General Topics

A- SOCIAL LIFE in ISLAM

Human interaction is naturally necessary because people are endowed with different abilities and capacities. God has made people to need one another and depend on one another, to live in community and society.

A word commonly used for community in Islam is Jamaa’ah. The Muslim community or jamaa’ah is guided by firm principles of what is right and what is wrong based on the Qur’an and Sunnah of the Prophet. These are the sources for the moral and legal code of Islam. The Holy Qur’an describes what is the nature and purpose of the best communities. It sets out the conditions that are necessary for strong and stable communities. It establishes principes or supreme values which help to guide the community through changing times and conditions. It provides a range of institutions which anchor the community. It defines the roles of various people in the community including leaders, scholars, businesspeople, and others. And the main purpose of Islam in organising this structure is to protect the interests of all people.

Everyone in a Muslim community, regardless of the colour of his skin, the language he speaks, or the place of his birth has a duty to work for the realisation of the purposes of the community. This is not only because of narrow self-interest and need, but stems from the moral duty to strive to be ‘the best community commanding the good, forbidding evil and believing in God’, as described by the Qur’an.

The Muslim community has been described by the noble Prophet as having mutual support and compassion and acting like ‘a single body, when one part of which is afflictted, the other parts feel pain and fever’. The Qur’an also describes the community of believers as forming ‘a solid well-knit structure’.

Thus, if you as an individual in an Islamic society feel indifferent to your community or society, if you do not feel concern and pain when it is hurt, you should regard yourself as a selfish sinner; your morals are in trouble, your conscience is in disorder and your faith is undernourished. You may not even be justified in claiming to be part of this community for the noble Prophet has said: “Whoever does not concern himself with the affairs of Muslims is not one of them.”

The following principles should be followed in order to create a justice community which consists of happy and comfortable people:

• submission to God alone

• freedom governed by responsibility and discipline

• justice and kindness

• equality strengthened by brotherhood

• mutual consultation or shura

The most natural unit of society is the family. Many principles are geared to preserving the institution of the family and the web of relationships within the family. For example, as we shall see, the need to preserve the family, within which the identity and proper upbringing of children is safeguarded, is one of the reasons why adultery and fornication are strictly prohibited and punished severely.

In Islam the family welded together by three factors:

1) Kinship or blood ties which are the strongest natural ties;

2) Marital commitments and;

3) Faith.

Why is the marriage basis of muslim family?

Because a good and sound society can only grow if a man and a woman are bound in a solid relationship through the sacred contract of marriage. Marriage was the practice of most of the prophets including Muhammad. Marriage is highly encouraged in Islam, as families are seen as the cornerstone of Muslim society. Men and women are enjoined by the Qur’an and the guidance of Prophet Muhammad to live with mutual love, respect, and affection.

What did Allah’s Prophet say about the marriage?

Marriage is a social contract between a bride-groom and a bride. Piety should come before all other considerations in marriage. The Prophet said: “Do not marry but only for the sake of beauty. Maybe the beauty becomes the cause of moral decline. Do not marry even for the sake of wealth; Maybe the wealth becomes the reason of disobedience. Marry rather on the ground of religious devotion.”

Can a Muslim be marry a non-Muslim?

A Muslim is expected to marry a Muslim although in some cases Jewish and Christian chaste women also can be married. But a Muslim woman is not allowed to marry a non-Muslim man. In Islam, marriage is a religious and social institution and not simply a sexual relationship.

How do Muslims view dating and mixing of the sexes?

Dating as it is commonly understood in western society is not permitted in Islam. For Muslims, physical interaction, an almost inevitable component of dating, is only permissible within the bonds of marriage.

Naturally, the proper and productive functioning of society requires the talents and contributions of all its citizens, male and female. Therefore, Islam provides guidelines for etiquette and behavior in order to enable full participation of men and women while at the same time fostering righteous societies. Some guidelines pertain to appropriate forms of interaction across gender, while others pertain to kinds of clothing men and women should wear in the interest of modesty. By observing such guidelines, women and men are able to interact productively in society, minimizing potential for sexual harassment, uninvited attention, disrespect, or acts of violence fostered by provocative conduct.

What status is given to women in Islam?

Women have a very important place in Islamic Society. Unlike a number of other religions, her importance as a mother and a wife has been clearly stated by the prophet Muhammad. The prophet said : “Paradise lies at the feet of your mothers.”

