- yesterday
n Part 1 of this famous debate, Dr Zakir Naik and Dr William Campbell compare the Qur’an and the Bible in the light of science. Dr Naik presents clear evidence showing how the Qur’an aligns with science, while highlighting contradictions in the Bible.
#DrZakirNaik #BibleVsQuran #ScienceAndScripture #IslamicPulse
#DrZakirNaik #BibleVsQuran #ScienceAndScripture #IslamicPulse
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00:00BOOM!
00:30Oh, yeah, Allah.
00:35Allah, yeah, Allah.
00:39Oh, yeah, Allah.
01:00Oh, yeah, Allah.
01:30Oh, yeah, Allah.
02:00In the name of Allah, the most gracious,
02:14the most merciful, Dr. William Campbell,
02:18Dr. Zakir Naik, Dr. Mazzakis,
02:24Dr. Jamal Badawi,
02:26Dr. Samuel Nauman,
02:28and Mr. Sam Shamon.
02:32Distinguished guests,
02:34ladies and gentlemen,
02:37peace and blessings of almighty Allah be upon all of you.
02:46On behalf of the organizers,
02:49the Islamic Circle of North America,
02:52I, Sayyid Sabeel Ahmed,
02:54welcome all of you to this unique event,
02:58a dialogue on the topic,
03:00the Quran,
03:01the Bible,
03:02and the light of science.
03:04Again,
03:07on behalf
03:07of Dr. Campbell,
03:09Dr. Zakir Naik,
03:11Islamic Circle of North America,
03:13this dialogue is being held
03:15in a spirit
03:16of friendship,
03:18understanding each other's viewpoints.
03:20A brief introduction
03:23of Iqna's activities,
03:26Islamic Circle of North America.
03:28The goals of Islamic Circle of North America
03:31are to motivate Muslims
03:34to perform the duty
03:35of being witnesses unto mankind,
03:40offering educational training opportunities
03:44to increase the Islamic knowledge
03:47and to enhance the character.
03:49Iqna is also active
03:51in opposing immorality
03:53and oppression of all forms,
03:56supporting efforts
03:56for socioeconomic justice,
04:00civil liberties in the society,
04:03strengthening the bond of humanity
04:04by serving all those in need
04:06anywhere in the world,
04:08with special focus
04:09on our neighborhood
04:10across North America.
04:13For today's unique dialogue,
04:14the two main moderators
04:17are Dr. Mohamed Naik,
04:21representing Dr. Zakir Naik,
04:23and Dr. Samuel Nauman,
04:26representing Dr. William Campbell.
04:29It is my duty
04:31to ensure a fair
04:33and proper conduct
04:34of this meeting.
04:36Therefore,
04:37we request our speakers
04:38as well as the audience
04:40to maintain due decorum
04:43for a healthy dialogue.
04:45With that,
04:47I would request
04:47Dr. Samuel Nauman
04:49to give the introduction
04:51of Dr. William Campbell.
04:54As-salamu alaykum.
04:57Thank you,
04:57Brother Sabir Ahmed.
04:58It's a pleasure and honor
04:59to be here with you this evening.
05:02And,
05:02first of all,
05:04I myself,
05:04with a group of
05:05our brothers and sisters
05:07from the Christian background,
05:09really like to thank
05:10the Islamic Circle
05:11of North America
05:12and the local people
05:14who have organized
05:15this unique event.
05:16They have done a great job.
05:18They have worked very hard.
05:20And now we have come
05:21to the last moment
05:21to be here.
05:24Dr. William Campbell
05:25did his medical work
05:27in Cleveland, Ohio,
05:28at Case Western Reserve University.
05:30He worked for 20 years
05:32in Morocco,
05:33where he learned Arabic.
05:35After seven years
05:37in Tunisia,
05:37he wrote his book
05:38answering Dr. Maurice Bukhaiz.
05:41He is a convinced Christian
05:43who likes to explain
05:45the Injil
05:46or the Gospel
05:46to everyone.
05:48At age 74,
05:49Dr. Campbell is retired
05:50with 10 grandchildren.
05:53And we are really thankful
05:54and we are really happy
05:56to be here with you tonight.
05:59On behalf of the
06:09Islamic Research Foundation,
06:12I, Dr. Muhammad Naik,
06:16am pleased to be amongst you all
06:19along with Dr. Zakir.
06:22It's a pleasure to be here
06:25for this unique event
06:27and have the good pleasure
06:32of having scholars
06:33like Dr. William Campbell,
06:35Dr. Jamal Badawi,
06:38Dr. Mazakis,
06:40as well as my co-colleague,
06:43Brother Dr. Samuel Naaman.
06:46You're with us.
06:49I, on behalf of Brother Samuel
06:51and myself,
06:53present the format
06:54for the dialogue.
06:55The format as agreed
06:59and decided fair
07:00by both our speakers
07:01is Dr. William Campbell
07:04would first address you
07:06for 55 minutes
07:08on the topic
07:09the Quran and the Bible
07:11in the light of science.
07:14Then Dr. Zakir Naik
07:16at the far end
07:17would make his presentation
07:20for 55 minutes
07:21on the same topic.
07:22This would be followed
07:25by a response session
07:27in which Dr. Campbell
07:29would respond
07:31to the matter presented
07:32by Dr. Zakir
07:33for 25 minutes
07:34followed by Dr. Zakir
07:36to responding
07:37for 25 minutes
07:39to the matter
07:39presented by Dr. Campbell.
07:42Lastly,
07:43we would have
07:44the open question
07:45and answer session
07:46in which
07:48the audience
07:49may pose questions
07:51to each speaker
07:53alternately
07:54on the question mics
07:55provided in the auditorium.
07:59After the mics
08:00questions
08:02are handled,
08:04we would allow
08:05questions
08:05on index cards
08:07to be provided
08:09by volunteers
08:09in the aisles
08:11and in the order
08:14selected at random
08:16by the coordinators
08:17and the advisors
08:19to each of the speakers.
08:21Ladies and gentlemen,
08:23to address you today,
08:26Dr. William Campbell.
08:35Greetings to Dr. Naik
08:37who came,
08:39almost surely
08:39came the farthest.
08:42Greetings to
08:43Sabil Ahmed
08:44and Mohammed Naik
08:46and greeting
08:48to the organizing committee.
08:51Calling this
08:52the ultimate dialogue
08:53is a bit
08:54of an exaggeration
08:55but it is
08:56good advertising.
08:59And greetings
09:00to you,
09:00the audience.
09:03I'd like
09:04to also
09:05bring greetings
09:06in the name
09:07of Yahuwah
09:08or better known
09:09as Jehovah,
09:11the great creator
09:11God who loves us.
09:14I wish to start
09:15by speaking
09:15about words.
09:17Tonight,
09:18we are going
09:18to speak about
09:19the words of the Bible
09:20and the words
09:20of the Koran.
09:22The scholars
09:23of modern linguistics
09:24tell us a word,
09:25a phrase,
09:25or sentence
09:26means what it meant
09:27to the speaker
09:28and the person
09:29or crowd
09:30of people listening.
09:31In the case
09:32of the Koran,
09:33what it meant
09:33to Mohammed
09:34and those listening
09:35to it.
