If people did not sin, Allah would destroy them ? - Muslim 2749 (Book 037, Number 6621) Explained !

Question: Is that statement true ?  "Allah's ultimate enemy is one who refuses to sin".

Answer:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said,

 “By Him in whose hand is my soul, if you did not sin, Allah would replace you with people who would sin and they would seek forgiveness from Allah and he would forgive them.”

Source: Ṣaḥīḥ Muslim 2749
Grade: Sahih (authentic )

Al-Tibi said,

“It is a declaration of the forgiveness of Allah and his overlooking of those who sin, that they might find hope in repentance.”

Source: Mirqāt al-Mafātīḥ 2328
Source

Hadith tells us to ask forgiveness from Allah. How much Allah forgive can be understood by following hadith
"Someone committed a sin and then said: “O Allah! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins. Do as you will, for I have forgiven you.”

[Sahīh al-Bukhārī 7507 and Sahīh Muslim 2758]

One way to interpret scripture is the "bad intentioned Islamic critic" way and that is to look for any excuse to abuse the literal reading of a text in isolation of other scriptural texts and attach to it negative meanings and connotations in order to attack Islam. This is the path these critics took when it came to interpreting the aforementioned hadith.

The other way is to keep an open mind, analyze scripture in its proper and overall context in light of other verses and ahaadith out there and truly seek and desire to learn what the overall intended message behind a particular verse or hadith is. This is the path we seek to take in this article when it comes to analyzing and understanding the aforementioned hadith.

Let us see how some top Islamic scholars understood and interpreted this hadith. 

Shaykh Saalih Al-Fawzaan said:

الحديث يدل على مسألتين عظيمتين‏:‏ 

أولا ـ المسألة الأولى‏:‏ أن الله سبحانه وتعالى عفو يحب العفو، غفور يحب المغفرة‏.‏ 

ثانيا ـ والمسألة الثانية‏:‏ فيه بشارة للتائبين بقبول توبتهم ومغفرة ذنوبهم وألا يقنطوا من رحمة الله ويبقوا على معاصيهم ويصروا عليها، بل عليهم أن يتوبوا ويستغفروا الله سبحانه وتعالى، لأن الله فتح لهم باب الاستغفار وباب التوبة، هذا معنى الحديث‏.‏ 

..وليس معناه أن الله يحب من عباده أن يذنبوا أو يحب المعاصي، فالله سبحانه وتعالى لا يحب الكفر ولا يرضاه ولا يحب المعاصي، ولكنه يحب من عباده إذا أذنبوا وعصوا أن يتوبوا إليه سبحانه وتعالى وأن يستغفروه، هذا معنى الحديث‏.

"The hadith highlights two great points:

First of all - the first point: Allah All-Mighty is, The Forgiving and loves to forgive sins, The Concealer of Sins and loves to conceal sins.

Secondly - the second point: This is a glad tiding for having repentance accepted and sins concealed to those seeking repentance and that they should not despair of the Mercy of Allah and should not remain insisting on committing their sins. Rather, they should repent to Allah All-Mighty and ask for their sins to be concealed because Allah opened for them the doors of repentance and concealment of their sins. This is the meaning of the hadeeth. 

.. And the meaning of the hadeeth is not that Allah loves that His servants commit offenses and sins, for Allah All-Mighty does not love kufr and is not pleased with it and does not love sins, however He does love those servants of His who seek His repentance if they commit offenses and sins. This is the meaning of the hadeeth." (Source)

At-Touribushti (d. 661 A.H.) said:

لم يرد هذا الحديث مورد تسلية المنهمكين في الذنوب وتوهين أمرها على النفوس وقلة الاحتفال منهم بمواقعتها على ما يتوهمه أهل الغرة بالله ، فإن الأنبياء صلوات الله عليهم إنما بعثوا ليردعوا الناس عن غشيان الذنوب واسترسال نفوسهم فيها ، بل ورد مورد البيان لعفوا الله عن المذنبين وحسن التجاوز عنهم ، ليعظموا الرغبة في التوبة والاستغفار ، والمعنى المراد من الحديث هو إن الله تعالى كما أحب أن يحسن إلى المحسن أحب أن يتجاوز عن المسيء ، وقد دل على ذلك غير واحد من أسماءه الغفار الحليم التواب العفو ، فلم يكن ليجعل العباد شأنًا واحدًا كالملائكة مجبولين على التنزه من الذنوب ، بل يخلق فيهم من يكون بطبعه ميالاً إلى الهوى مفتتنًا ومتلبسًا بما يقتضيه.

"This hadeeth hasn't come in order to provide laxity to those who are absorbed in committing sins and undermine its effects on the souls and justify having a lack of care for committing sins just as those who are neglectful of Allah fancy. The prophets peace be upon them were sent to discourage the people from delving into committing sins and unconstraining themselves in regards to it. Rather, the hadith has come in order to make clear the fact that Allah is willing to forgive sinners and overlook their faults so that it may increase their desire to seek repentance. The intended meaning of this hadith is that Allah All-Mighty, just as He would like to do good to those who do good, also likes to overlook the faults of the sinner. And this is manifested by more than one of His names Al-Ghaffaar, Al-Haleem, At-Tawaab, Al-'Afuw. He wasn't going to make His servants in one state, just like His angels who were fashioned in a way that they don't incline towards sin. Rather, He created from amongst His creation those who have a nature, which inclines towards desires and are so engrossed in them.(as cited by Al-Mubaarakfuri in his commentary Mir'aat al-Mafaateeh Sharh Mishkaat al-Masaabeeh)

Ibn Malik said:

ليس هذا تحريضاً للناس على الذنوب بل كان صدوره لتسلية الصحابة وإزالة شدة الخوف عن صدورهم، لأن الخوف كان غالباً عليهم حتى فر بعضهم إلى رؤوس الجبال للعبادة، وبعضهم اعتزل النساء، وبعضهم النوم، وفي الحديث تنبيه على رجاء مغفرة الله تعالى وتحقق أن ما سبق في علمه كائن لأنه سبق في علمه تعالى أنه يغفر للعاصي فلو قدر عدم عاص لخلق الله من يعصيه فيغفر له.

