In Islam, seeking knowledge is a fundamental duty, highlighted by the Quran’s first revealed word, “Iqraa” (Read). Muslims are encouraged to use their senses—sight, hearing, and intellect—to gain knowledge, which strengthens their faith and relationship with Allah. Passing on knowledge is highly rewarded, and those who seek knowledge are promised rewards in this life and the Hereafter, including closeness to Allah and entry into Paradise.

The Quran and Hadith emphasize the value of knowledge, raising the status of those who pursue it. Knowledge helps Muslims understand Allah’s creation, fostering humility and consciousness of Him. It also remains a continuous source of good deeds after death, benefiting others. The pursuit of knowledge, both religious and worldly, is seen as a praiseworthy trait, exemplified by the prophets.

The Islamic Caliphate consisted of a society that was multicultural in terms of languages, customs, traditions and religion. As Islam spread from Arabia to countries surrounding them, they encompassed vast lands with peoples of different faiths and cultures. Thus the Islamic Caliphate not only consisted of Muslims from three continents, Arabs, Persians, Turks, Africans, Indians and other Asians, but also Jews, Christians and other faiths.

Therefore, during the apogee of Islamic civilization, scholars from all faiths worked under the umbrella of Islam to produce a unique culture of knowledge and learning. Muslims gained access to the Greek medical knowledge of Hippocrates, Dioscorides, and Galen through the translations of their works in the seventh and eighth centuries.

These initiatives by Muslims could be seen in the different aspects of the healing arts that were developed. The translation movement of the twelfth century in Latin Europe affected every known field of science, none more so than medicine (Meyers, 1964).

Two Muslim physicians who became known in Europe during this period were Ibn Sina (980- 1037) and Al-Razi (865-925). Ibn Sina devoted his life to the study of medicine, philosophy and other branches of science. Renowned throughout medieval Europe as Avicenna, he established free hospitals and developed treatments for diseases using herbs, hot baths, and even major surgery. His famous book The Canon of Medicine was translated into Latin in the twelfth century and it was used in medical schools throughout Europe.

‘The Canon of Medicine’ contained all Greek medical knowledge together with Arabic interpretations and contributions. Ibn-Sina wrote some 99 books dealing with philosophy, medicine, geometry, astronomy, theology, philosophy, and art. Ibn-Sina was also known for ‘Kitab al Shifa’ (Book of Healing), in which he divided practical knowledge into ethics, economics, and politics, and theoretical knowledge into mathematics, physics, and metaphysics (Meyers, 1964).

Al-Razi, known in Latin as Rhazes, excelled in the powers of observations and wrote some 184 works on topics that he studied as a practicing doctor. One of Al-Razi’s books, Treatise on Smallpox and Measles, was translated into Latin, then English and other European languages, and “went through forty editions between the fifteenth and nineteenth century” (Turner, 1995). Furthermore, he established separate wards in hospitals for the mentally ill, thereby creating the means for clinical observations of these diseases.

Al-Razi also included in his studies ideas involving human behavior and he was a pioneer in the field of psychology, thus removing the theories of demons and witchcraft associated with these diseases in the Christian world.

By the twelfth century Muslim physicians had produced many works: encyclopedias, medical biographies, texts on medical ethics, and on specialist topics such as ophthalmology.

Ibn An-Nafīs contradicted the theories of blood circulation as put forward by Galen. He advanced a theory of blood circulation between the compartments of the heart and the lungs, and of pulmonary circulation or lesser circulation.

In 1553, three centuries later, a Spaniard Miguel Serveto (Michael Servetus) forwarded a similar theory (Meyerhof, 1935). He was among the initial precursors to Harvey’s scholarly work that revealed the circulation of blood in the human body.

Muslims using their clinical and surgical knowledge established hospitals. These institutions were far superior to any that existed in ancient times or in lands beyond the Islamic Empire.

In medieval Europe most hospitals were attached to religious orders and monasteries. In the Islamic world, during the eighth century the first hospital was built in Damascus; having separate wards for males and females, and special wards for internal diseases, surgery, orthopedics and other diseases. These hospitals were to become models for hospitals as we know them today (Turner, 1995).