Once a person asked the Prophet:

- “Who deserves the best care from me?” The Prophet replied:

- “Your mother (He repeated this three times). Then your father and then your nearest relatives.”

In Farewell Speech at Arafah in the tenth year of Hijrah, the Prophet said: “O, People! Your wives have certain rights over you and you have certain rights over them. Treat them well and be kind to them, for they are your partners and committed helpers.”

The Prophet also said: “The best among you is the one who is the best towards his wife. These sayings clearly prove the important position given to women in Islam. During the Roman Civilization, in France, in India, in the pre-Islamic State of Arabia, for example, a woman was regarded as a slave and baby girls were sometimes buried alive after birth. If we keep this picture in mind and look into the position of the women in Islam we must conclude that Islam liberated women from the dark age of obscurity (fourteen hundred years ago).

What are the rights of women in Islam?

In the seventh century, a revolution in women’s rights occurred due to the message of the Qur’an and its directives for forging a just and righteous society. In pre-Islamic Arabia as in other places in the world, women were considered little more than chattel, with no independent rights of their own. The Qur’an specifies the natural and inherent rights of women as well as men, and enjoins people to act in line with God’s teachings of justice and equity. Some of the rights of women elaborated in the Qur’an and Sunnah include the right to own and inherit property, the right to obtain an education, the right to contract marriage and seek divorce, the right to retain one’s family name upon marriage, the right to vote and express opinions on societal affairs, and the right to be supported financially by male relatives (husband, father, brother, etc.).

Such rights were unheard of in the seventh century, yet were implemented to varying degrees in Muslim civilization throughout the last fourteen hundred years. It is also important to recognize that only in the last two centuries have such rights been available to women in Western societies. Clearly, common stereotypes regarding women’s rights must be carefully considered, and the current practice of Muslims in various countries and regions must be examined within the context of history and with in light of the sources of Islam in order to ascertain the degree to which Muslim women are able to exercise their rights today. Prevailing cultural factors must also be taken into account. If we put in order;

1) Allah has created every living being in pairs (male and female) (Zâriyat 51: 49)

2) Allah has honored the children of Adam; both male and female. (Isrâ 17: 70)

3) Allah will reward both men and women in the life after death. (Âl) i ‘Imrân 3: 95)

4) In Islam, woman has a distinct and separate identity.

5) Islam has given women a right to own property. She is the owner of her earnings. No one (father, husband or brother) has a right over them. She can dispose of her earnings and property as she wishes, within the bounds of Halaal (lawful) and Haraam (unlawful).

6) Islam has given women a right to inheritance. She has a part in the property of her dead father, husband (etc.) (Nisâ 4: 72; Âl-i ‘Imrân 3: 178).

7) Woman has a right to choose her husband. No-one can impose a decision on her against her will.

8) Woman has a right to seek separation from her husband if their marriage becomes impossible to sustain.

9) If any man falsely questions a woman’s chastity, that man is declared unfit forgiving evidence (Nûr 24: 4). This shows how a woman’s honour is safeguarded from false accusations.

10) The Qur’an asks the Muslims to treat women kindly (Nisâ 4: 19) It makes Muslim husbands responsible for their wife’s maintenance.

11) A Woman has a right to develop her talents and to work within the limits of Islam.

12) Islam allows a non-Muslim married woman, when married to a muslim man, to retain her religion and her husband can not interfere in this freedom, (etc.).

What are the duties of a woman in Islam?

A Muslim woman is expected to observe the following duties:

1) Belief in Allah and the practice of Islam come first.

2) A Muslim woman must perform her prayer, observe fasting / Pay Zakah on her own wealth, if it is applicable, go on Hajj, if she can afford it.

3) Friday-prayer (Jum’ah) is optional on women.

4) It is her duty to bring up children according to the needs of Islam.

5) She should dress modestly while going out. (Ahzab 33: 59)

6) She is her husband’s help mate.

7) She is expected to protect her husband’s property and belongings in his absence. Islam views husband and wife as complementary to each other. Each has his or her individual rights and duties. Together they form a peaceful and happy family.

Under what circumstances is polygamy allowed in Islam?

Islam is a practical religion, it can answer all human problems. Islam restricted polygamy (marriage to more than one woman) Normal Muslim marriage form is monogamy (marriage of one man married to one wife). (Nisâ 4: 3-129).