"This is not an encouragement for people to commit sins, rather it was issued (i.e. the hadith) in order to provide ease and relaxation to the companions and remove the extreme fear they had, for fear overcame them to the extent that some of them would escape to the top of mountains in order to worship, while others secluded themselves from women. Some even avoided sleeping. And this hadith alerts our attention to the hopeful forgiveness of Allah All-Mighty. It has been ascertained that whatever preceded in Allah's Knowledge actually exists, for it preceded in Allah's Knowledge that Allah would forgive the sinner. So even if Allah destined that there would be a sinless person, He would still create those who would sin against Him and forgive them. (As cited by Muhammad bin 'Alaan As-Siddiqui in Daleel al-Faaliheen li-Turuq Riyadh us-Saaliheen, Volume 4, Pages 59-60)

Zayn ud-deen Abdur Raouf Al-Munaawi (d. 1031 A.H.) said:

)لو لم تذنبوا لجاء الله تعالى بقوم يذنبون) أي ثم يستغفرون ( ليغفر لهم ) لما في ايقاع العباد في الذنوب أحيانا من الفوائد التي منها تنكيس المذنب رأسه واعترافه بالعجز وتبرؤه من العجب

(If you were not to commit sins, Allah would have swept you out of existence and would have replaced you with another people who have committed sin): that is, they would seek repentance. (and He would have granted them pardon): sometimes there is benefit when the servant commits sin. Of these benefits is the humbling of the sinner and his admission of his deficiencies and his disavowal of self-admiration. (Zayn ud-deen Abdur Raouf Al-Munaawi, at-Tayseer bi-Sharh al-Jaami' as-Sagheer. Also see his Faydul Qadeer Sharh al-Jaami' as-Sagheer, hadith no. 7418)

Sheikh Sulaiman bin Abdullah Al-Majed said:

ومعناه أن من حكمة الله تعالى في خلق الناس هو بلواهم ، قال تعالى : "هو الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا" ، ولهذا فطرهم الله تعالى على حب الشهوات ، وجعل فيهم خصائص النقص من الغفلة والنسيان والأثرة والحسد ؛ مما يكون سببا للمعاصي ، ولو لم يقع منهم الذنب لكانوا من الملائكة الذين جبلوا على الطاعة المحضة ؛ فهنا تتخلف حكمة الله في الخلق لأجل البلوى ، ولو وقع هذا لاستبدلهم بغيرهم ؛ لتحقيق الحكمة المذكورة . والغاية من هذا الكلام هو تقرير عظيم نقص الإنسان ، وعظيم عفو الله تعالى عن عباده ، وأن لا يجعل المرء من معصيته سببا للبعد عن الله ؛ بل بالمبادرة إلى التوبة ؛ للنجاح في الامتحان الرباني بإظهار العبودية لله في أجل العبادات وهي التوبة والإنابة التي تدل على حسن معتقد العاصي من الخوف والمحبة والرجاء والإنابة وعدم اليأس والقنوط من رحمة الله ؛ مما يحبه الله ويرضاه من عبده ؛ فيكون سببا لمغفرة ذنوبه . وبالجملة فإن المقصود هو الحث على التوبة ، وعدم القنوط من رحمة الله.

"It means that one of the wisdoms of Allah in creating mankind has to do with trialing them. Allah said: "Who has created death and life, that He may test you which of you is best in deed" (67:2) and this is why Allah instilled into them natural inclinations toward worldly desires. He also created them with deficiencies such as heedlessness, forgetfulness, selfishness and envy, which are causal factors leading up to committing sins. If they did not commit sins, then they would be like the angels who have been fashioned in a way that they only purely offer worship. This stands in contradiction to Allah's wisdom of creating mankind in order that they go through trials and if this were to occur He would replace them with others than them in order to attain and actualize the aforementioned wisdom. The ultimate purpose behind this speech is making clear and known the great deficiency in human beings and the greatness of Allah All-Mighty's Mercy displayed toward His servants. And that man should not make his committing of sins a reason for departing from God, but rather the initiative toward seeking repentance, in order to be successful in passing the test set forth by the Divine by displaying servitude toward Allah through acts of worship such as seeking repentance. This indicates the sound belief of the sinner, for he is displaying fear, love, hope, repentance and hope in the Mercy of Allah. This is what Allah loves and is pleased with from His servant, consequently resulting in Allah's forgiveness of his sins. In summation, the intended meaning (i.e. of the hadith) is incitement toward repentance and to not have despair in the Mercy of Allah.  (Source)