Important surgical treatises were written in the tenth and the eleventh centuries in Andalusia by Abu’l-Qasim al-Zahrawi, known in Europe as Abulcais. His book Kitab al-Tasrif (Book of Concessions), a medical almanac, was translated into Latin and used by Muslims and in European medical schools.

The twelfth century physician in Muslim Spain, Ibn Zuhr, known as Avenzoar, wrote works especially in anatomy that had a great influence on medical practice in medieval Europe. Thus in the medical field scholars from the Islamic world had much to contribute both in terms of working with ancient knowledge and through the major developments of their own.

In chemistry, the works of Jaber ibn Haiyan and Al-Razi formed the basis of modern science. Jaber, known as Geber in Latin, described in his works the preparation of many chemical substances: the sulphide of mercury, oxides and arsenic compounds.

Al-Razi in his book Secret of Secrets known as Liber secretorum bubacaris, described the chemical processes and experiments he conducted. Hill (1993) has stated that Al-Razi’s book ‘Secret of Secrets‘ foreshadows a laboratory manual that deals with substances, equipment and procedures. Muslim chemists developed recipes for products that had industrial and military applications.

The discovery of inorganic acids during chemical experiments had valuable industrial applications in the centuries that followed. In the fields of pharmacology and pharmacy Muslims made notable progress. These fields involved scientific investigation into the composition, dosages, uses and therapeutic effects of drugs. Having translations of Dioscorides’ De Materis Medica, along with knowledge from Syria, Persia, India and the Far East, Muslim scholars and physicians showed great innovative skills. They developed the procedures for the manufacture of syrups and juleps, and established apothecary shops (Turner, 1995).

Ibn al-Baytar’s book Al-Jami‘fi al-Tibb (Collection of Simple Diets and Drugs) contained detailed records of the plants in the lands along the length of the Mediterranean coast between Spain and Syria. In addition, he systematically compared this knowledge with that of the scientists of previous eras. His book on botany was used until the Renaissance by Europeans.

Apart from the foregoing, it is pertinent to note that the Quran itself mentions some medicinal remedies which have become time honored. One of such remedies is honey. Honey, with its rich, golden hue and soothing sweetness, has been noted as a powerful super food and medicinal source for thousands of years. Prophet Muhammad (SAW) frequently extolled the virtues of honey. A well-known Hadith states, “Make use of the two remedies: honey and the Qur’an.” [Tirmidhi] This shows that honey was not only considered a dietary substance but was also recognized for its curative capabilities.

Honey is mentioned in the Quran and Hadith, highlighting its significance and healing properties in Islamic teachings. In Surah An-Nahl (16:69), Allah describes honey as a miraculous product of the bees: “From their bellies comes a drink of varying colors, in which there is healing for people.” This verse emphasizes honey as a natural remedy with medicinal benefits, serving as a sign for those who reflect on creation.

In Surah Muhammad (47:15), honey is also featured as one of the rivers in Paradise, symbolizing purity and sweetness. The verse paints a vivid picture of Paradise with rivers of water, milk, wine, and honey, signifying the blessings that await the righteous.

In the Hadith, honey is recognized as a source of healing. Prophet Muhammad (SAW) said: “Healing is in three things: a drink of honey, bloodletting by cupping, and cauterization by fire, but I forbid my followers to use cauterization.” This narration, reported in Sahih al-Bukhari and Sahih Muslim, reinforces the Quranic message about the medicinal properties of honey and promotes its use as a natural cure in various situations.

There are 7 Unique Health Benefits of Honey: Honey is nature’s energy booster, rich in carbohydrates, mainly fructose and glucose, which are excellent energy sources. It contains many vitamins, minerals, and antioxidants that contribute to its health-boosting properties. Among these are vitamin C, calcium, and iron, with darker honey typically possessing higher mineral contents than lighter ones.