09:36In the case
09:37of the Bible,
09:38what it meant
09:38to Moses
09:39or Jesus
09:40or those listening
09:41to them.
09:43To check this,
09:44we have the context
09:45of all the usages
09:46in the Bible
09:47or the Koran.
09:48In addition,
09:49there is the poetry
09:50and letters
09:51of that century.
09:53For the gospel,
09:54the first century A.D.
09:56For the Koran,
09:57the first century
09:58of the Hezra.
10:00If we are going
10:01to follow the truth,
10:02we may not make up
10:03new meanings.
10:04If we are seriously
10:07after truth,
10:08there are no permissible lies.
10:12Here is an example
10:13of what I am talking about.
10:15You can have
10:16the first slide here.
10:23This is talking
10:24about two dictionaries
10:25that I have
10:26in my home,
10:27one from 1951
10:29and 1991.
10:30In these two dictionaries,
10:32the first meaning,
10:34pig,
10:34a young swine
10:35of either sex
10:36is the same.
10:38The second meaning,
10:39any swine or hog,
10:41any wild
10:41or domestic swine,
10:43it's the same.
10:44Third,
10:45the flesh of swine,
10:46pork,
10:46is the same.
10:48Then,
10:49the meaning,
10:50a person or animal
10:51of piggish habits,
10:52it's the same.
10:54A person who is gluttonous.
10:56And down here,
10:57pouring metal
10:57into a pig
10:58for pig iron
10:59is the same.
11:01But over here
11:02is a new meaning,
11:04a police officer.
11:07You call it
11:07police officers?
11:08Pigs.
11:11All right.
11:12The question is,
11:14in the Torah,
11:16it says,
11:17you can't eat pigs.
11:19Well,
11:20can I turn around
11:21and say,
11:21oh yes,
11:21that means police officers,
11:23you can't eat police officers?
11:24Of course not.
11:26In the Koran,
11:27Allah says,
11:28can't eat pigs.
11:30Can I translate it,
11:31can't eat police officers?
11:33No.
11:34It's wrong.
11:35It would be stupid.
11:37It would be lying,
11:38actually.
11:39Mohammed did not mean
11:40police officers.
11:41Moses did not mean
11:42police officers.
11:44We may not have
11:45any new meanings.
11:47We must use
11:47the meanings known
11:49in the first century A.D.
11:50for the Bible,
11:51or that is,
11:52for the Gospel,
11:53and the first century
11:54of the Hegera
11:55for the Koran.
11:58Now let us look
11:59at what the Koran
12:00says about embryology.
12:06Oh, sorry.
12:07Got the wrong thing.
12:13It has been said
12:14that the idea
12:15of the embryo
12:15developing through stages
12:16is a modern one,
12:18and that the Koran
12:19is anticipating
12:20modern embryology
12:21by depicting
12:22differing stages.
12:24In a pamphlet
12:25entitled Highlights
12:26of Human Embryology
12:27by Keith Moore,
12:29Dr. Moore claims
12:30the realization
12:31that the embryo
12:32develops in stages
12:34in the uterus
12:34was not discussed
12:35or illustrated
12:36until the 15th century.
12:38We will weigh this claim
12:40by considering the meaning
12:41of the Arabic words
12:42used by the Koran,
12:44and secondly,
12:45by examining
12:45the historical situation
12:47leading up to
12:48and surrounding
12:49the Koran.
12:51We will start
12:52by looking at
12:52the main words
12:53using the word
12:54alaka,
12:55main verses.
12:56The Arabic word
12:57alaka in the singular
12:59or alak
12:59as the collective plural
13:00is used six times.
13:03In the surah
13:04of the resurrection,
13:05al-qayama,
13:0675, 35-39,
13:08we read,
13:10Was he man,
13:11not a drop of sperm
13:12ejaculated?
13:13Then he became alaka,
13:15and God shaped
13:16and formed
13:16and made of him
13:17a pair,
13:18the male and the female.
13:20In the surah
13:20of the believer,
13:21El Muntman,
13:2240, 67,
13:23it says,
13:24He it is
13:25who created you
13:26from dust,
13:27then from a sperm drop,
13:29then from a leech-like clot,
13:31alaka,
13:31then brings you forth
13:32as a child
13:33that perhaps
13:35you may understand.
13:37In the surah
13:37of the pilgrimage,
13:38El Hajj,
13:3922, 5,
13:40it says,
13:41O mankind,
13:43if you have doubt
13:43about the resurrection,
13:44consider that we have
13:46created you from dust,
13:48then from a drop of seed,
13:49then from a clot,
13:50alaka,
13:52then from a little lump
13:53of flesh,
13:53shapely and shapeless.
13:55And finally,
13:56the fullest treatment
13:57is in the surah
13:58of the believers,
13:59El Muntmanun,
14:0123, 12-14,
14:03which reads,
14:04Verily,
14:05we created man
14:06from a product
14:07of wet earth,
14:08then placed him
14:09as a drop of seed
14:10in a safe lodging,
14:12then we fashioned
14:13the drop of clot,
14:14alaka,
14:15and of the clot
14:16we fashioned a lump,
14:17and of the lump
14:17we fashioned bones,
14:19and we clothed
14:19the bones with meat.
14:21Then we produced it
14:22as another creation.
14:25And here,
14:26you have the stages
14:27according to the Koran.
14:29Nutfa,
14:30sperm,
14:30alaka,
14:32clat,
14:33mudara,
14:34piece of meat,
14:36adam,
14:36bones,
14:37and the fifth stage,
14:38dressing the bones
14:39with muscles.
14:41Over the last
14:42hundred plus years,
14:44this word alaka
14:44has been translated
14:45as follows.
14:49There's ten translations
14:50here.
14:51I'm not going
14:51to read them all.
14:53Three are in French,
14:54where it says
14:55un gommeau de sang,
14:57or a clot of blood.
14:59Five versions
15:00are English,
15:01where it's either
15:02clot or leech-like clot.
15:05One version
15:05is in Indonesian,
15:08at the bottom there,
15:10sigampaldara,
15:11lump of,
15:12or clot of blood.
15:13And the last one
15:14is farsi,
15:16kuhn basta,
15:17a clot of blood.
15:19As every reader
15:20who has studied
15:20human reproduction
15:21will realize,
15:23there is no stage
15:24as a clot
15:25during the formation
15:26of a fetus.
15:27So this is
15:28a very major
15:29scientific problem.
15:31In the dictionaries
15:32of were and abdanoor,
15:33the only meanings
15:34given for alaka
15:35in this feminine singular
15:37are clot and leech.
15:39And in North Africa,
15:40both of these meanings
15:41are still used.
15:44Many patients
15:45have come to me
15:46to ask for a clot
15:47to be removed
15:48from their throat.
15:49And many women
15:50have come to me
15:51and told me
15:51their period didn't come.
15:53When I say,
15:54I'm sorry,
15:55I can't give you medicine
15:56to bring your period
15:56because I believe
15:57that's a baby,
15:59they would say,
16:00mazel dim,
16:01it's still blood.
16:03So they were understanding
16:04these ideas
16:05of the Koran.
16:07Lastly,
16:07we must consider
16:08the first verses
16:09which came to
16:10Mohammed in Mecca.
