memberi amaran kepada manusia kerana tidak tahan melihat manusia yang tidak segan melakukan kejahatan di atas perut bumi.<br />
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Ada amaran mereka itu berupa GEMPA BUMI, agar mereka dapat menelan manusia sombong2 itu ke dal;am perut mereka.<br />
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Ada yang berupa GUNUNG BERAPI, agar mereka dapat memuntahkan lahar memusnahkan manusia2 yang tidak malu memperhambakan nafsu lebih dari segala galanya.<br />
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Ada pula AIR LAUT bersama teman sejamaahnya yang bernama ANGIN, bersatu menjadi ribut dilaut, agar mereka dapat melibas kapal2 yang dikelasikan manusia keparat.<br />
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Cube kita perhatikan, 3 hari lepas, satu gempa bumi di Padang dan Kepulauan Samoa. Amaran ALLAH itu yang diwasilahkan melalui ciptaan alamnya itu berjaya menakutkan manusia, tetapi sampai bila manusia mahu insaf, sedangkan Revolusi Yang Ditangguhkan itu boleh sahaja meletus.<br />
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Oleh itu, hidup di dunia ini memerlukan benteng yang kuat, gunalah sebaik mungkin Perlengkapan( pancaindera, otak , hati) Perbekalan( sumber2 alam, nikmat2 Allah) dengan berpandukan KHABAR YANG BENAR( aLQURAN DAN sunnah)){kind=link}