Suppress coughing in children with honey: For children over 1 year of age, honey can act as a natural and safe cough suppressant. Some studies show that it’s even more effective than certain cough medicines.

It heals wounds: Topically applied honey effectively treats wounds, burns, and skin ulcers.

Honey has anti-bacterial and anti-fungal properties. The anti-bacterial property is more effective if the honey is diluted with water. However, honey should not be fed to infants under 12 months as it may cause botulism.

Honey’s phenolic compounds have been linked to a reduced risk of heart disease.

Honey is an old home remedy for a cough and sore throat. Its antioxidant and antimicrobial properties can soothe the throat and reduce cough frequency.

Honey promotes the formation of melatonin due to its tryptophan content which helps the body recover during sleep.

Allah’s Messenger (SAW) said: “When a son of Adam (i.e. any human being) dies his deeds are discontinued, with three exceptions: Sadaqah, whose benefit is continuous; or knowledge from which benefit continues to be reaped, or a righteous child who supplicates for him.” [Muslim].

Anyone who is seeking knowledge during his life will be rewarded for it for eternity! Isn’t that an amazing way to think about continuing to seek more knowledge? Interested readers are free to download and read: Healing With The Medicine of The Prophet (SAW) By: Imam Ibn Qayyim Al – Jauziyah

Barka Juma’at and a happy weekend.

Allah! There is no deity except Him, the Ever-Living, the Sustainer of existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Throne extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. (Quran 2:255 – Ayat-ul-Kursi)

The second sentence in the above verse is corroborated by Psalm 121:3-4 in the phrase “he doesn’t sleep nor slumber”, which emphasizes that God is a constant protector who is always vigilant over His people.

No doubt it is agreed by all, including the non-people of God, that the wonders in nature and their inexplicability has given rise to the phrase ‘the work of God is incomprehensible’. We might search but will not comprehend.

The supernatural is usually defined as that which is not explicable by the known forces of nature. Supernature knows no bounds. Too often we see only what we expect to see: our view of the world is restricted by the blinkers of our limited experience; but it need not be this way.

Albert Einstein, in the London Observer, 5 April 1964, said, ‘I cannot believe that God plays dice with the cosmos.’ There is life on earth – one life, which embraces every animal and plant on the planet. Time has divided it up into several million parts, but each is an integral part of the whole.

The enigma of creation is a profound mystery that encompasses the origins of the universe, the earth, and all living beings. It highlights the divine wisdom and power of God as the ultimate Creator. The Bible’s account of creation in Genesis 1:1, “In the beginning, God created the heavens and the earth,” sets the stage for the unfolding narrative of creation. The six days of creation describe the systematic and purposeful act of God bringing the universe into existence, culminating in the creation of humanity in His own image (Genesis 1:27).

The mystery of creation is further emphasized in passages that speak to God’s wisdom and power, such as Job 38:4-7, challenges Job’s understanding of creation and God’s omnipotence, emphasizing that God is aware of all aspects of creation and existence. Similarly, Psalm 104:24 invites us to pause and gasp at creation’s scope, its wise design, and its living abundance: Countless works and flawless wisdom. The doctrine of “creation ex nihilo,” meaning “creation out of nothing,” is a key aspect of the mystery of creation.

“And to Allah belong the unseen [aspects] of the heavens and the earth, and to Him will be returned the matter, all of it…” (Quran 11:123)

 There are ninety-two chemical elements that occur in nature, but only sixteen, forms the basis of all living matter. One of the sixteen, carbon plays a central role because of its ability to form complex chains and rings that can be built into an immense number of compounds. And yet, from the thousands of possible combinations, just twenty amino acids are singled out as the units of construction for all proteins.

Most significant of all, these proteins are produced in the right place at the right time by an ordered sequence of events governed by a code carried in just four molecules, called nucleotide bases. This is true whether the protein is destined to become a bacterium or an African elephant. The instructions for all life are written in the same simple language.

The activities of life are governed by the second law of thermodynamics which states that the state of entropy of the entire universe, as an isolated system, will always increase over time. The second law also states that the changes in the entropy in the universe can never be negative.

