A Deep Thinking

In this series of articles, I will try to explore this Dogma on scientific basis to show up its legitimacy.

In the present topic of Atom, one may ask this: Is the Quran quoted from the Bible? And which book precedes the sciences? the book which mentioned the atomic weight for 6 times or the book which mentions neither the atom nor the atomic weight?

Before dealing with the topic of the Atom in Quran versus Bible versus Sciences, it is mandatory to give some statistical hints.

The total words in the Bible are 788,280 while total words in the Quran are 77,473. It follows that, the Bible is more than 10 times the Quran word-wise. In other words, the Bible has the potential of more than 10 times than the Quran to exhibit its topics.

Back to the Atom and atomic weight, they are never mentioned in the Bible and mentioned six times in the Quran.

Atom in the Bible:

When we search the Bible; we discover that 1) No results would be found for atom, 2) No results would be found for atomic weight and

3) No results would be found for subatomic weight.

It follows that, the Bible does not mention the "Atom" or the "Atomic Weight" or the "Sub-Atomic Weight"

On the other hand, the Quran is the first written work to mention all the words: "atom", "atomic weight", and "what is less than atomic weight" in one book.

Atom in the Quran:

The existence of particles smaller than the Atom:

In ancient times, a well-known theory named 'Theory of Atomism' was widely acknowledged. This theory was originally anticipated by Democritus, the Greek about 23 centuries ago. Democritus and the scholars who came after him, postulated that the smallest unit of matter was the atom.

The Arabs used to believe the same. The Arabic word "zarrah" most commonly meant an atom.

In recent times, modern science has discovered that it is likely to split even an atom. That the atom can be split further is a development of the 20th century. Fourteen centuries ago this notion would have appeared unusual even to both the Greeks and the Arabs. For both the Atom and "zarrah" was the limit beyond which one could not go.



Nevertheless, the Noble Quran refuses to accept this limit:

In Surah 34:3

"The Unbelievers say, "Never to us will come the Hour": say, "Nay! but most surely, by my Lord, it will come upon you; - by Him Who knows the unseen - from Whom is not hidden the least little atom in the Heavens or on earth: nor is there anything less than that, or greater, but (all) is recorded in a clear and profound book".



This verse replied the Unbelievers who denied the "Hour" (the Day of Judgment in the afterlife). The verse refers to the Omniscience of Allah, His knowledge of all things, hidden or apparent. It then goes further and says that Allah is aware of everything, including what is smaller or bigger than the atom. Thus the verse clearly shows that it is possible for something smaller than the atom to exist, a fact discovered only recently by modern science

The subatomic weight in the Noble Quran:

In Surah 10:61

"In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur'an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) And not the weight of an atom on the earth or in heaven the sky escapeth your Lord , nor what is less than that or greater than that , but it is recorded ( written ) in a clear profound record (Book) ".

In Surah 34:22

"Say(O Muhammad): " Call upon those whom ye assert (set up) besides Allah: they have no power - not the weight of an atom - in the heavens or on earth; no (sort of) share have they therein, nor is any of them a helper to Allah."

This is the Quranic teachings that give us a productive scientific hint about the subatomic weight, Furthermore; the Quran gives us an advice to use this scientific hint in our life. How small the atom is? If we know that every work we are doing even if it is smaller than an atom will be recorded and we will see it in the afterlife and either get rewarded or punished for it, then tell me how would be the style the mankind's life if we believe in these Quranic teachings.



If we read this verse in Surah 99:6

"On that Day will men proceed in companies sorted out, to be shown the Deeds that they had done"

This verse determines the final outcome for each of us.

In Surah 99:7

"Then shall anyone who has done an atom's weight of good, see it!"

In Surah 99:8

"And anyone who has done an atom's weight of evil, shall see it."

In conclusion, the Quran is the first book On Earth which mentions these three topics; 1) The Atom, 2) The Atomic weight and 3) The subatomic weight.

No book before the Quran mentioned these three topics together.

The thing is, Quran is not a scientific book, but it uses these three topics for the faith and religious purposes in order to emphasize three very important issues; 1) That Allah know everything's whatever it is, even if it is too smaller than the subatomic weight,

2) Our work even if it is too smaller than the subatomic weight is recorded and we will see it in the afterlife and 3)In the afterlife, the reward or punishment for our work even if it is too smaller than the subatomic weight will be the most fair.

Good rewards and the forever-paradise for the good work. "Whoever does an atom's weight of good will see it."

Bad punishments and the forever fire for the bad work.

"And whoever does an atom's weight of evil will see it."