16:11These are found
16:12in the 96th surah
16:14called alak,
16:15klats,
16:16from the very word
16:17that we're studying.
16:18In 96.1.2,
16:20we read,
16:21proclaim,
16:22in the name
16:23of your Lord
16:23who created,
16:24created man
16:25from alak.
16:27Here the word
16:28is in the collective plural.
16:30This form of the word
16:31can have other meanings
16:32because alak
16:33is also the derived
16:34verbal noun
16:34of the verb alika.
16:36The verbal noun
16:37usually corresponds
16:38to the gerund
16:39in English
16:40as in the sentence
16:41swimming is fun.
16:43Therefore,
16:43we could expect it
16:44to mean hanging
16:45or clinging
16:46or adhering.
16:47But the ten translators
16:49listed above
16:49have all used klat
16:51or congealed blood
16:52in this verse too.
16:56In spite of the number
16:58and qualifications
16:59of these translators
17:00who use the word klat,
17:02the French doctor
17:03Maurice Bucay
17:04has sharp words
17:05for them.
17:06He writes,
17:07what is more likely
17:08to mislead
17:09the inquiring reader
17:10is once again
17:11the problem
17:11of vocabulary.
17:13The majority
17:14of translations
17:15describe,
17:16for example,
17:16man's formation
17:17from a blood clot,
17:18a statement
17:20of this kind
17:20is totally unacceptable
17:22to scientists
17:22specializing in the field.
17:25This shows
17:26how great
17:26the importance
17:27of an association
17:28between linguistic
17:29and scientific knowledge
17:30is when it comes
17:32to grasping
17:32the meaning
17:33of Quranic statements
17:34on reproduction.
17:36Put in other words,
17:38Bucay is saying,
17:40nobody has translated
17:41the Quran correctly
17:42until I,
17:43Dr. Bucay,
17:43came along.
17:44How does Dr. Bucay
17:47think that it
17:47should be translated?
17:49He proposes
17:50that instead of klat,
17:51the word alaka
17:51should be translated
17:52as something
17:53which clings,
17:54which would refer
17:56to the fetus
17:56being attached
17:57to the uterus
17:58through the placenta.
18:00But as all you ladies
18:01who've been pregnant
18:02know,
18:02the thing which clings
18:03doesn't stop
18:04its clinging
18:04to become chewed meat.
18:06It keeps on
18:07being the thing
18:08which clings,
18:09which is attached
18:09by the placenta
18:10for eight and a half months.
18:13Thirdly,
18:14these verses say
18:14that the chewed meat
18:15becomes bones
18:16and then the bones
18:18are covered with muscle.
18:20They give the impression
18:21that first the skeleton
18:22is formed
18:23and then it is closed
18:24with flesh
18:25and Dr. Bucay
18:27knows perfectly well
18:28that this is not true.
18:30The muscles
18:31and the cartilage precursors
18:32of the bones
18:33start forming
18:34from the somite
18:35at the same time.
18:37At the end
18:37of the eighth week,
18:38there are only
18:39a few centers
18:39of ossification started
18:41but the fetus
18:42is already able
18:43to make muscular movement.
18:46In a personal letter
18:47from Dr. T. W. Sadler
18:49who's associate professor
18:51in anatomy
18:53and the author
18:54of Langman's
18:55Medical Embryology,
18:56Dr. Sadler states,
18:59at the eighth week
19:00post-fertilization,
19:01the ribs
19:02would be cartilaginous,
19:04not bone,
19:05and muscles
19:06would be present.
19:07Also at this time,
19:08ossification would just
19:10begin.
19:12Muscles would be
19:12capable of some movement
19:14at eight weeks.
19:16It's always better
19:17to have two witnesses
19:18so we shall see
19:19what Dr. Keith Moore
19:20has to say
19:21about the development
19:22of bones and muscles
19:23in his book,
19:23The Developing Human.
19:26Extracted from chapters
19:2715 and 17,
19:29we find the following
19:30information.
19:30The skeletal system
19:34develops from mesoderm.
19:36The limb muscles
19:37develop in the limb buds
19:39that are derived
19:40from this somatic mesoderm.
19:43We see that here
19:44on this slide.
19:46It's difficult perhaps
19:48to see,
19:49but there's the limb bud.
19:51And then here,
19:52there's just a little bit
19:53of cartilage
19:54with the muscles around.
19:57Here there's more cartilage.
19:59And this is the whole,
20:00the bones are formed
20:01and in the form of bones,
20:03but it's all cartilage.
20:05No bones yet.
20:11This second slide
20:12shows how it forms.
20:14Here's the cartilage.
20:16Just the bone,
20:17it looks like cartilage.
20:19And then it starts
20:19to have some calcium deposited.
20:22And then it starts
20:23to have ossification
20:24and bone form.
20:30As the bone models form,
20:32sorry,
20:35I want to go back to this.
20:37As the bone models form,
20:39myoblasts develop
20:41a large muscle mass
20:42in each limb bud,
20:43separating into extensor
20:45and flexor muscles.
20:47In other words,
20:47the limb muscles
20:48develop simultaneously
20:50from the mesenchyme
20:51surrounding the developing bones.
20:53So there's the cartilage
20:54and here are the muscles
20:56developing around the cartilage.
21:01During a personal conversation
21:03with Dr. Moore,
21:04I showed him
21:05Dr. Sadler's statement.
21:07And he agreed
21:08that it was absolutely valid.
21:10Conclusion.
21:11Dr. Sadler
21:12and Dr. Moore agree.
21:14There is no time
21:15when calcified bones
21:16have been formed
21:17and then the muscles
21:18are placed around them.
21:20The muscles are there
21:22several weeks
21:22before there are
21:23calcified bones
21:24rather than being added
21:26around previously formed bones
21:28as the Quran states.
21:30The Quran is
21:30in complete error here.
21:32The problems
21:33are far from being solved.
21:36Let us will return
21:37to alaka.
21:39Dr. Moore
21:40also has a suggestion.
21:42He says
21:42another verse
21:43in the Quran
21:43refers to
21:44the leech-like appearance
21:45and the chewed-like stages
21:47of human development.
21:49From this definition,
21:51Dr. Moore
21:51has gone ahead
21:52to propose
21:52that a 23-day embryo
21:56three millimeters long,
21:59that's an eighth of an inch.
22:00I can hardly put my fingers
22:01that close together
22:02without touching.
22:04This is Carnegie Stage 10
22:06shown on the inside cover
22:08of Moore's book.
22:13This is the beginning.
22:14And here's the sperm
22:18entering the egg.
22:19So that's Stage 1.
22:20Comes down here
22:21to Stage 6
22:22in the second week.
22:24And here is
22:25the third week.
22:28And there's
22:28Stage 10
22:29and here is
22:30Day 23.
22:32And this is what
22:33Dr. Moore wants to say
22:34looks like a leech.
22:37If we look further though
22:39and look at the x-ray,
22:41here's Day 22
22:42and the backbone
22:43is still open
22:44and when we look
22:45at Day 23,
22:46the backbone is open there
22:47and it's open there
22:48and the head
22:49is wide open,
22:50it doesn't look like
22:51a leech at all.