Why is it that when you leave an ice cube at room temperature, it begins to melt? Why do we get older and never younger? Certain things happen in one direction and not the other, this is called the “arrow of time” and it encompasses every area of science. The thermodynamic arrow of time (entropy) is the measurement of disorder within a system. Denoted as the change of entropy suggests that time itself is asymmetric with respect to order of an isolated system, meaning: a system will become more disordered, as time increases. Who created and decreed this? Allah SWT.

We learn from the Quran Verse 39:67 that God’s greatness is far beyond human comprehension – the verse states that all seven universes are “folded within God’s hand.”

Supported by the Quran’s formidable mathematical code, we are taught that our universe is the smallest and innermost of seven universes,  see Quran 41:12, 55:33, 67:5, & 72:8-12).

Meanwhile, our scientific advances have shown us that our galaxy, the Milky Way, is 100,000 light years across, and that our universe contains a billion such galaxies and a billion trillion stars, plus countless decillions (1+60 zero) of heavenly bodies. Our universe is estimated to span distances in excess of 20,000,000,000 light years.

If we take only a quintillion [1,000,000,000,000,000,000] of the stars and simply count them [from 0 to quintillion] one count per second, day and night, this will take 32 billion years (more than the age of the universe). That is how long it will take to just “count” them; but God “created” them. Such is the greatness of God.

Seven universes, each surrounding the next: Surely we can appreciate the vastness of our universe if we imagine going on a space odyssey. When we leave the planet Earth towards the sun, at the speed of light (approximately 300,000 kilometers per second or 186,282 miles per second), we reach the sun after 93,000,000 miles or 8 minutes 20 seconds. It will take us more than 50,000 years at the speed of light to exit our galaxy. From the outer limit of the Milky Way, our planet Earth is invisible. Not even the most powerful telescope can detect our tiny “Earth.”

We have to spend more than 2,000,000 years at the speed of light to reach our next-door galaxy. At least 10,000,000,000 years, at the speed of light, must be spent to reach the outer limit of our universe. From the outer limit of our universe, even the Milky Way is like a speck of dust in a large room. Allahu Akbar !!!

The second universe surrounds our universe. The third universe is larger than the second, and so on. More accurately, our universe should be considered the seventh universe, surrounded by the sixth universe, which is surrounded by the fifth universe, and so on. Can you imagine the vastness of the first, outermost universe? No number exists to describe the circumference of the first universe. This incomprehensible vastness is “within the fist of God’s hand.”

God’s greatness is represented not only by the fact that He holds the seven universes in His hand, but also by the fact that He fully controls every atom, even subatomic components, everywhere in the greater universe (Quran 6:59, 10:61, & 34:3).

Nearer us here on earth, Fish are incredibly diverse, and their survival hinges on their ability to maintain a stable internal environment, a process known as osmoregulation. They did not have to learn it; they were created that way. This is especially critical when it comes to managing water and salt levels within their bodies relative to the surrounding water. Can all fish live in both freshwater and saltwater? No.

Freshwater fish live in an environment where the salt concentration in their bodies is higher than the surrounding water. This leads to a constant influx of water through osmosis. To counteract this, freshwater fish have natural specific adjustments: They drink very little water. They produce large amounts of dilute urine to expel excess water. Their gills actively absorb salts from the surrounding water. These processes allow them to maintain a proper balance despite the constant osmotic pressure.

Saltwater fish face the opposite problem. The salt concentration in the surrounding water is higher than in their bodies, leading to a constant loss of water through osmosis. To survive in this environment, they drink large amounts of seawater. They produce small amounts of concentrated urine to conserve water. They actively excrete excess salts through their gills. Without these mechanisms, they would quickly become dehydrated and die.

While most fish are limited to either freshwater or saltwater, a small group called euryhaline fish can tolerate a wide range of salinity levels. These fish possess remarkable physiological adaptations that allow them to transition between freshwater and saltwater environments. Examples of euryhaline fish include: Salmon that migrate from freshwater rivers to the ocean to grow and mature before returning to freshwater to spawn. Also similar to salmon, eels migrate between freshwater and saltwater environments.