In summary, we see that the overall intended meaning and purpose of this hadeeth is that Allah is Merciful and that sinners should not despair of Allah's Mercy. At the same time, Allah has a Divine Plan for salvation for mankind, which He desires to abide by. He didn't will and desire that we human beings be created like the angels who were fashioned and created in a way that they don't have the free will and capacity to commit sins. Rather, human beings were created with the capacity and inclination to commit sins, due to them having the free will to do so. Hence, Allah is emphasizing and reassuring us that He is fully aware of the fact that we are not capable of being perfect and that it was never in Allah's Divine Plan for us to ever be so to begin with. If we were, then it would contradict the plan that Allah set forth for us and that is obviously something impossible to occur. At the same time, Allah's creating us in a way where we have inclinations towards sin make us realize that we have deficiencies and aren't perfect, hence humbling us to be modest and realize that there is no justification for self-admiration. So when Allah says "and would have replaced you by another people who have committed sin", He is emphasizing to us that it's His Will and Divine Plan for us that we have free will and are prone to sin. That is a matter of emphasis only. It's like me saying "Even if I did hate my mother, I would still respect her", in order to emphasize the importance that I have attached to respecting my mother. It doesn't mean that I condone or am open to wanting to hate my mother! Similarly, Allah is in no way showing that He is pleased with or accepting of mankind committing sins. Rather, His emphasis is on the fact that He has willed for us in His Divine Plan that we be created in a way in which we are prone to sin and aren't fashioned like how the sinless and non-free willed angels are and as a result of that we shouldn't have the false notion that just because we sin that means that should despair of Allah's Mercy. This is the correct understanding of the hadith. 

Source

Explaining The Miracle of Quran To A Non-Muslim !

The Quran is widely recognised as a miraculous book, for the unique style and presentation of the arabic language. As muslims worldwide know, the words and surahs contained in the Quran can only have come from Allah. Unlike other religious texts, the Quran famously issues a challenge to all mankind to try and produce even one Surah just like it. To date, nobody has been able to meet the challenge, even though many have tried. To a native English speaker, this challenge sounds like it can easily be met, especially if they have read an English translation of the Quran. But the arabic language is so unique and powerful, that only after they study and learn it will they realise the great difficulty (and impossibility) of ever producing a surah which can rival that of those contained in the Quran. Nouman Ali Khan deals deals brilliantly with this subject in this video.

Mahomet (Muhammad) et Zaynab, la femme de son fils adoptif Zayd Coran 33:37 Exégèses..al-Tabari et Qurtubi !

Avant l'Islam, le Prophète ﷺ avait Zayd comme esclave. Le Prophète le traitait comme son propre fils, au point que lorsque son père, Hâritha, originaire du Nord de l'Arabie, vint pour le ramener dans sa tribu, Zayd déclara qu'il préférait demeurer esclave chez un bon maître comme Muhammad!

Très touché, le Prophètele libéra de sa position d'esclave en l'affranchissant, et finit par l'adopter comme son fils. On l'appelait alors Zayd, le fils de Muhammad, et ce, pendant 25 ans !

Selon la coutume arabe de l’époque préislamique, le Prophète (sur lui la paix et le salut) avait adopté Zayd ibn Al-Hâritha qui avait préféré sa compagnie à celle de sa propre famille .

C'est le Prophète qui organisa le mariage de Zaynab avec Zaydibn Hâritha. Les origines modestes de Zayd ne plaisaient guère à Zaynab (Qu'Allah soit satisfait d'elle) qui était de noble naissance. De fait, le ménage ne fut pas très heureux.

Anas ibn Mâlik (qu’Allah l’agrée) a dit :

« Lorsque Zayd ibn Ḥârithah vint se plaindre au Prophète (sur lui la paix et le salut), celui-ci lui dit : « Crains Allah et garde ton épouse ! »

Anas a dit : « Si le Prophète (sur lui la paix et le salut) avait voulu cacher quelque chose, c’est bien celle-ci qu’il aurait cachée ! »

Il a dit : « Zaynab se vantait auprès des épouses du Prophète (sur lui la paix et le salut) en disant : « Ce sont vos familles qui vous ont mariées ! Quant à moi, c’est Allah, Exalté soit-Il, qui m’a mariée d’au-dessus des sept Cieux ! »

Et Thâbit a dit que le verset suivant : {(Et tu cachais en toi ce qu’Allah allait dévoiler et tu craignais les gens.)} [Coran : 33/37] a été révélée au sujet de Zaynab et de Zayd ibn Ḥârithah.

(Bukhari, Authentique)
 

Explication générale:

Zayd ibn Ḥârithah (qu’Allah l’agrée) vint un jour au Prophète (sur lui la paix et le salut) pour se plaindre de sa femme : Zaynab bint Jahch (qu’Allah l’agrée), et pour lui demander son avis quant au fait de la répudier.

Avant même que Zayd ne la répudie, Allah, Exalté soit-Il, avait révélé au Prophète (sur lui la paix et le salut) qu'il épouserait Zaynab.

Mais, lorsque ce dernier vint se plaindre d’elle et demander s’il devait la répudier, le Prophète (sur lui la paix et le salut) dit : « Crains Allah et garde ton épouse ! » Voilà pourquoi, Allah l’a blâmé en disant :

{(Et lorsque tu as dit à celui à qui Allah avait fait grâce et à qui tu avais fait grâce : « Garde ton épouse et crains Allah ! » Tu cachais en toi-même ce qu’Allah allait dévoiler et tu craignais les gens tandis qu’Allah était plus digne que Tu le craignes. Puis, lorsque Zayd en eut fini avec elle, alors Nous te l’avons mariée.)} [Coran : 33/37]. 