In special circumstances Islam allows polygamy. These situations are :

1) When a wife is barren and can not bear children but the husband wants children.

2) If the first wife is chronically ill and she is unable to carry out her marital and household duties. The husband may marry another woman and so help restore family peace.

3) Polygamy may be the solution to the problems of a society which has more women than men this happens especially after war.

The Verse in the Qur’an allowing more than one wife was revealed after the battle of Uhud in which many Muslim men were martyred. Islam strictly forbids any sexual relationships outside marriage and there is no such thing as a mistress in Islamic Society.

How does Islam view homosexuality?

The Qur’an forbids homosexuality:

“Of all the creatures in the world, will you approach males and abandon those whom God created for you as mates?” (Shu’ara 26: 165).

By analogy, the above verse applies equally to females. While Muslims may condemn acts of homosexuality, Islam requires that the basic rights of life and safety of all human beings must be protected. Thus, Muslims may not treat proclaimed homosexuals unjustly.

What does Islam say about the equality of men and women?

According to Islam, men and women are spiritually equal beings created from a common origin. All of the religious obligations in Islam are incumbent upon both women and men, such as daily worship, fasting, performing the Hajj, etc. God’s mercy and forgiveness apply equally to men and women. The following Qur’anic verse illustrates this point:

“For Muslim men and Muslim women,

For believing men and believing women,

For devout men and devout women,

For true men and true women,

For men and women who are patient and constant,

For men and women who humble themselves,

For men and women who give in charity,

For men and women who fast,

For men and women who guard their chastity,

And for men and women who engage much in God’s praise,

For them has God prepared forgiveness and great reward.” (Ahzab 33: 35)

As a consequence of physiological, psychological and other distinguishing factors embodied in men and women by the Creator, the rights, responsibilities, and roles of men and women are believed to naturally differ. Muslims believe that God has assigned the responsibility of providing financially for the family to men, and the important responsibility of fostering a God-conscious and righteous family to women. Such roles do not preclude women from having careers and earning income or men from helping to raise a family. Rather they provide a general framework for Muslim society, designed to reinforce the concept of a family unit.

The guidelines for men and women’s roles are also meant to ensure dignified and proper relations between people of the opposite sex. Minimal mixing of the sexes in Muslim societies should not be construed to imply inequality or confinement. Rather, such measures are designed to protect individuals from unsolicited attention, inappropriate sexual attraction, adultery and fornication, and possibly even forms of violence such as rape.

What does Islam say about suicide and euthanasia?

According to Islam, all life is sacred. Deliberate and calculated suicide is considered a total lack of faith in God. To kill oneself is just as forbidden as to commit murder, and is a sign of ungratitude towards God. Muslims believe that God tests people in this life, yet does not burden a soul beyond what it can bear. To perservere in times of distress and to call upon God for comfort and strength is an important element in the Muslim lifestyle and worldview. Ultimately, Muslims are to call upon God’s infinite Mercy and seek an appropriate solution to life’s dilemmas.

“And most certainly shall We try by means of danger, and hunger, and loss of worldly goods, of lives and of (labour’s) fruits. But give glad tidings unto those who are patient in adversity.” (Baqara, 2: 155)

Euthanasia, the practice of terminating someone’s life to end their perceived suffering, is not permissible in Islam (cases where the physical body is being kept alive through artificial means are another matter). Muslims believe that all things are ultimately according to God’s decree, and pain and suffering must be dealt with through prayer and repentance. Moreover, only God determines the time and manner of one’s death. Muslims also believe that the suffering of righteous believers in this life is an examination and it will be compensated by immeasureable happiness and reward in the Afterlife.

B-ECONOMIC LIFE in ISLAM

Economic life in Islam is also based upon solid instructions. Earning one’s living through decent labour is not only a duty but a great virtue as well. Dependence of any able effortless person on somebody else for a livelihood is a religious sin, a social stigma and disgraceful humility.

A Muslim is enjoined by God to be self-supporting and to stay away from being a liability on anybody. Islam respects all kinds of work for earning one’s livelihood so long as there is no indecency or wrong involved.

Whatever the individual makes or earns through lawful means is his private possession, which neither the State nor anybody else can justifiably claim. In return for this right of private possession he has only to fulfill certain obligations to the society and pay certain tawes to the State. When this is done, he has full rights to protection by the State, and his freedom of enterprise is secure and guaranteed.