Not only that, but Allah is the most generous; Allah will double the reward for the good deed.

In Surah 4:40

"Allah is never unjust in the weight of an atom: if there is any good (done) He doubleth it, and giveth from His own presence a great reward."

It follows that whoever does an atom's weight of good will see it and get rewarded double time for it.

Back to our main issue; one may ask this: Is the Quran quoted from the Bible? And which book precedes the sciences? The book which mentioned the atom , the atomic weight and the subatomic weight 6 times or the book which does not mention at all neither the atom or the atomic weight or the subatomic weight?

One fact about the universe revealed in the verses of the Qur'an
is that the sky is made up of seven layers:

It is He Who created everything on the earth for you
and then directed His attention up to heaven and arranged it into seven regular
heavens. He has knowledge of all things. (Qur'an, 2:29)

Then He turned to heaven when it was smoke. In two
days He determined them as seven heavens and revealed, in every heaven, its own
mandate. (Qur'an, 41:11-12)

The word "heavens," which appears in many verses in the Qur'an, is
used to refer to the sky above the Earth, as well as the entire universe. Given
this meaning of the word, it is seen that the Earth's sky, or the atmosphere, is
made up of seven layers.

Today, it is known that the
world's atmosphere consists of different layers that lie on top of each
other.19 Based on the criteria of chemical contents or
air temperature, the definitions made have determined the atmosphere of the
earth as seven layers.20 According
to the "Limited Fine Mesh Model (LFMMII)," a model of atmosphere used to
estimate weather conditions for 48 hours, the atmosphere is also 7 layers.
According to the modern geological definitions the seven layers of atmosphere
are as follows:

1. Troposphere

2. Stratosphere

3. Mesosphere

4. Thermosphere

5. Exosphere

6. Ionosphere

7. Magnetosphere

The Qur'an says, "[He] revealed, in every heaven, its own
mandate," in Surah Fussilat 12. In other words, Allah is stating that
He assigned each heaven its own duty. Truly, as will be seen in following
chapters, each one of these layers has vital duties for the benefit of human
kind and all other living things on the Earth. Each layer has a particular
function, ranging from forming rain to preventing harmful rays, from reflecting
radio waves to averting the harmful effects of meteors.

The verses below inform us about the appearance of the seven
layers of the atmosphere:

Do you not see how He created seven heavens in
layers? (Qur'an, 71:15)

He Who created the seven heavens in layers… (Qur'an,
67:3)

The Arabic word "tibaqan" in these verses, translated
into English as "layer" means "layer, the appropriate cover or covering for
something," and thus stresses how the top layer is well suited to the lower. The
word is also used in the plural here: "layers." The sky, described in the verse
as being in layers, is without doubt the most perfect expression of the
atmosphere. It is a great miracle that these facts, which could not possibly be
discovered without the technology of the 20th century, were explicitly stated by
the Qur'an 1,400 years ago.

19. Michael Pidwirny, “Atmospheric
Layers,” 1996,
http://royal.okanagan.bc.ca/mpidwirn/atmosphereandclimate/atmslayers.html.
20. “Numerical Prediction Models used by NWS,”
Integrated Publishing, www.tpub.com/weather3/4-27.htm.

Another Quran Miracles is in Sura 6, Al-An'am part
8 (125)


"And whomsoever Allah wills to guide, He opens his breast to
Islam and whomsoever He wills to send astray, He makes his breast closed and
constricted, as if he is climping up to the sky. Thus Allah puts the warth on
those who believe not"


"He makes his breast closed and constricted,
as if he is climping up to the sky."

The science has proofed that people
get sick at high altitudes, such as in the mountains. This is called mountain
sickness or high-altitude sickness.

What causes this problem?

Lack
of oxygen causes high-altitude sickness. As altitude increases, the air becomes
"thinner," which means less oxygen is in the atmosphere. You get less oxygen in
your lungs with each breath, so the amount of oxygen in your blood declines.
(This is called hypoxia) (hi-POKS'e-ah).

Symptoms usually begin within
48 hours of arriving at high altitude. The higher the altitude, the greater the
effects. People can notice effects when they go to an altitude of 7,000 to 8,000
feet. Some Symptoms that high altitudes causes to people. headaches,
breathlessness, fatigue
nausea or vomiting
inability to sleep

swelling of the face, hands and feet

Both heart rate and breathing
rate increase as the body tries to send more oxygen to its tissues. At very high
altitudes, body fluid can leak into the brain (called brain or cerebral edema)
or into the lungs (pulmonary edema). Both these conditions can be serious or
even life-threatening

This hard conditions that people get at high
altitudes is described in the same symptoms in above ayah

WHAT WISDOM BRINGS WITH IT

The wise are defined in the Qur'an as: "Those
who listen well to My precepts and follow the best in them are the ones whom
Allah has guided. They are the people of understanding". (Surat az-Zumar: 18)
Allah had rewarded these people with wisdom because, they unfailingly
follow the path Allah has shown them, they carry out the advice of the Qur'an
meticulously, and they clearly abide by their conscience.