Ce que le Prophète ﷺ cachait, c’est le fait qu’il lui déplaisait de l’épouser, parce qu’il craignait ce que les gens allaient dire s’il épousait l’ex-épouse de son fils adoptif. Anas (qu’Allah l’agrée) a dit : « Si le Prophète ﷺ avait voulu cacher quelque chose, c’est bien celle-ci qu’il aurait cachée ! »
: si on pouvait imaginer, sachant que cela est religieusement inconcevable, que le Prophèteﷺ  avait caché quelque chose qui lui avait été révélé, il aurait caché ce verset, mais ce ne fut pas le cas et, d’un point de vue strictement religieux, c’est impossible que cela ait pu se produire.

Si l’on y réfléchit bien, ce verset est l’un des plus grandes preuves de la qualité de Prophète de Muḥammad ﷺ, puisqu’Allah y informe de la crainte que Muḥammad a ressenti en lui vis-à-vis des gens. Mais, malgré cela, il a transmis ce verset tel quel, alors que des reproches y sont formulés à son encontre. En effet, au contraire, un menteur essaie toujours de cacher ce qui peut aller à son encontre. C’est le cas également du verset suivant où Allah (Gloire sur Lui) dit : {(Il s’est renfrogné et s’est détourné !)} [Coran : 80/1] ainsi que d’autres versets semblables dans le Coran.

« Zaynab se vantait auprès des épouses du Prophète ﷺ » : Elle était fière du fait qu'Allah avait ordonné directement au Prophète ﷺ de l'épouser et c’est là un de ses plus grands mérites, par lequel elle se distingue de ses autres coépouses. Voilà pourquoi, elle disait : « Ce sont vos familles qui vous ont mariées !

Quant à moi, c’est Allah, Exalté soit-Il, qui m’a mariée d’au-dessus des sept Cieux ! »

 « C’est Allah qui m’a mariée ! » : Allah a ordonné à Son Messager de l’épouser, en disant : {(Lorsque Zayd en eut fini avec elle, alors Nous te l’avons mariée.)} [Coran : 33/37] C’est Allah qui s’est chargé de l’acte de mariage.

Le Prophète est tombé amoureux de l’épouse de Zayd, lorsqu'il l'a vue? 

Quel est le degré d’authenticité des récits rapportés dans al-Tabarî et Qurtubî?

Réponse

Louange à Allah et que la paix et la bénédiction d'Allah soient sur Son Prophète et Messager, Mohammed, ainsi que sur sa famille et ses Compagnons :

Ces récits ne sont pas authentiques. 

L'imam malikite Ibn al-'Arabi, qu'Allah lui fasse miséricorde, a dit : 

وما وراء هذه الرواية غير معتبر فأما قولهم إن النبي رآها فوقعت في قلبه فباطل فإنه كان معها في كل وقت وموضع ولم يكن حينئذ حجاب فكيف تنشأ معه وينشأ معها ويلحظها في كل ساعة ولا تقع في قلبه إلا إذا كان لها زوج وقد وهبته نفسها وكرهت غيره فلم تخطر بباله فكيف يتجدد له هوى لم يكن حاشا لذلك القلب المطهر من هذه العلاقة الفاسدة وقد قال الله له  (ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه)  طه 131 والنساء أفتن الزهرات وأنشر الرياحين فيخالف هذا في المطلقات فكيف في المنكوحات المحبوسات

« Quant aux récits affirmant que le Prophète ﷺ est tombé amoureux de Zaynab lorsqu'il l'a vue, ils sont tous faux. Le Prophète ﷺ l'a côtoyée pendant longtemps et à plusieurs endroits alors que le hidjab n'était pas encore prescrit à l'époque. Comment pouvait-il grandir avec elle, la voir tout le temps en face de lui, et ne tomber amoureux d’elle que lorsqu’elle se marie. Elle s’est proposée à lui et a refusé tous les prétendants qui se sont présentés pour demander sa main mais il n'a jamais pensé à se marier avec elle. Comment un amour qui n'a jamais existé peut-il se manifester subitement ? Le cœur pur du Prophète ﷺ n'aurait jamais entretenu une telle relation. Allah, exalté soit-Il a dit (sens du verset) :

“Et ne tends point tes yeux vers ce dont Nous avons donné jouissance temporaire à certains groupes d'entre eux, comme décor de la vie présente, afin de les éprouver par cela…” (Coran 20/131)

Les femmes sont le décor de cette vie. Et elles ont l'habitude de se parer et de répandre leur parfum. Les femmes répudiées dérogent à cette règle, que dire donc des femmes mariées et qui sont enfermées chez elles ? » 

Ibn Kathîr, qu'Allah lui fasse miséricorde, a dit :

ذكر ابن جرير وابن أبي حاتم هاهنا آثاراً عن بعض السلف - رضي الله عنهم - أحببنا أن نضرب عنها صفحاً ؛ لعدم صحتها ، فلا نوردها ." تفسير ابن كثير " ( 6 / 424 ) .

 « Ibn Abî Hâtim et Ibn Djarîr ont rapporté de certains salafs des récits que nous préférons ne pas mentionner car ils ne sont pas authentiques »

L’imam al-Qurtubî, qu'Allah lui fasse miséricorde, a dit : 

 فأما ما روي أن النبي ﷺ هوي زينب امرأة زيد ، وربما أطلق بعض المُجَّان لفظ " عشق " : فهذا إنما يصدر عن جاهل بعصمة النبي ﷺ عن مثل هذا ، أو مستخف بحرمته ." تفسير القرطبي " ( 14 / 190 ، 191 ) .