“Wealth and Sons are allurements of the life of this World...” (Kahf 18: 46)

“Know you (all) that the life of this World is but play and amusement pomp and mutual boasting and multiplying (in rivalry) among yourselves, riches and children...” (Hadid 57: 20)

What are the fundamental principles of the Islamic Economic System?

Islamic Economy is based on the following fundamental principles:

1) Islam has prescribed laws to regulate earnings and expenditure by Halal means.

2) Islam has given person a right to property and individual liberty with the freedom of speech, work and earnings. Freedom is not harmful for the greater good of Society. Because every individual will be answerable to Allah for his or her actions. (Nisâ 4: 7; Ya-Sin 36: 71; Nahl 16: 111)

3) Compulsory Payment of Zakah is one of the main principles of an Islamic Economy. Islamic State is responsible for providing basic needs of food, clothing, housing, medicine and education to every citizen.

4) An Islamic Economy is free from interest. Islam prohibits all transactions involving interest. It does not allow any rate of interest.

5) Money can not earn money. Because this prevents investment and as a result unemployment increases.

6) Islam has given person a right inheritance (Mirath). Islamic Law of inheritance (Mirath) is a wonderful system which stops accumulating of wealth in certain hands.

What is the balanced attitude in wealth?

Islam recognizes the importance of material well being. To be deprived of the basic needs of life and to be in a state of dire poverty is to be in a terrible state - so terrible that when the Prophet was asked whether the evils of deprivation equalled the evils of associating other with God, he said yes!

“Poverty”, warned the Prophet, “can lead to kufr (rejection of God and ingratitude).”

Beyond merely striving to eliminate poverty, believers are urged to enjoy, and not to deny themselves the good things of this life. These are enjoyed as part of the bounty of God but should not lead to a materialistic outlook and the compelling desire to acquire more and more.

Gains from economic activity should be based on two factors: on labour and economic risk. Income from betting or gambling, for example, is therefore unlawful because it is not acquired through work and labour. Such income is called “unearned income.” Income from lending money at a guaranteed rate of interest is unlawful partly because it is not earned through labour or economic risk. Income from such activities as usury, gambling, monopolistic trade practices, hoarding and speculation is therefore regarded as unlawful or haram.

The Qur’an and the Hadith of the Prophet urge Muslims to engage in trade and commerce, and to undertake journeys for what the Qur’an refers to as “seeking the bounty of God.” Those who travel or the purpose of trade are mentioned in the Qur’an side by side with those who fight in His cause:

“Others travel through the land, seeking the bounty of God, and still others fight in the cause of God” (Muzzammil 73: 20)

All trade in Islam is allowed unless it involves injustice, cheating, making exorbitant profits, or the promotion of something which is haraam. It is also haraam to do business in alcoholic drinks, intoxicants, harmful drugs.

What is the meaning of the interest (Riba)?

Interest is neither a trade nor a profit. It is a means of exploitation and accumulating wealth. The holy Qur’an says: “They say, trade is like interest. But Allah has allowed trade and prohibited Interest. (Baqara 2: 275; Rum 30: 39)

Interest is the basis of Modern Capitalism. It is completely opposite to Zakah. Zakah channels wealth from the rich to the poor while interest takes away wealth from the poor and hands it over to the rich. The situation is really very complex, but we must aim at getting rid of interest.

“And make not your own hands Contribute to (your) destruction but do good, for Allah loves those who do good.” (Baqara 2: 195)

C- RELIGION and SCIENCE

We as humans have two sources before us: with its rules the universe and with their principles the Holy Books. As the universe has its rules, it enables us to discover these standard rules and develop science. So, we define the science as the set of relations that exist among realities. This definition speaks about some existing relations among realities. These constant relations among realities are called ‘Natural Laws’ or ‘Sunnat-Allah’ as occured in the Qur’an. So, It is God who set up these standard relations among realities and make it possible for us to produce science and what we call scientific.

Moreover, the same God sent books to guide humans that astrayed from true path and started to torture one another. That is to say that God is the unique source of both spheres and so it is unlikely that they contradict each other.