Wisdom is a very important factor that opens the doors to many
other beneficial qualities. A wise person displays his uniqueness in every
situation, by his actions, and the things he says, and he elicits great respect
and admiration from those around him. Wisdom is such an important quality, that
it goes on making one more and more superior right to the end of one's life.

The pages to follow will be a reminder of what a blessing wisdom
is by touching on some examples of the superiority conferred by wisdom.

GOOD MANNERS

Foremost among the qualities people of wisdom acquire is the
morality of the Qur'an, which opens the paths to many beauties in this world and
the Hereafter. The wise man is one who meticulously practices the morals Allah
lays down in the Qur'an. The Qur'an recommends such moral qualities as honesty,
genuineness, sincerity, modesty, peacefulness, compassion, justness, tolerance,
and forgiveness among many other virtues. And a wise person is successful in
displaying all of these qualities in the best possible way, in every situation
he or she faces. He knows that the more care he takes in evincing these
qualities, the better Allah will recompense him in the Hereafter.

For this reason, a wise person acts according to his conscience in
situations he faces every day. For example, he helps someone in need without
leaving the responsibility to others. He carries out all the good things he
knows that Allah will approve of, without missing any of them. Or he helps
someone who is trying to carry a heavy object instead of sitting and watching
him. Whenever he sees someone who is elderly or sick on a bus, he prefers to
stand and give his seat to that person. Otherwise he knows that he will be
uncaring and this is something Allah will not approve of. Even when he faces a
situation that angers him, he knows that Allah will prefer him to act with
kindness, so he overcomes his anger and responds to the person concerned with
kind words. He is always honest, even when he knows that it will be of
disadvantage to him.

One, who displays all the above qualities in the best possible way
till the end of his life using the full power of his mind, lives a good life in
this world. Moreover, because he was aiming to please Allah with his behaviour,
he will be rewarded with Heaven are elaborated upon in the following verses:

But as for those who believe and do right
actions, We will not let the wage of good-doers go to waste. They will have
Gardens of Eden with rivers flowing under them. They will be adorned in them
with bracelets made of gold and wear green garments made of the finest silk and
rich brocade, reclining there on couches under canopies. What an excellent
reward! What a wonderful repose! (Surat al-Kahf: 30-31)

SAGACITY - DISCERNMENT

Sagacity is the human ability to understand and comprehend things
quickly. Discernment is the ability to recognize the essence of things, to be
foresighted and to have an insight on the truth in its every detail. The source
that provides both these qualities to human beings is their wisdom.

In one of His verses, Allah draws attention to
the importance of discernment and defines people who lack this quality as blind;
"The blind and the seeing are not the same. Nor are those who believe and do
right actions the same as evildoers. What little heed they pay!" (Surah Ghafir:
58)

In another verse in the Quran, the difference between those who
possess this quality through wisdom and those whose sight and comprehension are
blocked is compared as:

Is he who knows that the truth has been sent
down to you from your Lord like him who is blind? It is only people of
understanding who pay heed. (Surat ar-Ra'd: 19)

One who possesses sagacity and discernment has the capability to
analyse an event, a behaviour, or a word in the best possible way. He can draw
the best conclusions from his past experiences and use these in the most
appropriate way for future events. He can cleverly analyse his situation, means,
and the condition he is in and can make the most out of these and use whatever
means he has at hand to the best advantage. Before he undertakes any task, he
takes every possible precaution, foreseeing any future problems, and acts
accordingly. Everything he says is appropriate, his manner entirely composed,
and his thoughts are the product of a clear mind and understanding.

If people of wisdom possess these qualities, it is because they
live out their lives trying to earn Allah's approval and sincerely aiming for
the Hereafter. The Qur'an reminds us that the Prophets sincerely turned towards
the Hereafter and in accordance with the high morals they displayed they were
people of strength and discernment.