« Quant à ce qui a été rapporté sur le Prophète ﷺ affirmant qu’il avait de l'affection pour la femme de Zayd, qu'Allah soit satisfait de lui, ou qu’il était amoureux d’elle, comme l'ont affirmé certains aliénés mentaux, cela ne peut provenir que de personnes qui ignorent l'infaibilité du Prophète ﷺ ou qui prennent à la légère cette infaillibilité… »

Al-Nahâs a dit citant certains oulémas : 

  قال بعض العلماء : ليس هذا من النبي ﷺ خطيئة ، ألا ترى أنه لم يؤمر بالتوبة ولا بالاستغفار منه . وقد يكون الشيء ليس بخطيئة إلا أن غيره أحسن منه ، وأخفى ذلك في نفسه خشية أن يفتتن الناس .

« Le Prophèteﷺ  n’a pas commis de péché dans cette affaire car Allah, exalté soit-Il, ne lui a pas ordonné de se repentir ou de demander Son pardon. Il se peut que le fait de commettre un acte ne soit pas un péché, mais qu'il soit préférable de le délaisser pour un autre acte. Le Prophète ﷺ a caché cela en lui par crainte que les gens ne soient tentés de faire la même chose. »

L’allégation

تفصيل القول في قوله تعالى ( وتُخفي في نفسك ما الله مبديه )

Zaynab Bint Jahch, fille de Jahch, cousine du Prophète

 Zaynab bint Jahch (r.anha) Prof. Dr. Adem Apak

Le mariage du Prophète Muhammad avec Zaynab (4 islamophobes en PLS) (video)

Re: Prophet Muhammad and finger "licked by somebody else" ?! Bukhari 5456

Q: Can you explain this hadith ?

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏

‏ إِذَا أَكَلَ أَحَدُكُمْ فَلاَ يَمْسَحْ يَدَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَهَا" ‏"

‏‏‏

Narrated Ibn `Abbas:
The Prophet (ﷺ) said,

'When you eat, do not wipe your hands till you have licked it, or had it licked by somebody else."

Sahih al-Bukhari 5456 

 Answer:

1- "By someone else" is understood by a translator not in the original arabic.

The same hadith translated from Sahih Muslim translation:

‏ "‏ إِذَا أَكَلَ أَحَدُكُمْ مِنَ الطَّعَامِ فَلاَ يَمْسَحْ يَدَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَهَا ‏"‏

Ibn 'Abbas reported Allah's Messenger (ﷺ) as saying:

"When any one of you eats food he should not wipe his hand until he has licked it or got it licked by (someone else)." Muslim 2031 b

2-  One of the translator couldn't remember the exact words whether it

يَلْعَقَهَا أَوْ يُلْعِقَهَا

 So, he reported his doubt. "he has licked it or got it licked"

Look the 2 words translated in english are nearly the same in Arabic (with slight difference in vowels/taskeel ). It's most likely "Ataa'" who doubted the exact word according to Farid.

" had it licked" refers to the finger..it can be licked by the same person..


3- Food is a great blessing from Allah which we shouldn't waste. When we are done eating, the plate should be wiped clean with one's fingers (so that we don't waste any food remaining on our plate) and fingers should be licked because there is some food remaining  and there is a great barakah (blessing) in it. When you begin eating by saying Bismillaah, the food that Allaah had brought in front of you contains a blessing, but you would never know which part exactly carried that blessing.  

Anas ibn Maalik narrated that when the Messenger of Allaah (peace and blessings of Allaah be upon him) ate, he would lick his three fingers. Anas said: “And he said, ‘If any one of you drops a piece of food, let him remove any dirt from it and eat it, and not leave it for the Shaytaan.’ And he commanded us to clean the plate, and said, ‘For you do not know where in your food the blessing is.’”
Allah knows best.

The etiquette of eating

Embryology in the Qur'an lecture (University of Illinois, 1990)

Embryology in the Qur'an lecture by Dr. Keith L. Moore

"Embryology in the Qur'an" - is a two part lecture delivered by Dr. Keith L. Moore at the University of Illinois, Chicago, USA on the 8th May 1990. Dr. Moore is a professor emeritus in the Division of Anatomy within the Department of Surgery's Faculty of Medicine, at the University of Toronto, Canada. He has contributed to numerous publications and texts, which include The Developing Human and Before We are Born.
00:31:06 Part 1

 00:31:07 Part 2

 01:00:43 Questions & Answers

Embryology in the Qur’an – Correlation Studies with Modern Embryology

(Last updated Tuesday 7th January, 2014 at 18:10)

Keith L. Moore, BA, MSC, PHD, DSC (HON), FIAC, FRSM, FAAA

Dr. Keith L. Moore is an internationally recognized leader in the teaching of human anatomy and embryology. He has revolutionized the field of medicine for more than 60 years through his innovative research. His investigation in the causes of birth defects led to major advances in how physicians screen for and diagnose several genetic conditions.[1] Dr. Moore is a professor emeritus in the Division of Anatomy within the Department of Surgery’s Faculty of Medicine, at the University of Toronto, Canada.[2] He has contributed to numerous publications and texts, which include The Developing Human, in its ninth edition, and Before We are Born, which is in its eighth edition.