22:54And if you keep on,
22:55and this is a diagram
22:57of it,
22:58the head is open,
22:59they're not rostral neuropore.
23:03And finally,
23:04this diagram shows
23:05there is the 20-day embryo.
23:09It's got a yolk sac,
23:10it's got an umbilicus,
23:11it doesn't look like
23:12a leech at all.
23:17The problem.
23:19The great problem
23:20with these new definitions
23:21for the word alaka
23:22is that no confirming
23:23examples have been provided
23:25from the Arabic used
23:27in the centuries
23:28surrounding the Hezera.
23:30The only way
23:31to establish
23:32the meaning of the word
23:33is by usage.
23:35The only way
23:36to establish
23:36whether the singular form
23:38alaka can mean
23:39a three-millimeter embryo
23:40or the thing that clings
23:42is to bring sentences
23:43demonstrating this usage
23:44from the literature
23:45of the Arabs
23:46of Mecca and Medina
23:47close to the time
23:48of Mohammed,
23:50especially from the language
23:51of the Quraysh.
23:53This will not be
23:54an easy task
23:55because much work
23:56has already been done
23:57on the clear Arabic
23:58of the Quraysh.
24:00The early Muslims
24:01understood intuitively
24:02the need to know
24:03exactly what the
24:04Qur'anic words mean.
24:06And for this reason
24:07they made comprehensive
24:08studies of their language
24:09and poetry.
24:11Hamza Boubaker,
24:12former rector
24:13of the main mosque
24:14in Paris,
24:16brought up this subject
24:17at a conference
24:17on the one God
24:18in Montpellier in 1985.
24:21He posed the question
24:22to the audience,
24:24has the comprehension
24:25of the text
24:26of the Qur'an
24:27known at the time
24:27of Mohammed
24:28remained stable?
24:30And his answer was,
24:31ancient poetry
24:32shows that it has.
24:34We can only conclude,
24:37if the verses
24:37which bring spiritual
24:39comfort and hope
24:40to Muslims
24:40have remained stable,
24:42then the scientific
24:43statements embedded
24:45in those verses
24:46must also be accepted
24:47as stable,
24:48unless new evidence
24:49can be brought forward.
24:52This is especially important
24:53since some of the verses
24:54say that this information
24:56is a sign.
24:57The surah of the believers
24:59we saw above
25:00says,
25:02he it is
25:03who created you
25:04from dust,
25:05then from a sperm drop,
25:07then from a clot,
25:08alaka,
25:09that perhaps you may understand.
25:11And in the surah
25:12of the pilgrimage,
25:13he said,
25:13O mankind,
25:14if you have doubt
25:15about the resurrection,
25:16consider.
25:18Therefore,
25:18the question must be asked,
25:20if it was a clear sign
25:22to the men and women
25:23of Mecca and Medina,
25:24what did they understand
25:26from the word alaka,
25:27which would lead them
25:28to faith in the resurrection?
25:31The answer.
25:33We are going to examine
25:35the historical situation
25:36leading up to the time
25:37of Mohammed
25:38to see what Mohammed
25:39and his people believed
25:40about embryology.
25:42We will start
25:43with Hippocrates.
25:45According to the best evidence,
25:46he was born
25:47on the Greek island of Kos
25:48in 460 B.C.
25:50And he has stages.
25:53His stages are as follows.
25:54The sperm is a product
26:07which comes from
26:08the whole body
26:09of each parent.
26:11Weak sperm coming
26:11from the weak parts
26:12and strong sperm
26:14from the strong parts.
26:16Then he goes ahead
26:17and talks about
26:18the coagulation
26:19of the mother's blood.
26:20The seed embryo
26:22then is contained
26:23in a membrane.
26:25Moreover,
26:25it grows
26:26because of its mother's blood
26:27which descends
26:28to the womb.
26:29For once a woman conceives,
26:31she ceases to menstruate.
26:34Then about flesh,
26:36he says,
26:37at this stage,
26:38with the descent
26:39and coagulation
26:39of the mother's blood,
26:41flesh begins to form
26:42with the,
26:43be formed
26:43with the umbilicus.
26:45And lastly,
26:46bones,
26:46he says,
26:47as the flesh grows,
26:49it is formed
26:49into distinct members
26:51by breath.
26:52The bones grow hard
26:53and send out branches
26:55like a tree.
26:57Next,
26:58we will look
26:58at Aristotle.
27:01In his book
27:02on the generation
27:03of animals,
27:04sometime about 350 B.C.,
27:06he gives his stages
27:08of embryology.
27:11And he talks about
27:12first semen
27:13and menstrual blood,
27:14or catamenia.
27:16In this section,
27:17Aristotle speaks
27:18of the male semen
27:19as being in a pure state.
27:21It follows
27:22that what the female
27:23would contribute
27:23to the semen
27:24of the male
27:25would be material
27:26for the semen
27:26to work on.
27:28In other words,
27:28the semen clots
27:29the menstrual blood.
27:31Then he goes
27:32to flesh.
27:33He says,
27:34nature forms this
27:35from the purest material,
27:36the flesh.
27:37And from the residue
27:38thereof,
27:39it forms bones.
27:41And lastly,
27:42around the flesh,
27:43around the bones,
27:44and attached to them
27:45by thin fibrous bands,
27:47grow the fleshly parts.
27:49Clearly,
27:49the Quran follows
27:50this exactly.
27:52Sperm clotting
27:53the menstrual blood,
27:54which forms meat,
27:55then the bones
27:56are formed,
27:57and lastly,
27:57around about the bones,
27:59grow the fleshly parts.
28:01Next,
28:02we will consider
28:02Indian medicine.
28:05The opinion
28:05of Sharakah
28:06in 123 A.D.
28:08and Susruta
28:09is that both
28:10the male and female
28:11contributed seed.
28:13The secretion
28:13of the male
28:14is called
28:14the sucra,
28:15semen.
28:16The secretion
28:17of the woman
28:17is called
28:18artava,
28:18or sanita,
28:19blood.
28:20And it is derived
28:21from the blood
28:22by way of food,
28:23by way of blood.
28:25Here we see
28:26that in the medicine
28:27of India,
28:28they too had the idea
28:29that the child
28:30was formed
28:30from semen
28:31and blood.
28:32Now,
28:33we shall look
28:33at Galen.
28:35Galen was born
28:36in 131 A.D.
28:38in Pergamum,
28:39modern Bergama
28:40in Turkey.
28:43Galen says
28:44on semen,
28:46the substance
28:47from which
28:47the fetus
28:47is formed
28:48is not merely
28:49menstrual blood,
28:50as Aristotle maintained,
28:51but menstrual blood
28:52plus the two
28:53semens.
28:55The Quran agrees
28:56with Galen here
28:56when it says
28:57in Sura 76,
28:58we created man
29:00from a drop
29:00of mingled sperm.
29:04Now,
29:04we'll look
29:05at the Galen stages.
29:07Galen also taught
29:08that the embryo
29:09developed in stages.
29:11The first is that
29:11in which the form
29:12of the semen prevails.
29:15The next stage
29:16is when it has been
29:17filled with blood,
29:18and heart
29:19and brain
29:19and liver
29:20are still unarticulated
29:21and unshaped.