And remember Our servants Ibrahim, Ishaq and
Ya'qub, men of true strength and vision. We purified their sincerity through
sincere remembrance of the Hereafter. They shall dwell with Us among the
righteous whom we have chosen. (Surah Sad: 45-47)

WISDOM, DECISIVE SPEECH,AND THE ART OF PUBLIC
SPEAKING

Another aspect of wisdom which most people fail to recognize is
its ability to add purpose to one's mannerisms and speech. Most people miss the
point that the actual source of such mannerisms and speech is wisdom. On the
contrary, they think that wisdom is a quality that can be acquired through
education and experience. That is why it is generally thought that the only way
to speak well and persuasively is to memorize rules of influential speech by
taking classes or reading books on how to speak effectively. These books outline
when people should start and stop speaking, when they should laugh, and details
such as these which are supposed to produce effective oratory. They believe that
people can be successful speakers in relation to how well they follow these
rules.

However, it is definitely not possible to bind effective speaking
to any rules. On the contrary, truly effective speaking is not linked to any
rules and is not memorized, rather it is a "sincere speech", which comes from
the heart, without any difficulties, and without artificiality. And only people
of wisdom possess this type of perfection in speech. The one who speaks with
wisdom leaves a deep impression on the hearts of his listeners with the
sincerity of his words.

One who is far from religion can make a good speech on a topic
within his area of expertise with proper emphasis and by following the rules of
speech. However, we shouldn't forget that the qualities mentioned do not reflect
any wisdom in this speech. For a speech have wisdom, it has to be sincere and
leave a deep impression on the hearts of the listeners. A wise person is someone
who can explain what he wants in the most genuine and sincere way, with the most
striking examples. In one verse, Allah points out the importance of wisdom by
stating that He has given this quality to the Prophet Dawud (as):

We made his kingdom strong and gave him wisdom
and decisive speech. (Surah Sad: 20)

As is seen in the verse, along with giving wisdom as a virtue,
"decisive speech" is also mentioned. To attain such a blessing one doesn't need
to have any special talent or expend any extraordinary effort. It is given by
Allah to those who have faith and are sincere.

However, wisdom is not something that manifests itself only in
speech. It is evinced also in a wise person's mannerisms and decisions, and in
the analyses he makes. It is declared in the Qur'an that this important superior
quality is given to many of the Prophets:

They are the ones to whom We gave the Book,
Judgement and Prophethood... (Surat al-An'am: 89)

And with Allah's permission they routed them.
Dawud killed Talut and Allah gave him kingship and wisdom and taught him
whatever He willed... (Surat al-Baqara: 251)

"Yahya, take hold of the Book with vigour." We
gave him judgement while still a child. (Surah Maryam: 12)

In other verses of the Quran, it is stated that Allah can give
wisdom and insight to whomever He wills:

He gives wisdom to whomever He wills and he
who has been given wisdom has been given great good. But no one pays heed but
people of understanding. (Surat al-Baqara: 269)

From all these verses we can understand that
this great blessing, given to a responsive person, brings about "strength of
expression" and with it the "ability to persuade". A believer takes the
opportunity to explain the true religion and morals of the Qur'an in the best
possible way, with the qualities of wisdom, decisive speech, and apt expression,
as Allah advises: "Call to the way of your Lord with wisdom and fair admonition,
and argue with them in the kindest way..." (Surat an-Nahl: 125)

A SUPERIOR ANALYSIS ABILITY

Another important quality wisdom brings with it is the ability to
"analyse things". Anyone can recognize and make comments on any given thing.
However, of where people of wisdom excel is in their recognition always being
appropriate and their ability to see details which others cannot. The secret of
this appropriateness and fine recognition ability is that believers use the
Qur'an as their guide and use their wisdom toward its ends. The Qur'an is
Allah's just book. As a consequence, people who obey the Qur'an will definitely
tread the most righteous path.

This ability of wise people makes for superiority and ease in
every part of their lives. Above all else, they can analyse in detail the
character of the people they meet. As a result they can easily determine their
friends and enemies. By taking the characters Allah introduces in the Qur'an as
their guide, they can understand others' characters in a very short period.
Moreover, their ability to realize at the outset which events are in their
favour and take precautions accordingly is a great advantage to them. Also, it
is those with wisdom who can appreciate the beauties of the people around them,
the details of which generally go unappreciated and the signs of wisdom they
demonstrate.

Another important quality of wise people that merit attention, is
that they do not need to make lengthy observations or gather detailed
information before making correct assumptions. A wise person's chief quality is
his ability to arrive at correct conclusions with as little evidence as is
needed and in the briefest possible time.