In 2007 Professor Moore became the first recipient of the Henry Gray/Elsevier Distinguished Educator Award, The American Association of Anatomists’ (AAA) highest award for human anatomy education[3]:

[Professor Keith Moore is] the first recipient of the Henry Gray/Elsevier Distinguished Educator Award, AAA’s highest award for human anatomy education. The nominator said “Keith is an individual of nearly legendary status among anatomists around the world…He has had a monumental impact on anatomical education, not only at a national but also at an international level.” The Chair of the Award Committee who presented the award said “His books were like a breath of fresh air for faculty and students alike. Structures and developmental processes were no longer viewed in isolation from practical application, things to be memorized to exceedingly fine detail, but were presented within a clinical context— that became the famous blue boxes— and taught to a level of detail useful for clinical practice— His contribution to anatomy education around the world has been profound and continuous, and will be an enduring legacy.

And most recently in 2012 Dr. Moore received the Queen’s Diamond Jubilee Medal – a commemorative medal to honour significant contributions and achievements by Canadians. He was also awarded an Honorary Doctor of Science from The Ohio State University in recognition of his lifetime of achievements in the field of anatomy and on the advancement of medicine.

March 2012: Dr. Keith L. Moore (Professor Emeritus of Surgery and former Chair of Anatomy of the University of Toronto) was awarded an Honorary Doctor of Science from The Ohio State University in recognition of his lifetime of achievements in the field of anatomy and on the advancement of medicine. Celebrated for more than 60 years of teaching, Dr. Moore has lectured across the world to faculties and students on topics including anatomy, embryology and genetics.

Correlation Studies with the Qur’an
In 1983 a special edition of Dr. Moore’s popular textbook The Developing Human[4] was published[5]:

There is an Islamic edition… it’s really an English edition of my book with Islamic additions. My publisher [Saunders] agreed to allow King Abdulazziz University to print this special edition but it cannot be sold because they don’t want it sold in competition to the regular English edition… You can’t purchase it as I understand it in a regular bookstore, but if you need it for your Muslim libraries you can purchase this. That was the arrangement that was made with my publisher.

In the Foreword to the The Developing Human with Islamic Additions, Moore explains that he assisted Sheikh Abdulmajeed Azzindani of King Abdulazziz University (Jeddah, Saudi Arabia) in the preparation of the text[6]:

It has been a real pleasure for me to assist Sheikh Abdulmajeed Azzindani with the preparation of this Islamic Edition of my textbook of embryology. The text is the same as the original, except that numerous references to statements in the Qur’an and Sunnah about embryology have been added.

The textbook is the same as the original, retaining the same ISBN number, except that references to statements in the Qur’an and Hadith (Sunnah) were added.

The Developing Human with Islamic Additions

In 1980 Dr. Moore was invited to Saudi Arabia to lecture on anatomy and embryology at King Abdulaziz University.[7] While he was there, Moore was approached by the Embryology Committee of King Abdulaziz University for his assistance in interpreting certain verses in the Qur’an and some sayings in the Hadiths which referred to human reproduction and embryological development. Moore was amazed at the scientific accuracy of some of the statements which were made in the 7th century AD [8]:

For the past three years, I have worked with the Embryology Committee of King Abdulaziz University in Jeddah, Saudi Arabia, helping them interpret the many statements in the Qur’an and Sunnah referring to human reproduction and prenatal development. At first I was astonished by the accuracy of the statements that were recorded in the 7^th century AD, before the science of embryology was established.

The Embryology Committee presented and published several papers with Moore and others co-authoring a number of papers.

In the comparative study, each Qur’anic verse and text of the Hadith were thoroughly researched in Qur’anic Interpretations, the most reliable books of Hadith and more than five Classical Arabic language references for the meanings of the words. The interpretations were then discussed with a number of contemporary Muslims scholars.[9] Furthermore, interviews and discussions were also held with a number of internationally eminent embryologists, obstetricians and gynaecologists.[10] This was the Committee’s means of ascertaining the religious as well as the scientific aspects of the study.

During that time[11] Moore himself consulted a number of embryologists for their opinions[12]:

…I was invited to Saudi Arabia to lecture on embryology at King Abdulazziz University in Jeddah, Saudi Arabia… and while I was there, at my suggestion, invited Dr. [T.V.N] Persaud and Dr. [E. Marshall] Johnson to come to Saudi Arabia. And they [the Embryology Committee] asked them the same questions, and I purposefully didn’t tell them my interpretations, I wanted them to give their own. So they did and their answers were similar to mine…

E. Marshall Johnson

Dr. [E. Marshall] Johnson is one of the most outstanding embryologist and teratologist in the United States. We didn’t just pick anyone, I picked the best.

And in Canada, Dr. [TVN] Persaud at the University of Manitoba, where I spent twenty years, is also an outstanding embryologist who has three doctors degrees… so I picked the very best.

Sir Robert Geoffrey Edwards, CBE, FRS

And then, when I started thinking about other embryologists around the world, we brought in Dr. [Robert] Edwards from Cambridge [world-renowned for his early work on in vitro fertilization]… so we invited him to Saudi Arabia and again he was asked the same questions and they [the Embryology Committee] got essentially the same answers.… [and] one of my colleagues in Kyoto, Japan.…he didn’t go to Saudi Arabia, [and] he has been consulted and so on.

So we have consulted embryologists around the world for their opinions on these statements in the Qur’an, and it’s clear from what Dr. Persaud has said and from all of our work in this area that these statements are correct.