In order to show the compatibility of both, i.e. religion and science, at least in the context of the Holy Qur’an, it is convenient to give some examples:

a. The Qur’an on Mountains

It is known that mountains have underlying roots. These roots are deeply embedded in the ground, thus, mountains have a shape like a peg (see figures 1, 2, and 3).




Figure 1: Mountains have deep roots under the surface of the ground. (Earth, Press and Siever, p. 413.)



Figure 2: Schematic section. The mountains, like pegs, have deep roots embedded in the ground. (Anatomy of the Earth, Cailleux, p. 220.)



Figure 3: Another illustration shows how the mountains are peg-like in shape, due to their deep roots. (Earth Science, Tarbuck and Lutgens, p. 158.)

This is how the Quran has described mountains. God has said in the Quran:

“Have We not made the earth as a bed, and the mountains as pegs?” (Naba’ 78: 6-7)

Mountains also play an important role in stabilizing the crust of the earth. They hinder the shaking of the earth.

Likewise, the modern theory of plate tectonics holds that mountains work as stabilizers for the earth. This knowledge about the role of mountains as stabilizers for the earth has just begun to be understood in the framework of plate tectonics since the late 1960’s.

Could anyone during the time of the Prophet Muhammad have known of the true shape of mountains? Could anyone imagine that the solid massive mountain which he sees before him actually extends deep into the earth and has a root, as scientists assert? A large number of books of geology, when discussing mountains, only describe that part which is above the surface of the earth. This is because these books were not written by specialists in geology. However, modern geology has confirmed the truth of the Quranic verses.

b. The Qur’an on Deep Seas and Internal Waves

God has said in the Qur’an:

“Or (the unbelievers’ state) is like the darkness in a deep sea. It is covered by waves, above which are waves, above which are clouds. Darknesses, one above another. If a man stretches out his hand, he can not see it.... “ (Nur 24: 40)

This verse mentions the darkness found in deep seas and oceans, where if a man stretches out his hand, he can not see it. The darkness in deep seas and oceans is found around a depth of 200 meters and below. At this depth, there is almost no light (see figure 1). Below a depth of 1000 meters there is no light at all. Human beings are not able to dive more than forty meters without the aid of submarines or special equipment. Human beings can not survive unaided in the deep dark part of the oceans, such as at a depth of 200 meters.



Figure 1: Between 3 and 30 percent of the sunlight is reflected at the sea surface. Then almost all of the seven colors of the light spectrum are absorbed one after another in the first 200 meters, except the blue light. (Oceans, Elder and Pernetta, p. 27.)


Scientists have recently discovered this darkness by means of special equipment and submarines that have enabled them to dive into the depths of the oceans.

We can also understand from the following sentences in the previous verse,. ”...in a deep sea. It is covered by waves, above which are waves, above which are clouds...”, that the deep waters of seas and oceans are covered by waves, and above these waves are other waves. It is clear that the second set of waves are the surface waves that we see, because the verse mentions that above the second waves there are clouds. But what about the first waves? Scientists have recently discovered that there are internal waves which “occur on density interfaces between layers of different densities.” (see figure 2).


Figure 2: Internal waves at interface between two layers of water of different densities. One is dense (the lower one), the other one is less dense (the upper one). (Oceanography, Gross, p. 204.)


The internal waves cover the deep waters of seas and oceans because the deep waters have a higher density than the waters above them. Internal waves act like surface waves. They can also break, just like surface waves. Internal waves can not be seen by the human eye, but they can be detected by studying temperature or salinity changes at a given location.

Allah (Almighty) says in the holy Qur’an with regard to two seas seperated from each other by a barrier:

“It is He who has let free the two bodies of flowing water one palpable and sweet and the other salt and bitter. Yet has He made a barrier between them a partition that is forbidden to be passed” (Furqan 25: 53)

“Nor are the two bodies of flowing water alike: the one palatable, sweet and pleasant to drink and the other salty and bitter...” (Fatir 35: 12)


The mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguished them. Temperatures are in degrees Celsius(co) (Marine Geology, Kuenen, p. 43)

“He has let free the two bodies of flowing water meeting together, between them is a barrier which they do not transgress. Then which of the favours of your Lord will you deny?.” (Rahman 55: 19)

c. The Qur’an on Human Embryonic Development

In the Holy Quran, God speaks about the stages of man’s embryonic development:

“We created man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into an alaqah (leech, suspended thing, and blood clot), then We made the alaqah into a mudghah (chewed substance)... “ (Mü’minun 23: 12-14)

Literally, the Arabic word alaqah has three meanings: (1) leech, (2) suspended thing, and (3) blood clot.