A wise person can determine whether a person is lying by his
mannerisms at that time, by inconsistencies in his speech, by his efforts to
explain the situation in detail, by his restless behaviour, and many other
factors depending on the situation. A person lacking wisdom will fully trust a
person who is lying and even talk about his honesty. Because of this, he can go
into a partnership with the dishonest person and suffer materially and
spiritually as a consequence.

The reason why people lacking wisdom draw wrong conclusions and
make wrong decisions under the same circumstances is that they don't follow the
Qur'an's teachings. Allah therefore draws attention to the fact that only the
wise can see and comprehend the examples given in the Qur'an and reminds us that
people who know and who don't know are not the same:

Such metaphors-We devise them for mankind; but
only those with knowledge understand them. (Surat al-'Ankabut: 43)

What of him who spends the night hours in
prayer, prostrating himself and standing up, mindful of the Hereafter, hoping
for the mercy of his Lord? Say: "Are they the same-those who know and those who
do not know?" It is only people of understanding who pay heed. (Surat az-Zumar:
9)

ATTENTION AND CLEAR CONSCIENCE

In the Qur'an, Allah reminds people to heed Him and draws their
attention to various topics:

Everything in the heavens and on the earth
belongs to Allah. He knows what you are engaged upon. On the Day when they are
returned to Him, He will inform them of what they did. Allah has knowledge of
all things. (Surat an-Nur: 64)

What! Are they in doubt about the meeting with
their Lord? What! Does He not encompass all things? (Surah Fussilat: 54)

Have they looked at the sky above them:how We
structured it and made it beautiful and how there are no fissures in it? And the
earth:how We stretched it out and cast firmly embedded mountains onto it and
caused luxuriant plants of every kind to grow in it, thus offering an insight
and a reminder unto every human being who turns to Allah. (Surah Qaf: 6-8)

As the above verses recall, Allah advises people to apply their
minds to thinking clearly, analyzing situations rightly, and thus seeing
realities. However, it shouldn't be forgotten that the ability to focus our
attention as mentioned in the Qur'an is a quality evinced only by people of
wisdom. We are told in the Qur'an that only the wise reflect on and take the
advice of the teachings of the Qur'an:

… But only people of understanding pay heed.
(Surah Al 'Imran: 7)

It is a Book We have sent down to you, full of
blessing, so let people of understanding ponder upon its Signs and take heed.
(Surah Sad: 29)

So, people of wisdom who focus their attention as the Qur'an
instructs can see the whole of reality. They grasp primarily that there is no
god other than Allah, that He is the owner of the whole universe, and that the
Hereafter is a definite reality.

As we dwelt upon previously, a clear conscience and close
attention manifest themselves at all times in a wise person's life. Knowing that
Allah created everything for a reason, that everything they experience and every
utterance they hear are parts of the test created for them, and that they're
responsible for all the things they're faced with, sharpens their attention. As
a result, they can sense a developing threat in their environment and take the
appropriate measures before anyone else. In the same way, they can instantly
determine a positive development by paying close attention.

It is true that intelligence also provides people with a certain
superior awareness. But the difference made by wisdom in this case is that it
notices details that intelligence can't distinguish and this gives the
opportunity to analyse, take precautions, and make timely decisions. For
example, an intelligent and alert person will realize that there is a burglar in
his house by paying attention to the sounds coming from the basement. A wise
person, on the other hand, is one who will take definite precautions and bring
lasting solutions to the possibility of a burglary before the situation develops
to this extent. He will have thought about all the alternatives to the
possibility of a burglar entering and worked extensively on this issue. For
example, he will set up a sophisticated security system that will definitely
prevent a stranger from entering the house.

So, this is the ideal type of attention one should be capable of.
A wise person does not just cope with a dangerous situation as it's happening.
He takes precautions before the danger begins to develop, before he faces such a
situation, even where many of the relevant factors are not immediately obvious.
After he has determined these actual dangers, he takes definite precautions in
order not to be subjected to them.

A STRONG PERSONALITY

A wise person knows that all creatures alive or not, submit to
Allah and nothing ever happens in this universe without His permission. His
submission to and the trust he reposes in Allah enable him to be fearless of
anyone or anything except Allah and thus enables him to develop a strong
personality. Because he knows that Allah controls everything, his behaviour
towards others or in different situations does not change. As he strives to earn
Allah's approval and not that of other people, he doesn't ever make a concession
in his personality, behaviour, and morals for any personal benefit.