The study of the Qur’an and Hadith has revealed a new system for the classification of the stages of the developing embryo based on easily understood actions and changes in shape. In a relatively few Qur’anic verses is contained a rather comprehensive description of human development. No such distinct and complete record of human development, such as classification, terminology, and description existed before the Qur’an. In most, if not all instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature.

One of the scientists working with the Embryology Committee was Dr. T.V.N. Persaud [13] who, in addition to being a Professor of Anatomy, and Professor of Paediatrics and Child Health at the University of Manitoba, Canada is also the author of Early History of Human Anatomy – From Antiquity to the Beginning of the Modern Era [14] and the highly acclaimed A History of Anatomy: The Post-Vesalian Era [15]. Dr. Persaud also taught The History of Medicine in the Faculty of Medicine of the University of Manitoba. [16]

Dr. Persaud points out that his collaboration along with other scientists was to provide an interpretation of the Islamic texts based on current scientific understanding [17]:

T.V.N Persaud M.D., Ph.D., D.Sc., FRCPath. (Lond).

Never once [did] any of us [scientists]… and I in particular, when presented with one of the surahs or hadith have attempted to say whether this is correct or wrong, to prove that is so. I think to do so would be very arrogant on our part, very, very, arrogant. What we have done is we have looked at these statements when they were first presented to us at their face value and examined them, and think of them in terms of our limited knowledge of how things are as revealed by the progress of science. We have interpreted, we have examined but never have we once tried to prove that they are right or wrong, that would, as I said, that would be the limits of arrogance.

The second point is, and I think that this is an extremely important point: we give an impression as if we meet with Islamic scholars or they meet with us, and this has happened on many occasions over the past few years, and it’s as if it’s an informal chat over a cup of coffee. But this has never been like that. In fact it is the most gruelling experience for anyone like ourselves. I go and meet and it [the meeting] goes on for days and nights until I don’t think we ever get to sleep until the early hours of the morning. Every hour is being used to dissect, analyse, to think… it becomes for someone not accustomed to that, a bit of a frustrating experience but I suppose this is how it is… [a] tiring experience not frustrating, [a] tiring experience. But the Islamic scholars are scholars, they understand more about these things, they can interpret, they can read the Qur’an, the Hadith and their interpretation and we only rely on that and never to prove or refute. To say the Qur’an is correct, that would be, as I said again, and I must state this, this would be the limits of arrogance to try to do a thing like that. All we’ve been doing is examining and thinking about it and we’re still doing that.

There are those who would thus have us believe that Moore et al embarked on a three year project without once consulting specialists in linguistics, exegesis, embryology and the history of medicine.

BIBLIOGRAPHY

“Embryology in the Qur’an by Keith L. Moore (1990).” http://youtu.be/upa4BSH7ua4 (accessed 11 March 2012).

Moore, Keith L. The Developing Human: Clinically Oriented Embryology. 3rd ed. Philadelphia: Saunders, 1982.

———. Highlights of Human Embryology in the Koran and Hadith in Arabization and Medical Education, pp. 51-58. Proceedings from the Seventh Saudi Medical Conference, King Faisal University, May 3-6, 1982.
———. A Scientist’s Interpretation of References to Embryology in the Qur’an. Journal of the Islamic Medical Association, 18, 15-16, 1986.
Moore, Keith L., and Abdul-Majeed A. Zindani. The Developing Human with Islamic Additions. 3rd ed. Philadelphia: Saunders with Dar al-Qiblah for Islamic Literature, Jeddah, 1983, 1982.

Muslim Students Association, Canada. “Embryology in the Qur’an with Drs. Persaud, Moore and Johnson (1988).” http://youtu.be/ZJRRhfk5xUI (accessed 11 March 2012).

Persaud, T. V. N. Early History of Human Anatomy: From Antiquity to the Beginning of the Modern Era. Springfield, Ill., U.S.A.: Thomas, 1984.

———. A History of Anatomy: The Post-Vesalian Era. Springfield, Ill.: Charles C Thomas Publisher, 1997.

---

[1] “Elsevier Authors: Keith L. Moore” http://elsevierauthors.com/keithmoore/ (accessed 25 January 2013).

[2] Keith L. Moore, MSc, PhD, FIAC, FRSM, FAAA, Professor Emeritus, Division of Anatomy, Department of Surgery, Faculty of Medicine, University of Toronto, Toronto, Ontario, Canada; Former Professor and Head, Department of Anatomy, University of Manitoba, Winnipeg, Manitoba, Canada; Former Professor and Chairman, Department of Anatomy and Cell Biology, University of Toronto, Toronto, Ontario, Canada.

[3] “Keith Moore: My 60 years as a Clinical Anatomist” http://www.anatomy.org/content/keith-l-moore (accessed 11 March 2012)

[4] Keith L. Moore, The Developing Human : Clinically Oriented Embryology, 3rd ed. (Philadelphia: Saunders, 1982).

[5] “Embryology in the Qur’an by Keith L. Moore (1990),” http://youtu.be/upa4BSH7ua4?t=1h10m24s (accessed 11 March 2012).

[6] Keith L. Moore and Abdul-Majeed A. Zindani, The Developing Human with Islamic Additions, 3rd ed. (Philadelphia: Saunders with Dar al-Qiblah for Islamic Literature, Jeddah, 1983, 1982). page viii insert c.