29:23This is the period
29:24that Hippocrates
29:25called fetus.
29:26The Quranic
29:28Surah 22.5
29:29reflects this saying,
29:31then out of a morsel
29:32of flesh
29:33partly formed
29:34and partly unformed.
29:36And now
29:37the third period
29:38of gestation
29:38has come.
29:41This,
29:41thus it,
29:42nature,
29:43caused flesh
29:43to grow on
29:44and around
29:45all the bones.
29:47We saw above
29:48that the Quran
29:49agrees with this
29:50in Surah 23.14
29:52where it says,
29:53and we clothe
29:54the bones
29:54with meat.
29:55The fourth
29:56and final period
29:57is at the stage
30:05when all the parts
30:06in the limbs
30:07have been differentiated.
30:15Galen was so important
30:16in medicine
30:17that just about
30:18the time
30:18of the Hezra,
30:19four leading medical men
30:21in Alexandria, Egypt,
30:22decided to form
30:23a medical school
30:24using 16 books
30:25of Galen
30:26as the basis
30:27of the studies.
30:28This continued
30:29up to
30:30and including
30:31the 13th century.
30:34We must now
30:35ask ourselves,
30:36what was the political,
30:37economic,
30:38and medical situation
30:39in Arabia
30:40at the time
30:41of Mohammed?
30:43From the Hadram
30:44out in Yemen,
30:45the caravans
30:46of the spice trade
30:47passed north
30:48through Mecca
30:49and Medina
30:50and then reached
30:51into all of Europe.
30:52In North Arabia
30:54in about 500 AD,
30:55the Ghassanids
30:56took over
30:57and by 528
30:58they controlled
31:00the Syrian desert
31:01over to the
31:02outskirts
31:03of Medina.
31:04Syriac,
31:05a form of Aramaic
31:06related to Arabic,
31:07was their official language.
31:09As early as 463,
31:11the Jews translated
31:12the Torah
31:13and Old Testament
31:14from Hebrew
31:15into Syriac.
31:16The British Museum
31:17has a copy.
31:19This made it available
31:20to the Ghassan
31:21who were Christians
31:22and to the Jewish tribes
31:23in Arabia.
31:25During this time,
31:26Sergius al-Rasaini,
31:28who died in
31:29Constantinople
31:31in 536,
31:33one of the earliest
31:34and greatest translators
31:35from Greek
31:36into Syriac,
31:37translated various works
31:38on medicine,
31:40including
31:4026 works of Galen.
31:43This made them available
31:45in the kingdom
31:45of Hasru I
31:46in Persia
31:47and to the Ghassan tribe
31:49whose influence
31:49extended to the
31:50outskirts of Medina.
31:53Hasru I,
31:54Arabic Kisra,
31:55king of Persia,
31:57was known as
31:57Hasru the Great.
32:00His troops
32:00conquered areas
32:01as far away
32:02as Yemen
32:02and he also loved
32:04learning
32:04and started
32:05several schools.
32:07The school
32:08of Jundi Shepur
32:09became during
32:09Hasru I's
32:10long reign
32:11of 48 years
32:12the greatest
32:13intellectual center
32:14of the time.
32:16Within its walls,
32:17Greek,
32:17Jewish,
32:18Nestorian,
32:19Persian,
32:19and Hindu
32:19thought and experience
32:21were freely exchanged.
32:23Teaching was done
32:24largely in Syriac
32:25from Syriac
32:26translations
32:27of Greek texts.
32:29This meant
32:30that Aristotle,
32:31Hippocrates,
32:32and Galen
32:32were readily available
32:33when the medical school
32:35of Jundi Shepur
32:35was operating
32:36during his reign.
32:37The next step
32:39was that the conquering
32:40Arabs compelled
32:41the Nestorians
32:42to translate
32:43their Syriac texts
32:44of Greek medicine
32:45into Arabic.
32:47The translation
32:47from Syriac
32:48to Arabic
32:49was easy
32:49as the two languages
32:51had the same grammar.
32:54Concerning the local
32:55medical situation
32:56during Muhammad's life,
32:57we know there were
32:58physicians living
32:59in Arabia
32:59during this period.
33:01Harith bin Khalada
33:03was the best educated
33:04physician trained
33:04in the healing arts.
33:05He was born
33:07about the middle
33:08of the 6th century
33:09at Taif
33:09in the tribe
33:10of Bani Thakif.
33:12He traveled
33:13through Yemen
33:13and then Persia
33:14where he received
33:15his education
33:16in the medical sciences
33:17at the great medical school
33:19of Jundi Shepur
33:20and thus was
33:21intimately acquainted
33:22with the medical teachings
33:24of Aristotle,
33:25Hippocrates,
33:26and Galen.
33:28Having completed
33:29his studies,
33:29he practiced
33:30as a physician
33:31in Persia
33:31and during this time
33:33he was called
33:33to the court
33:34of King Khosru
33:35with whom he had
33:36a long conversation.
33:38He came back
33:39to Arabia
33:39about the beginning
33:40of Islam
33:41and settled down
33:42at Taif.
33:43While there,
33:44Abu al-Khayr,
33:45a king of Yemen,
33:46came to see him
33:47in connection
33:48with a certain disease
33:49and on being cured,
33:51rewarded him
33:52with much money
33:52and a slave girl.
33:55Though Harith bin Khalada
33:56did not write
33:57any book on medicine,
33:58his views
33:59on many medical problems
34:00are preserved
34:01in his conversation
34:02with Khosru.
34:04About the eye,
34:05he says,
34:06that is constituted
34:07of fat,
34:07which is the white part.
34:11And then,
34:13the second is constituted
34:14with water,
34:15which is the black part.
34:17And of wind,
34:18which constitutes
34:19the eyesight.
34:20Well, these things
34:21we know to be wrong now,
34:22but this was Greek thought.
34:24All this goes to show
34:26the acquaintance
34:26of Harith
34:27with the Greek doctors.
34:29Summarizing the situation
34:30in a few words
34:31in his book,
34:32Histoire de la Medecine Arab,
34:34Dr. Lucien Leclerc writes,
34:37Harith bin Khalada
34:38studied medicine
34:38at Jandi Shapoor,
34:40and Mohammed owed to Harith
34:41a part of his medical knowledge.
34:44Thus,
34:44with the one
34:46as well as the other,
34:47we easily recognize
34:48the traces
34:49of Greek medicine.
34:50Sometimes Mohammed
34:51treated the sick,
34:53but in the difficult cases,
34:54he would send
34:55the patients to Harith.
34:56Another educated
35:00person around Mohammed
35:03was Nadir bin Harith.
35:06Not related to the doctor,
35:08he was a Qureshite
35:09and cousin of Mohammed
35:10and had also visited
35:12the court of Khosru.
35:14He had learned Persian
35:15and music,
35:16which he introduced
35:17among the Quresh
35:18at Mecca.
35:20However,
35:21he was not sympathetic
35:23to Mohammed,
35:24mocking some of the stories
35:25in the Koran.
35:27Mohammed never forgave him
35:28for this,
35:29and when he was taken prisoner
35:30at the Battle of Badr,
35:32he caused him
35:33to be put to death.