However, we should remember that the true meaning of a "strong
personality" is actually different from the way it is used in ignorant circles.
People far from religion, believe that the only way to build up the personality
is through arrogance, formality, and gravity. They think that the more a person
makes his difference from and superiority over others felt by those around him,
the greater the personality he has. However, this kind of conduct does not
denote a strong inner personality but is rather aimed at hoodwinking others and
projecting "an image" of an individual with a great personality to those around
him.

Real personality has nothing to do with pride, gravity, formality,
or outward appearances. According to the Qur'an, a strong personality indicates
one's fear of Allah and as a result of this, shows determination in living by
the morals of the Qur'an. One with strength of personality never compromises
upon the truths told to him by Allah for any reason or for any worldly gain, and
never condescends to crude or unpleasant behaviour. So, these are the qualities
that give a person a real personality and people who are steadfast in
maintaining these qualities are people of wisdom. People of wisdom who never
stray from the right path are given this good news in the Qur'an:

The angels descend on those who say, "Our Lord
is Allah", and then take the right path to Him. They say: "Do not fear and do
not grieve but rejoice in the Garden [i.e., Paradise] you have been promised."
(Surah Fussilat: 30)

ALLAH'S HELP AND SUPPORT

You who believe! You are only responsible for
yourselves. The misguided cannot harm you as long as you are guided. All of you
will return to Allah and He will inform you about what you were doing. (Surat
al-Ma'ida: 105)

In this verse Allah informs the believers of a very important
reality: unbelievers cannot misguide believers.

The right path can be reached only by those who have faith and who
follow the teachings of the Qur'an. Because such people always take the
teachings of the Qur'an as their guide and live their lives accordingly, they
always receive Allah's help and support in return. Allah helps believers and has
promised to help those who help his religion:

… Allah will certainly help those who help
Him-Allah is Powerful, Almighty. (Surat al-Hajj: 40)

Allah explains in another verse, that He helps and supports those
that believe in Him sincerely and that He makes things easier for them:

As for him who gives [generously], performs
his duty and acts charitably in the finest manner, We shall facilitate an easy
way for him. (Surat al-Layl:5-7)

... Whoever heeds Allah-He will make matters
easy for him. (Surat al-Talaq:4)

Those who seek the protection of Allah, His
Messenger and the faithful must know that it is Allah's followers who are
victorious! (Surat al-Ma'ida: 56)

In Surat al-Anbiya', Allah points out that the truth and justness
always wins over falsehood. This is why, people of wisdom who follow the right
path always win against those who hide behind falsehood. Allah tells us this
truth:

We hurl the truth against falsehood and it
cuts right through it and it vanishes clean away!...

(Surat al-Anbiya': 18)

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Cyrus was the greatest Persian Emperor and a righteous human
being. At the time of victory, he was generous toward defeated people. Being a freeman, he won the heart of
his people, permitting them to worship their gods. He was extraordinarily
peerless in all over the world. Comparing Cyrus' manner with Semi's rulers, one
feels great pleasure for the Persian liberality and generosity and truly regards
the Persian as the instructor of human race.
Much information, concerning the
historical figure renowned, among Western people, for virtue and humanity
emanates from two reliable sources, the Bible and Herodotus written in 5th Cent.
BC. It is proclaimed that Cyrus was the first legislative who issued a number of
principles in terms of human rights.
Having defeated the Medes, he founded
Achaemenid dynasty as the first Persian Emperor. Based on some narratives of the
Old Testament, Cyrus captured Babel, with the aid of God, set free the Jewish
detainees and let them go back to Jerusalem.
Some interpreters believe that
in Quran, Zol-gharnein refers to "Alexander the Great", while some others,
comparing some verses of Quran pertinent to Zol-gharnein and Cyrus' life story,
assume that God meant "Cyrus the Great" and no one else.
In the holy Qur'an,
there are 16 verses in the Kahf Sureh (verses 83-98) that talk about Zol-qarnain
and some aspects of his personality. Zol-qarnain of the holy Qur'an is NOT
Alexander the Great. It is Cyrus the Great, the famous Persian king of
the Achamenid Dynasty (580-529BC). Consider the following:

1- Alexander was not a monotheistic man. He was a
blasphemer who worshipped the many gods of Ancient Greece. The Biography
of Alexander, written by a famous Greek historian (Herodotus) states that
Alexander believed that he was the son of Zeus! The Qur'an's
Zol-qarnain was God-revering and a monotheist, and so was Cyrus. As the
most probable date for the appearance of Zoroaster is in the mid-sixth century
B.C., this date is close to the time Cyrus lived.
2- Cyrus is mentioned
in the Old Testament and the Book of Ezra as a God-revering person, a
description that matched the qualities of Zol-qarnain in the Qur'an.