Euryhaline fish achieve this feat through a combination of physiological and behavioral adaptations. They can alter the function of their gill cells to either absorb or excrete salt as needed. Hormones, like cortisol, play a crucial role in regulating salt transport across the gills. Their kidneys can adjust the volume and concentration of urine they produce.

Some euryhaline fish may also seek out areas with more appropriate salinity levels during the transition period.

Salmon belong to the Salmonidae family, which includes salmon, trout, whitefish, taimen, lenok, char, and grayling. They typically swim in temperate and arctic waters in the Northern Hemisphere in large groups known as shoals, and can survive in both fresh and saline water. Whilst they spend the most of their adult lives at sea, salmon undertake an epic migration inland to the rivers in which they were born in order to reproduce.

What makes the salmon’s migration, often called a “salmon run”, so impressive is the challenge of swimming upstream against miles of rushing river water, as well as hurtling up and over rocks, waterfalls and dodging predators.

1. Salmon can leap 12 feet out of water—higher than the men’s high jump record.

2. Salmon are anadromous, meaning they migrate from oceans into rivers to reproduce.

3. They return to the same rivers in which they were born to spawn, and can even locate the specific tributary of the river they were born in.

4. Salmon migrate enormous distances to reach their spawning grounds.

5. Salmon use their eyesight to plan their jumps—they can judge distance in and out of water very well.

Salmon make their exhausting migrations back to their birth rivers because they instinctively know that water far in-land provides a safer environment than the open ocean for them to spawn.

Salmon must also lay their eggs in freshwater because their offspring are not born with the ability to survive in saline water: They develop this ability when they are ready to migrate to the ocean after birth. Whilst rivers provide safety for reproducing salmon and offspring, there is not enough food for all the salmon to eat once they mature, so they must venture out to the ocean where most salmon will live until they are ready to reproduce.

It is one of nature’s amazing phenomena that salmon can find their way back to their birthplace to spawn with such accuracy—just how they manage this has been a popular topic of research among ichthyologists. Yet, on the reversed scale is the case of the eel. Allah knows best.

Barka Juma’at and a happy weekend.

+234 803 311 0822

AKIN’S WIFE GOES HOME IN GLORY:

Abimbola Funmilola Motunriolaoba Aloba, (nee Olayinka) (68) goes home today to meet her maker.

Amiable wife of our friend and brother Akin Uwaifo Aloba, Bimbo as we all call her, died 7^th January 2026, when she decided ‘it is finished’. She left, leaving behind her husband and two beautiful Aloba boys, Mayowa and Omoferimi (a child born on the fateful day when our friend miraculously missed being on the Nigerian Air Force Lockheed C-130H Hercules which crashed three minutes after take-off. All 159 people on board were killed, Akin would have been the 160th victim on that fateful 26 September 1992).

Bimbo was ever smiling. A lawyer by training but saw-miller by inherited trade and a doting mother who lavished affection on her family. She will surely be missed. It is appropriate to bid her farewell by saying: Inna lillah wa inna ilehi rajiun, from Him we come and to Him our return. May God grant her eternal rest.

By Babatunde Jose

Throughout history, the Holy Quran has provided descriptions of natural phenomena that modern science has only recently begun to comprehend. The Quran/science connection continues to fascinate both believers and researchers alike as we delve deeper into understanding our universe.

Scientific references in the Quran refer to verses that describe natural phenomena with accuracy that seems impossible for the time of revelation, long before modern scientific methods or equipment. These aren’t vague, mystical passages that can be stretched to fit any interpretation. Rather, they often contain specific details that align remarkably well with discoveries made centuries later.

In 7th century Arabia, there were no microscopes, no telescopes, and other appurtenances. The prevailing scientific understanding was limited by what could be observed with the naked eye. And yet, the Quran contains descriptions of embryology, astronomical phenomena, and deep-sea characteristics that modern scientific research has confirmed.