35:35In summary,
35:36we see that,
35:37one,
35:37Arabs living in Mecca
35:38and Medina in 600
35:39had political
35:40and economic relations
35:41with people from Ethiopia,
35:43Yemen,
35:44Persia,
35:45and Byzantine.
35:47A cousin of Mohammed
35:48knew Persian well enough
35:49to do his musical studies
35:50in it.
35:51Three,
35:51the Ghassan tribe,
35:52which ruled the Syrian desert
35:54over to the gates
35:55of Medina,
35:56used Syriac,
35:57one of the main languages
35:58used to teach medicine
35:59in Jundi Shapoor
36:00as their official language.
36:02An ill king of Yemen
36:03came to Taif
36:04to consult the physician
36:06Harith ben Kalada,
36:07who had been trained where?
36:09At Jundi Shapoor,
36:10the best medical school
36:11in that world,
36:12and to whom Mohammed
36:13sometimes sent patients.
36:15Five,
36:16during Mohammed's lifetime,
36:17a new medical school
36:18was established
36:18in Alexandria,
36:20using the 16 books
36:21of Galen as their texts.
36:23This all shows
36:24that there was ample
36:25opportunity for Mohammed
36:26and the people around him
36:28to have heard
36:29of the embryological theories
36:30of Aristotle,
36:32Hippocrates,
36:32and Galen
36:33when they went
36:33to seek treatment
36:34from Harith ben Kalada
36:36and other local doctors.
36:38Thus,
36:39when the Quran says
36:40in the late
36:40Meccansur of the believer,
36:414067,
36:43he it is who created you
36:45from dust,
36:46then from a sperm drop,
36:48then from a leech-like clot,
36:49that perhaps
36:51you may understand,
36:53and then in the
36:53Surah of the Pilgrimage,
36:55O mankind,
36:56if you have doubt
36:57about the resurrection,
36:58consider what we have created,
36:59that we have created you
37:00from dust.
37:02It is correct
37:03for us to ask again,
37:04what were they
37:04to understand?
37:06What were they
37:07to consider?
37:10And here are
37:10the Quranic stages again.
37:12Nutfa sperm,
37:14alaqa klat,
37:15mudaqa piece of meat,
37:17adam bones,
37:18and five,
37:19dressing the bones
37:20with muscles.
37:22The answer is very clear.
37:24They were understanding
37:25and considering
37:26that which was
37:26common knowledge,
37:28the embryological stages
37:29as taught
37:30by the Greek physicians.
37:32I don't mean
37:32that Mohammed's listeners
37:33all knew the names
37:34of the Greek physicians,
37:36but they knew
37:36the embryological stages
37:38of the Greek physicians.
37:39They believed
37:40that the male sperm
37:41mixed with the female
37:42menstrual blood
37:42to cause it to clot,
37:43and this became the baby.
37:46Two,
37:46they believed
37:47there was a time
37:47when the fetus
37:48was formed
37:49and unformed.
37:50Three,
37:51they believed
37:51the bones formed first
37:52and then were covered
37:53with muscle.
37:55Allah was using
37:56that common knowledge
37:57as a sign encouraging
37:58the listeners
37:58and readers
37:59to turn to him.
38:01The trouble is
38:02that this common knowledge
38:03was and is not true.
38:05Arab physicians
38:06after Mohammed.
38:08We must now look
38:09at two well-known physicians
38:10from the period
38:11after Mohammed.
38:12Obviously,
38:13they had no effect
38:14on the Quran,
38:14but they demonstrated
38:16that faith
38:17in the embryological ideas
38:18of Aristotle,
38:19Hippocrates,
38:20and Galen
38:20continued among the Arabs
38:22right up to the 1600s.
38:24If the correct translation
38:26of alaka is leech-like substance,
38:28as modern Muslims
38:29like Shabir Ali claim,
38:32there is no place
38:33where these post-Quranic doctors
38:34said so.
38:36In fact,
38:36it's just the opposite.
38:38The ideas of these
38:39Greek physicians
38:40were being used
38:41to explain the Quran.
38:43And the Quran was quoted
38:44to enlighten the meaning
38:45of the Greek physicians.
38:49The human being
38:49takes its origin
38:50from two...
38:51This is speaking
38:52about
38:52Ibn Ucina
38:54or Avicenna.
38:56The human being
38:57takes its origin
38:58from two things.
39:00The male sperm,
39:01which plays the part
39:02of factor.
39:03The female sperm,
39:05first part
39:06of the menstrual blood,
39:07which provides
39:07the matter.
39:09Thus we see
39:09that Ibn Ucina
39:10gave the female semen
39:12exactly the same role
39:14that Aristotle
39:15had assigned
39:16to the menstrual blood.
39:17It is difficult
39:18to overstate
39:19the importance
39:20of Ibn Ucina
39:21as a scientific
39:22and philosophical authority
39:24for the pre-modern Europeans.
39:27Then we're going
39:28to look at
39:28Ibn Qayyim al-Jawziyyah.
39:34Ibn Qayyim
39:35took full advantage
39:36of the agreement
39:37between Quranic revelation
39:39and Greek medicine.
39:43This is not very clear,
39:45probably,
39:46but the Hippocrates
39:48is in purplish
39:50and the Quran
39:52is in bold type,
39:53green,
39:54and the Hadith
39:55is in purple,
39:56and commentaries
39:57are in red,
39:59and his own thoughts
40:00in sort of a blue-green.
40:01So it starts out,
40:04he says,
40:06Hippocrates said
40:06in the third chapter
40:07of Kitab al-Jinnah,
40:10al-Ajinah,
40:13the semen
40:13is contained
40:14in a membrane
40:15and it grows
40:15because of the blood
40:16of its mother
40:17which descends
40:18to the womb.
40:19Some membranes
40:20are formed
40:20at the beginning,
40:21others after
40:22the second month,
40:23and others
40:24in the third month.
40:25And this phrase
40:26about the blood
40:27descending to the womb,
40:28we saw it
40:29when we looked
40:29at Hippocrates' slide.
40:31That is why God said,
40:33here the Quran
40:34is mentioned,
40:35he creates you
40:35in the womb
40:36of your mothers
40:36by one formation
40:38after another
40:39in three darknesses.
40:40That's Quran 39.6.
40:42Then he gives
40:43his own ideas.
40:44Since each of these
40:45membranes
40:45has its own darkness,
40:47when God mentioned
40:48the stages of creation
40:49and transformation
40:50from one state
40:51to another,
40:52he also mentioned
40:53the darknesses
40:54of the membranes.
40:55Most commentators explain,
40:57and here are the words
40:58of the commentators.
40:59It is the darkness
41:00of the belly
41:01and the darkness
41:02of the womb
41:02and the darkness
41:03of the placenta.
41:05In a second example,
41:06we read,
41:08Hippocrates said,
41:11the mouth opens up
41:13spontaneously
41:13and the nose
41:14and ears are formed
41:15from the flesh.
41:17The ears are opened
41:18and the eyes,
41:19which are filled
41:19with a clear liquid.
41:21The prophet used to say,
41:24I worship him
41:24who made my face
41:26and formed it
41:27and opened my hearing
41:28and eyesate
41:29and so forth.
41:31Here we look
41:32at Hippocrates again.