In comparing a leech to an embryo in the alaqah stage, we find similarity between the two as we can see in figure 1. Also, the embryo at this stage obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.


Figure 1: Drawings illustrating the similarities in appearance between a leech and a human embryo at the alaqah stage. (Leech drawing from Human Development as Described in the Quran and Sunnah, Moore and others, p. 37, modified from Integrated Principles of Zoology, Hickman and others. Embryo drawing from The Developing Human, Moore and Persaud, 5th ed., p. 73.)

The second meaning of the word alaqah is “suspended thing.” This is what we can see in figures 2 and 3, the suspension of the embryo, during the alaqah stage, in the womb of the mother.


Figure 2: We can see in this diagram the suspension of an embryo during the alaqah stage in the womb (uterus) of the mother. (The Developing Human, Moore and Persaud, 5th ed., p. 66.)

Figure 3: In this photomicrograph, we can see the suspension of an embryo (marked B) during the alaqah stage (about 15 days old) in the womb of the mother. The actual size of the embryo is about 0.6 mm. (The Developing Human, Moore, 3rd ed., p. 66, from Histology, Leeson and Leeson.)

The third meaning of the word alaqah is “blood clot.” We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a blood clot. This is due to the presence of relatively large amounts of blood present in the embryo during this stage (see figure 4). Also during this stage, the blood in the embryo does not circulate until the end of the third week. Thus, the embryo at this stage is like a clot of blood.

Figure 4: Diagram of the primitive cardiovascular system in an embryo during the alaqah stage. The external appearance of the embryo and its sacs is similar to that of a blood clot, due to the presence of relatively large amounts of blood present in the embryo. (The Developing Human, Moore, 5th ed., p. 65.)


So the three meanings of the word alaqah correspond accurately to the descriptions of the embryo at the alaqah stage.

The next stage mentioned in the verse is the mudghah stage. The Arabic word mudghah means “chewed substance.” If one were to take a piece of gum and chew it in his or her mouth and then compare it with an embryo at the mudghah stage, we would conclude that the embryo at the mudghah stage acquires the appearance of a chewed substance. This is because of the somites at the back of the embryo that “somewhat resemble teethmarks in a chewed substance.” (see figures 5 and 6).


Figure 5: Photograph of an embryo at the mudghah stage (28 days old). The embryo at this stage acquires the appearance of a chewed substance, because the somites at the back of the embryo somewhat resemble teeth marks in a chewed substance. The actual size of the embryo is 4 mm. (The Developing Human, Moore and Persaud, 5th ed., p. 82)


Figure 6: When comparing the appearance of an embryo at the mudghah stage with a piece of gum that has been chewed, we find similarity between the two.

A) Drawing of an embryo at the mudghah stage. We can see here the somites at the back of the embryo that look like teeth marks. (The Developing Human, Moore and Persaud, 5th ed., p. 79.)

B) Photograph of a piece of gum that has been chewed.

How could Muhammad the prophet have possibly known all this 1400 years ago, when scientists have only recently discovered this using advanced equipment and powerful microscopes which did not exist at that time? Hamm and Leeuwenhoek were the first scientists to observe human sperm cells (spermatozoa) using an improved microscope in 1677 (more than 1000 years after Muhammad ). They mistakenly thought that the sperm cell contained a miniature preformed human being that grew when it was deposited in the female genital tract.


“You see the Mountains and think them firmly fixed, but they shall pass away as the clouds pass away...” (Naml 27: 18-20)

“They ask you concerning the Mountains. Say: “My Lord will uproot them and scatter them as dust.”

“He will leave them as plains smooth and level”

“Nothing crooked or curved will you see in their place.” (Ta-Ha 20: 105-107)

“Do not you see that to Allah how down in worship all things that are in the Heavens and on Earth and the Sun, the Moon the Stars, the Hills, the Trees, the Animals and a great number among Mankind..?” (Hajj 22: 18)

“Do not you see that Allah has made subject to you (men) all that is on Earth. And the Ships that sail through the sea by His command? He withholds the sky (rain) from falling on the Earth except by his leave for Allah is most kind and most Merciful to Man.” (Hajj 22: 65)