The scientific knowledge in the Quran serves as a bridge between faith and reason for many believers.

From a historical perspective, the recognition of scientific accuracy in the Quran isn’t a modern phenomenon designed to make Islam seem compatible with science. In fact, early Islamic scholars were often at the forefront of scientific discovery, inspired partly by Quranic encouragement to observe and study the natural world. The first verse revealed to Prophet Muhammad (SAW) was “Read,” emphasizing the importance of knowledge acquisition in Islam.

During the Islamic Golden Age (8th-14th centuries), scholars like Ibn al-Haytham, Al-Biruni, and Ibn Sina (Avicenna) made groundbreaking contributions to medicine, astronomy, mathematics, and optics. Many explicitly cited finding the words of Allah to be a source of intellectual inspiration.

One of the most striking examples of Quran pronouncement concerns the origin of the universe. Modern cosmology points to the Big Bang as the moment of creation of the universe – the idea that the universe began as a singularity before expanding into what we see today.

The Quran states in Surah Al-Anbiya: “Have those who disbelieved not considered that the heavens and the earth were a joined entity, then We separated them” (Quran 21:30).

This verse, revealed 1,400 years ago, describes the heavens and earth as once being a single entity that was subsequently separated. Many scholars see this as remarkably aligned with the Big Bang theory, which wasn’t proposed until the 20th century.

In 1929, astronomer Edwin Hubble discovered that the universe was expanding – a revolutionary finding that changed our understanding of cosmology. But centuries earlier, the Quran stated in Surah Adh-Dhariyat: “And the heaven We constructed with strength, and indeed, We are [its] expander” (Quran 51:47).

The Arabic word “moosi’oon” used here indicates the active and ongoing expansion of the universe. When this verse was revealed, the prevailing belief was that the universe was static and eternal. Therefore, this Quranic assertion was contrary to scientific ideas of the time, yet aligned perfectly with discoveries made in the 20th century.

Before modern astronomy, humans believed the sun circled the earth. But the Quran correctly describes celestial orbits in Surah Al-Anbiya: “And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming” (Quran 21:33).

Surah Yasin states: “It is not for the sun to catch up to the moon, nor does the night outstrip the day. Each is swimming in an orbit” (Quran 36:40).

These verses describe the independent orbits of the sun and moon, along with the concept that they’re “swimming” (the Arabic word “yasbaḥoon”) through space – a surprisingly accurate description of celestial bodies moving through the vacuum of space, floated as if in water. The meaning of the word “orbit” here aligns perfectly with our modern understanding of celestial mechanics, despite being stated in the Quran 14 centuries ago.

Mountains have long been admired for their majesty, but their formative role in Earth’s stability wasn’t understood until plate tectonics theory developed in the 20th century. Modern geology has revealed that mountains have deep “roots” that stabilize the earth’s crust.

The Quran states in Surah An-Naba: “Have We not made the earth a resting place, and the mountains as stakes?” (Quran 78:6-7). The description of mountains as “stakes” or “pegs” (awtad in Arabic) is remarkably consistent with modern understanding that mountains deeply penetrate the surface of the earth; much like a stake stabilizes a tent.

The water cycle – evaporation, cloud formation, and precipitation – is fundamental to life on Earth. The Quran in Surah Ar-Rum describes this process with remarkable accuracy: “It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them” (Quran 30:48).

Another verse in Surah Al-Hijr states: “And We send the fertilizing winds and sent down to earth water from the sky” (Quran 15:22). The reference to “fertilizing winds” is particularly noteworthy, as modern meteorology confirms that winds play a crucial role in cloud formation and rainfall.

The Quran in Surah Al-Anbiya also emphasizes the life-giving properties of water in the verse: “We made from water every living thing. Will they not then believe?” (Quran 21:30). This fundamental fact is now a cornerstone of modern biology, but was stated clearly in the Quran long before modern science established this as a scientific truth.