41:34And there in the second stage
41:35is the same thing
41:36we just read.
41:37Ibn al-Khayim
41:38is quoting Hippocrates
41:41and speaks
41:42of the mother's blood
41:43descends around
41:44the membrane.
41:45He could do this,
41:47as we have seen,
41:48because the educated people
41:50of Mohammed's time
41:51were familiar
41:51with Greek medicine.
41:52However,
41:54what is important
41:55for us here today
41:56to realize is
41:57that there is no place
41:59where the Koran
42:00corrected Greek medicine.
42:02There is no place
42:03where Ibn al-Khayim
42:04was shouting,
42:05Hey, you guys,
42:06you've got this all wrong.
42:08The correct meaning
42:08of alaka
42:09is that which clings
42:10or leech-like substance.
42:12On the contrary,
42:13Ibn al-Khayim
42:14was demonstrating
42:15the agreement
42:15between the Koran
42:16and the Greek medicine,
42:18their agreement in error.
42:19A final witness
42:21is the commentary
42:22of Beidawi
42:23in 1200 A.D.
42:27Here we have
42:28the commentary.
42:29We have the Koran here.
42:33We have his commentary.
42:36And here it's been translated.
42:38And he says,
42:39Then from alaka,
42:40a piece of solid blood
42:42is his explanation
42:43of alaka.
42:43Alaka is underlined.
42:45That's from the Koran.
42:46And here's his explanation,
42:47a piece of solid blood.
42:49Then he goes on then
42:50from a piece of meat
42:51from the Koran.
42:52A piece of meat
42:53originally as much
42:54as can be chewed
42:55and so forth.
43:04As I mentioned
43:05at the beginning
43:05of this study,
43:07it has been said
43:08that the idea
43:08of the embryo
43:09developing through stages
43:10is a modern one
43:11and that the Koran
43:12is anticipating
43:13modern embryology
43:15by depicting
43:16differing stages.
43:16Yet we have seen
43:18that Aristotle,
43:19Hippocrates,
43:20the Indians,
43:21and Galen
43:21have all discussed
43:22the stages
43:23of embryological development
43:25during the thousand years
43:26before the Koran.
43:28And after the coming
43:29of the Koran,
43:30the account
43:31of the different stages
43:32as described
43:33by the Koran
43:34and the Greek doctors
43:35was carried on
43:36in the teachings
43:37of Avicenna
43:38and Ibn Qayyim
43:39and is essentially
43:40the same
43:41as that taught
43:42by Galen
43:42and those preceding him.
43:44Concerning the bone stage,
43:46it's clear,
43:47as Dr. Moore demonstrated
43:49so capably
43:49in his textbook,
43:51that muscles
43:51start forming
43:52from the somites
43:53at the same time
43:54as the cartilage models
43:55of the bones.
43:56There's no bone stage
43:57where there's a skeleton
43:58sitting here
43:59and then the muscles
44:01are plastered around it.
44:05It's equally clear
44:06that alaka in the Koran
44:08means clot
44:08and that the Quraysh
44:10who heard Muhammad speaking
44:11understood him
44:12to be referring
44:12to the menstrual blood
44:13as the female contribution
44:15to the developing baby.
44:17Therefore,
44:18we can conclude
44:19that during all these years
44:21the Koranic verses
44:22on embryology
44:23saying that man
44:25is created
44:25from a drop of sperm
44:26which becomes a clot
44:28were in perfect accord
44:29with the science
44:30of the first century
44:31of the Hezra
44:32of the time
44:33of the Koran.
44:34But when compared
44:35with the modern science
44:36of the 20th century,
44:38Hippocrates is in error,
44:40Aristotle is in error,
44:43Galen is in error,
44:44and the Koran is in error.
44:46They are all
44:47in serious error.
45:01Now we're going to look
45:02at a little bit
45:03about moonlight.
45:05Does the Koran state
45:06that the moon
45:07gives off reflective light
45:08from the sun
45:09before this was
45:10common knowledge?
45:12In the Surah of Noah,
45:1471, 15, 16,
45:16it says,
45:17See ye not how
45:18Allah has created
45:19the seven heavens
45:20one above another
45:21and made the moon
45:23a light,
45:23nur,
45:24in their midst
45:24and made the sun
45:26as a lamp,
45:26siraj?
45:28The moon is called
45:29a light,
45:29Arabic, nur,
45:30and the sun a lamp,
45:32siraj.
45:33Some Muslims claim
45:35that since the Koran
45:36uses different words
45:37speaking about
45:38the light of the sun
45:39and the light of the moon,
45:41it reveals that the sun
45:42is a source of light
45:43while the moon
45:45only reflects light.
45:47This claim is implied
45:48very strongly
45:49by Shabir Ali
45:49in his booklet,
45:50Science in the Koran,
45:52and stated clearly
45:53by Dr. Zakir Naik
45:54in his video,
45:56Is the Koran God's Word?
45:57as you will now
45:59see clearly.
46:20The light
46:21that we have,
46:23the light that we obtain
46:25from the moon,
46:26where does it come from?
46:28He will tell me
46:29that previously we thought
46:31that the light
46:32of the moon
46:33was its own light.
46:36But today,
46:37after science has advanced,
46:38we have come to know
46:39that the light of the moon
46:41is not its own light,
46:43but it's a reflected light
46:44of the sun.
46:48I will ask him a question
46:49that it is mentioned
46:51in this Koran,
46:52in Surah Al-Furqan,
46:55chapter number 25,
46:56verse number 61,
46:58Blessed is he
46:58who has created
47:00the constellation
47:01and placed therein
47:02a lamp
47:02and a moon
47:04which has reflected light.
47:07The Arabic word
47:09for moon
47:10is Qamar,
47:11and the light
47:12described there
47:13is Munir,
47:14which is borrowed light,
47:16or Nur,
47:17which is a reflection
47:17of light.
47:19The Koran mentions
47:20that the light
47:21of the moon
47:21is reflected light.
47:24You say
47:24you discovered it today?
47:26How come
47:27it's mentioned
47:27in the Koran
47:281400 years ago?
47:32He will pause
47:32for a time.
47:33He won't reply immediately,
47:35and then may say,
47:36maybe,
47:37maybe it's a fluke.
47:39I don't argue with him.
47:41For sake.
47:41Near the end
47:45of the video,
47:46we heard Dr. Naik
47:47explain
47:47the Arabic word
47:49for moon
47:49is Qamar,
47:50and the light
47:51described there
47:52is Munir,
47:53which is borrowed light,
47:54or Nur,
47:55which is a reflection
47:56of light.
47:57Please do not forget
47:58what he said.
47:59Munir is borrowed light,
48:01and Nur is reflected light.
48:03Not only is this
48:05claimed to be
48:05a statement
48:05in keeping
48:06with scientific truth,
48:07but it is also claimed
48:08to be scientifically miraculous
48:10since this was supposedly
48:12only discovered
48:13relatively recently.
48:15It is correct
48:16that the moon
48:16does not emit
48:17its own light,
48:18but only reflects
48:19the light of the sun.
48:21But this was known already
48:22almost 1,000 years
48:24before Muhammad.