3- The deeds of the Achaemenian king were in accordance to the deeds
described in the Qur'an, as he fought with the Lydians in Asia Minor and then
with the Sakas in the east (unlike Alexander the Great).
4- The Koranic
verses in the 'AL KAHF' sura, which talk about Zol-qarnain, begin with the
words: "And they ask you about Zol-qarnain..". Meaning that
the Jews are asking the Prophet Muhammad about him. This means that this
king was known to the Jews, and is mentioned in the Old Testament. Alexander the
Great is not mentioned in the Old Testament, nor did he have any close relation
with the Jews.
5- Zol-qarnain in the Qur'an is said to have built
a barrier of copper and iron after fighting the Ya'jooj and Ma'jooj people.
Cyrus built a similar barrier in the Daryal Pass, the remains of which are still
existing.
6- "qarn" in Arabic has two meanings: "horn" and
"century". " Zol-qarnain " could literally mean in Arabic: "The man of two
horns" or "The man of two centuries". This "one word having multiple
meanings" but Cyrus Relief, in Pasargadae shows The man of two
horns.!
7- Cyrus is a personality mentioned in the Bible, i.e the Old
Testament (the Book of Daniel, the Book of Ezra and some other books where Cyrus
is referred to in very explicit terms: Daniel dreamt that in the palace of Susa
in Elam, a two-horned ram triumphed over all animals, with the exception of a
one-horned goat that finally defeated the ram. Daniel lost consciousness after
this dream and an angel appeared to him, saying that the ram he had seen was the
king of the Medes and the Persians, while the one-horned goat was the king of
the Greeks) (Book of Daniel, chapter 8, verses 20-21).
Zol-gharnein was a
merciful king who was kind to inferiors which is true of Cyrus the
Great to the extent that even his enemies revered him. He
was the one who issued the Charter of Liberty and Human Rights in Babel.

One of the truly astounding prophecies of the Bible is found in
the last verse of Isaiah 44, together with chapter 45:1ff, (an unfortunate
chapter break). It has to do with Cyrus, king of Persia. According to the
historian Herodotus (i.46), Cyrus was the son of Cambyses I. He came to the
Persian throne in 559 B.C. Nine years later he conquered the Medes, thus
unifying the kingdoms of the Medes and the Persians.

Cyrus is mentioned some 23 times in the literature of the Old
Testament. Isaiah refers to Cyrus as Jehovah�s �shepherd,� the Lord�s
�anointed,� who was providentially appointed to facilitate the divine plan. God
would lead this monarch to �subdue nations� and �open doors� (an allusion to the
Jews� release from Babylonian captivity). He would make �rough places smooth,�
i.e., accommodate the Hebrews� return to their Palestinean homeland. He would
ultimately be responsible for the rebuilding of Jerusalem and the reconstruction
of the temple.

Amazingly, the king would accomplish these noble tasks even though
he did not �know� Jehovah (45:4,5). In other words, though he was a pagan in
sentiment and practice, yet, as an unconscious tool in the hands of the Lord, he
would contribute mightily to the Jewish cause, and so, indirectly, to the coming
of God�s greater Anointed, Jesus of Nazareth.

The fulfillment of these plain and specific predictions is set
forth in 2 Chronicles 36:22,23 and Ezra 1:1-4,7,8; 3:7; 4:3. The Encyclopedia
Britannica, an unlikely source, acknowledges that �in 538 [B.C.] Cyrus granted
to the Jews, whom Nebuchadressar had transported to Babylonia, the return to
Palestine and the rebuilding of Jerusalem and its temple� (Vol. 6, 1958, p.
940).

H.G. Wells, in his book, The Outline of History, concedes that the
Jews �returned to their city, Jerusalem� and �rebuilt their temple there under
the auspices of Cyrus,� the Persian monarch (1931, p. 253).

What many people do not realize in reading Isaiah 44:28ff is that
this heathen ruler was named by the prophet long before the monarch was even
born. Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah
(1:1). His ministry thus occurred in the latter portion of the 8th century B.C.
(ca. 740-701 B.C.). This was some one hundred fifty years before Cyrus came to
the throne!