Barrier between Seas: One of the most frequently cited examples of Quran oceanography is its description of the barrier between different bodies of water, in Surah Ar-Rahman: “He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses” (Quran 55:19-20).

Modern oceanography has confirmed that when two seas meet, they don’t immediately mix due to differences in density, temperature, and salinity. This creates a boundary where the waters remain distinct – exactly as described in the Quran. This is remarkable scientific evidence of the Quran’s accuracy regarding natural phenomena. How could this knowledge be available to someone living in a desert environment, far from oceans, at a time when people knew very little about oceanography?

Perhaps the most detailed scientific facts in the Quran relate to human embryology and the development of the embryo. The Quran describes the stages of fetal development with remarkable precision in Surah Al-Mu’minum: “We created man from an extract of clay. Then We placed him as a drop into a clot, and then We made the clot into a lump, and We made the lump into bones, and We clothed the bones with flesh. Then We produced him as another creation” (Quran 23:12-14).

Dr. Keith Moore, a prominent embryologist, was so impressed by the Quran embryology descriptions that he incorporated Quranic terminology into his textbooks. “It is remarkable,” he noted, “how accurately the Quran describes embryonic development, using terminology that precisely fits what we can now observe with modern equipment. This level of precision from an illiterate man in the 7th century represents a true marvel.”

The frontal lobe of the brain, responsible for planning and initiating behavior, is now known to be involved in lying. Interestingly, the Quran makes reference to the front of the head in connection with lying in Surah Al-Alaq: “No indeed! If he does not stop, We will seize him by the naseyah (forelock), a lying, sinful naseyah!” (Quran 96:15-16).

This connection between the frontal area of the brain and lying/sin was unknown in the 7th century, yet aligns with modern neuroscience findings about the role of the prefrontal cortex in ethical decision-making. For many scholars of Islamic texts, this precise correlation represents another scientific wonder of the Quran.

Long before fingerprinting became a science, the Holy Quran, Surah Al-Qiyamah referenced the unique nature of fingertips: “Yes, We are able to put together in perfect order the very tips of his fingers” (Quran 75:4).

Until the development of submarines and specialized equipment, humans had no way to explore the ocean depths. The Quran, however, describes deep seas with remarkable accuracy in Surah An-Nur: “Or [they are] like the darkness in a darkness of a fathomless sea which is covered by waves, upon which are waves, over which are clouds – layers of darkness, some of them upon others” (Quran 24:40).

Modern oceanography studies have confirmed that at depths below 200 meters, there is complete darkness in a deep sea. The verse’s description of layered darkness and waves above which are waves matches what we now know about internal waves that occur at the density boundary between layers of water.

Dr. William Hay, a marine scientist, remarked that this Quranic description is “remarkably modern in the context of what we know about the deep sea.” The precision of this description, coming from an illiterate prophet in a desert environment far from oceans, is considered by many to be a clear phenomenon that aligns with the laws of nature that we’ve only recently come to understand through the scientific method.

Another fascinating aspect of Islamic scientific discoveries relates to the boundaries between different types of water. The Quran states in Surah Al-Furqan: “He is the one who has set free the two bodies of flowing water, one sweet and palatable, the other salty and bitter. And He has made between them a barrier and a forbidding partition” (Quran 25:53).

This verse describes not only the different properties of freshwater and saltwater but also the existence of a partition between them. Modern oceanography has confirmed that where rivers meet the sea, there exists a “pycnocline” zone with distinct properties different from both the freshwater and the seawater. The mathematical precision of these natural boundaries, described in the Quran, represents another scientific wonder.

Surah Al-Hadid and many other parts of the Quran contain similar precise descriptions of natural phenomena that align with modern scientific understanding, despite being revealed in an era when such knowledge was not available.

While many scholars find the scientific references in the Quran compelling, others urge caution in interpretation. Dr. Muzammil Siddiqi notes, “The Quran is primarily a book of guidance, not a book of science. When it mentions scientific phenomena, it does so to direct humans to reflect on creation as a sign of the Creator.” Allahu Akbar!

Barka Juma’at and a happy weekend.