48:26Aristotle,
48:26in about 360 B.C.,
48:28discussed knowing
48:29that the earth
48:29was round
48:30by its shadow
48:31on the moon.
48:32He could only speak
48:33of the earth's shadow
48:34crossing the moon
48:35if he knew
48:36that moonlight
48:36is reflected light.
48:38If you still insist
48:40that this is a miracle
48:40of scientific knowledge,
48:42then we must ask ourselves,
48:44do the Quranic words
48:45themselves support
48:46this claim?
48:48Siraj.
48:48First we shall look
48:49at Siraj.
48:51In Surah Noor,
48:52which was read above,
48:53in Surah Al-Furqan,
48:542561,
48:56it is simply lamp,
48:58referring to the sun.
49:00In Surah Naba,
49:017813,
49:02Sirajan Wahjan
49:03means a dazzling lamp,
49:06again indicating the sun.
49:07The words Noor
49:09and Munir
49:10come from the same
49:11Arabic word,
49:13root.
49:14The word Munir
49:14is used six times
49:15in the Quran.
49:17Four times,
49:18Surah Zalimran,
49:203184,
49:21Al-Hajj,
49:22228,
49:23Luqman,
49:233120,
49:24and Fatir,
49:253535.
49:27It is the phrase,
49:28Kitab al-Munir,
49:29which Yusuf Ali
49:30translates
49:31as a book
49:32of enlightenment.
49:33And Pictal uses
49:35the scripture-giving light.
49:37Clearly,
49:37this indicates a book
49:38which is radiating
49:39the light of knowledge.
49:41Nothing about reflection.
49:43Noor.
49:45It says in Surah Noor,
49:477116,
49:48and Yunus 10.5,
49:50that Allah made the moon
49:52a light.
49:53Thus,
49:54we find that the Quran
49:55says that the moon
49:56is a light,
49:57and it never says
49:58that the moon
49:58reflects light.
50:03Moreover,
50:04in other verses,
50:05the Quran says
50:06that Allah
50:06is a noor,
50:08a light.
50:09Surah Noor,
50:102435,
50:11one of the most
50:12beautiful passages
50:13in the Quran,
50:14reads,
50:15Allah is the light
50:16noor of the heavens
50:17and the earth.
50:19The parable of his light
50:20is as if there was
50:21a niche,
50:22a niche,
50:23and within it
50:24a lamp,
50:25the lamp enclosed
50:26in glass,
50:28the glass as it were
50:29a brilliant star,
50:30and so forth.
50:31Thus,
50:32we see that the word
50:32noor is used
50:33for both the moon
50:34and Allah.
50:35Are we going to say
50:36that Allah gives off
50:37reflected light?
50:39I think not.
50:40But if you continue
50:42to insist that noor
50:43used for the moon
50:43means borrowed
50:44or reflected light,
50:46and we saw above
50:47that Allah is the light
50:48noor of the heavens
50:49and the earth,
50:50what is the source
50:51of this light,
50:53siraj,
50:53of which Allah
50:54is only a reflection?
50:55Think about it.
50:57If Allah is named
50:58noor or reflected light,
51:00who or what
51:00is the siraj?
51:02Well,
51:02the Quran tells us
51:03who the siraj is,
51:04but the answer
51:06will shock you.
51:08In Surah al-Ahzab,
51:1033, 45, 46,
51:11we find,
51:12O prophet,
51:14truly we have sent thee
51:15as a witness,
51:17a bearer of glad tidings
51:18and a warner,
51:19and as a lamp
51:20spreading light.
51:22Here it says
51:22that Muhammad
51:23is the lamp
51:24spreading light.
51:25In Arabic,
51:26it is
51:26was sirajan muniran.
51:29Linguistically
51:30and spiritually,
51:31this is the end
51:31of the discussion.
51:33Linguistically,
51:34siraj and the adjective
51:35munir are used together
51:36for the same shining thing,
51:38the person Muhammad.
51:40It's clear,
51:41munir does not mean
51:42reflected light
51:43in this verse
51:43or in any other verse.
51:45It means shining.
51:46The people of Muhammad's time
51:48understood that the moon
51:49was shining,
51:50and they were right.
51:50Just as the people
51:52of Moses' time
51:52understood that the sun
51:53was the greater light
51:54and the moon
51:55the lesser light,
51:56and they were right.
51:58But if you insist
51:59that the Arabic words
52:00nur and munir
52:00mean reflected light,
52:02then based on the use
52:03of these words
52:04in the Quran,
52:05Muhammad is like the sun
52:06and Allah is like the moon.
52:08Does Dr. Naik
52:09really want to say
52:10that Muhammad
52:11is the source of light
52:12and Allah
52:12is only his reflection?
52:14Why are these
52:15so-called scientific claims
52:17made which no Muslim
52:18can support
52:18if he makes a serious study
52:20of his own Quran?
52:22In a dialogue like tonight,
52:23it makes honest discussion
52:25very difficult,
52:26almost impossible.
52:30Let us go on
52:31and look at the water cycle.
52:35Some Muslim authors claim
52:38that the Quran shows
52:39pre-scientific knowledge
52:41of water cycle.
52:43What is the water cycle?
52:44Here in this slide,
52:48you see four steps.
52:51The first step
52:51is evaporation.
52:53The water evaporates
52:54from the seas
52:55and the earth.
52:56Second step,
52:57it becomes clouds.
52:59Third step,
52:59it gives rain.
53:01And fourth,
53:02this rain causes
53:03the plants to grow.
53:05This is all
53:06very straightforward,
53:07and everybody knows
53:09two, three, and four.
53:11Even if they live
53:11in a town,
53:12they know that clouds come
53:13and rain comes
53:14and their flowers grow.
53:16But what about step one?
53:19The evaporation.
53:20You can't see it.
53:22It's difficult.
53:23And the Quran
53:24does not have step one.
53:30Now we're going to look
53:31at a prophet
53:32from the Bible,
53:34a prophet from
53:35700 B.C.,
53:37prophet Amos.
53:40And he writes,
53:42he who made the Pleiades
53:45and Orion,
53:46who turns blackness
53:48into dawn
53:49and darkens day
53:51into night,
53:53and then who calls
53:55off for the waters
53:56of the sea,
53:57stage one,
53:58and pours them out
53:59over the face
54:00of the land,
54:01stage three.
54:02The Lord Yahweh
54:03is his name.
54:06And one other
54:08prophet
54:09is
54:10Job.
54:14In 36,
54:1626-28,
54:19at least a thousand
54:20years before
54:20the Hezra,
54:22he says,
54:26how great is God
54:27beyond our understanding.
54:28The number of his years
54:29is past finding out.
54:31Stage one,
54:32he draws up
54:33the drops of water,
54:35which distill
54:36from the mist
54:36as rain.
54:37That's stage three.
54:39And then the clouds
54:39are mentioned,
54:40stage two,
54:42which pour down
54:43their moisture
54:43and abundant showers
54:44fall on mankind.
54:46So here in the Bible,
54:48this difficult stage one
54:50is there
54:50from more than
54:51a thousand years
54:52before the Quran.
54:53.
54:54.
54:55.
54:56.
54:56.
55:09.
55:10.
55:11.
55:14.
55:16.
55:16.
55:17.
55:17.
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