Incredible declarations of this nature have led critics (who
reject the possibility of predictive prophecy) to suggest that these portions of
the book of Isaiah were added much later � after the fact, as it were. A popular
reference work states:

�Because the book of Isaiah includes prophecies concerning
events during and after the Exile, critical scholars generally attribute
portions of the book to one, two, or more prophets in addition to Isaiah (esp.
Deutero-Isaiah, chs. 40-55; Trito-Isaiah, chs. 56-66)� (The Eerdmans Bible
Dictionary, 1987, p. 531).
Here is an example of how the liberal viewpoint
is reflected even by a professor in a Christian university. In discussing the
promises set forth in Isaiah 44:26-28, John T. Willis of Abilene Christian
University says:

�All of these promises assume that Jerusalem and the cities of
Judah have been razed, that the temple is no longer standing, that Cyrus is on
the scene and swiftly growing in power, and that the return of the exiles is
imminent� (Isaiah, p. 380).
If such is the case, then this material could
not possibly have been written by the prophet Isaiah since he died long before
these events transpired. The author, in spite of his claim of a conservative
approach to the book (p. 31), clearly reflects his opinion that this portion of
the book of Isaiah was authored by a writer of the 6th century B.C. (cf. p.
381).

Against such a viewpoint we have the assurance of scripture
itself. Earlier, in 41:25ff, Isaiah had spoken of the coming of �one . . . from
the rising of the sun.� Though not called by name, the allusion is clearly to
Cyrus, who would bring good tidings regarding Jerusalem.

In 41:26, Isaiah makes it plain that the mission of Cyrus was a
matter of prophecy, not educated speculation. It is a reflection of compromised
faith to postulate a late date for these prophecies.

Finally, as an interesting sidelight, we note that Josephus, the
Jewish historian, states that the Jews in Babylonian captivity showed Cyrus the
prophecies of the Old Testament Scriptures which contain his name and described
his role in the scheme of God. The historian says that it was this circumstance
that motivated the ruler �to fulfill what was written� (Antiquities 11.1.2), and
thus to issue his edict permitting Israel�s return to her homeland.

Excavations at Babylon (1879-82) led to the discovery of a clay
barrel, known as the Cyrus Cylinder, which contained a marvelous
historical confirmation of the biblical narrative. It portrays the benevolent
policies of Cyrus in the following fashion: �All of their peoples I gathered
together and restored to their dwelling-places� (see: Ira M. Price, The
Monuments and the Old Testament, 1899-1907, p. 234).

Predictive prophecy is a compelling evidence for the divine origin
of the Holy Scriptures

Why God is beautiful and loves beauty?

Beauty of the natural world

Without a moment think how this may be random and all the beauty of evolution is occurring?

1- When the earth is severely quaked.
2- And the earth throws
out its heavy burdens.
3- And man enquires, “What has come over it?”
4-
On that day, it will tell its information.
99-The Earthquake,
1-4

The Arabic word “zilzal” means “earthquake.” The above
verses are quoted from the sura The Earthquake. These verses are believed to
refer justifiably to the earthquake expected to occur in the end of the world;
however, we should take due notice of its wider sense, depicting earthquakes in
general. The fourth verse announces that men will be informed on that day. A
terrible disaster like an earthquake associates in one’s mind destruction in the
first place causing material damage and bodily injury, leading to a general
terror and panic. This announcement must have astounded the public.

To
establish a link between earthquakes and knowledge of certain facts seemed
inconceivable to people up until the last century. Today we have a great many
data in our possession regarding the ground beneath our feet, thanks to
earthquakes. The shortest radius we could draw from where we might be to the
center of the earth is longer than 6000 km, a distance we can never cover. Yes,
an earthquake provides information about that portion of the earth inaccessible
to us. (During the earthquake to take place at the end of the world, it is
possible that men will be further enlightened on subjects beyond His prediction.
We certainly do not assert that the verse’s meaning is limited to our
interpretation.)

BURDENS OF THE EARTH

The second verse of the sura Earthquake is interesting in that it
refers to the burdens of the earth. Years have gone by and men have failed to
understand what those burdens might be. The widely accepted interpretation was
that the sura referred to the earthquake that was going to take place at the end
of the world when the dead would be resurrected and treasures hidden underground
would rise to the surface. No one could have guessed that the ground beneath was
formed of dense and heavy matter that would rise to the surface. References to
earthquakes in the Quran contribute to our better appreciation of them. Let us
not forget that people believed at the time that the earth rested on the horns
of an ox or on a fish whose tail, when it moved, produced earthquakes (The
commentary of Ibn Kethir is an example). The fact that the Quran made no
reference to such false beliefs is another indication of its miraculous
character.

The more we know about the contents of the Quran and about
the universe, the more we appreciate God’s artistry and the perfection of his
religion.

9- Say: “Are those who know equal to those who do not
know? Only men of understanding take heed.”
39-The Throngs,
9