[7] “As a classically trained anatomist and dedicated teacher, I have taught anatomy and embryology for 60 years and have traveled around the world (Australia, Brazil, China, Costa Rica, Ecuador, Egypt, Great Britain, Japan, Mexico, Russia, Saudi Arabia, South Africa and Turkey) to give anatomy and embryology lectures on the clinical correlates of anatomy and embryology.” http://www.anatomy.org/content/keith-l-moore (accessed 5 January 2014).

[8] Ibid.

[9] Such as: Sheikh Abdulaziz bin Abdullah bin Baz; Sheikh Abdul-Razzaq ‘Afifi; Shiekh Sayed Sabid, Chairman, Dept. of Postgraduate Studies, University of UmmulQura, Makkah Al Mukarramah and author of well known works in the Islamic world. Shiekh Manna ‘ Al-Qattan, Chairman, Dept. of Postgraduate studies, Iman Mohammad ibn Saud Islamic University; Shiekh Mohammad Mutwalli Al-Sha’rawi, a well known scholar in the spread of Islam; Sheikh Mohammad Abu-Shahbah, a well known scholar of Hadith; Shiekh Abdul-Fattah Abu-Ghuddah, from Imam Mohammad Ibn Saudi Islamic University, Riyadh and others. (ibid., viii e.)

[10] Such as: E. Marshall Johnson, Professor and Chairman of the Department of Anatomy and Developmental Biology, and Director of the Daniel Baugh Institute, Thomas Jefferson University, Philadelphia, Pennsylvania, USA. T.V.N. Persaud, Professor of Anatomy, and Professor of Paediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada. Joe Leigh Simpson, Professor and Chairman of the Department of Obstetrics and Gynaecology, Baylor College of Medicine, Houston, Texas, USA. Gerald C. Goeringer, Professor and Co-ordinator of Medical Embryology in the Department of Cell Biology, School of Medicine, Georgetown University, Washington DC, USA. Tejatat Tejasen, Professor and Chairman of the Department of Anatomy and is the former Dean of the faculty of Medicine, University of Chiang Mai, Chiang Mai, Thailand. E.S.E. Hafez, Professor of Gynecology, Obstetrics and Reproductive Physiology, Wayne State University, Detroit, Michigan, USA. G.F.B. Shumacher, Professor, Dept. Obstetrics and Gyencology, University of Chicago, Chicago, Illinois, USA. Shegeo Ogawa, Professor and Chairman, Dept. of Obstetrics and Gynecology, Kawasaky Medical School, Japan and others. (ibid., viii f)

[11] Moore’s collaboration with the Embryology Committee spanned an entire decade. See “Embryology in the Qur’an by Keith L. Moore (1990)”, http://youtu.be/upa4BSH7ua4 (accessed 11 March 2012).

[12] Muslim Students Association, “Embryology in the Qur’an with Drs. Persaud, Moore and Johnson (1988)”, http://youtu.be/ZJRRhfk5xUI?t=37m32s (accessed 11 March 2012).

[13] T. V. N. Persaud is currently Professor Emeritus and Former Head, Department of Human Anatomy and Cell Science; Professor of Pediatrics and Child Health; Associate Professor of Obstetrics, Gynecology, and Reproductive Sciences, Faculty of Medicine, University of Manitoba, Winnipeg, Manitoba, Canada; Professor of Anatomy and Embryology, St. George’s University, Grenada, West Indies. Academic awards and honours: Carveth Scientific Award of the Canadian Association of Pathologists, 1974. Rh-Institute Award (Health Sciences) of the University of Manitoba for “outstanding contributions to scholarship and research”, 1975. Dr. & Mrs. H.H. Saunderson Award for Excellence in Teaching, University of Manitoba, 1985. The J.C.B. Grant Award, Canadian Association of Anatomists, 1991. Honorary Senior Stick, Faculty of Medicine, University of Manitoba, 1998-99. Queen Elizabeth II Golden Jubilee Medal, Government of Canada, 2003.”For significant contribution to the nation, the community and fellow Canadians”. Honored Member, American Association of Clinical Anatomists, 2008. Fellow, American Association of Anatomists, 2010. Henry Gray/Elsevier Distinguished Educator Award, American Association of Anatomists, 2010. http://umanitoba.ca/faculties/medicine/units/anatomy/1618.html (accessed 25 January 2013).

[14] T. V. N. Persaud, Early History of Human Anatomy: from Antiquity to the Beginning of the Modern Era (Springfield, Ill., U.S.A.: Thomas, 1984).

[15] A History of Anatomy: The Post-Vesalian Era (Springfield, Ill.: Charles C Thomas Publisher, 1997).

[16] The History of Medicine is taught and studied in the Faculty of Medicine of the University of Manitoba. Faculty from several Departments form an interdisciplinary group, in teaching and scholarly work. http://www.umanitoba.ca/faculties/medicine/history/histfac.html (Archive from 8 August 1997)

[17] Muslim Students Association, “Embryology in the Qur’an with Drs. Persaud, Moore and Johnson (1988)”, http://youtu.be/ZJRRhfk5xUI?t=1h3m20s (accessed 11 March 2012).

Forward by Keith L. Moore to The Developing Human with Islamic Additions.

Related articles

• How Dr. Keith L. Moore and other Scientists got involved with embryology in the Qur’an (islampapers.com)

• Video: Embryology in the Qur’an with Drs. Persaud, Moore and Johnson (islampapers.com)

 Source: Islampapers

Forcibly atheism

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