Introduction:
I have Finally decided to return to the masked Arab, and will not have an official (final reply), this applies to Sharif Gabri and any other policies, in this article we will tackle his video “7 reasons why I left Islam” while most of them are the same old ramblings, nevertheless it’s one of the most frequent and asked videos to debunk, next one will probably be sharif gabir
I made the decision to make this several part series because the first allegation already made my article cluttered with many footnotes and commentary, next article will address the alleged contradictions, and if I had enough space left depending on the sources I provide, it might not turn into a 7 part series
Blogger is a really bad platform, and it's messing up my article format, I might ditch it for WordPress in the future after I create my youtube channel
However, Let Us proceed
Issue #1:
@02:44 the Masked Arab Cites 21:30 in preparation for his supposed rebuttal to the scientific claim that The Quran foretold the Big Bang, His mean argument that Earth was Not Formed before the big bang and could not have possibly existed before it, he waste no time in citing Tafsirs or any scholarly opinion or let alone your typical viral videos of scholars explaining it shared by MEMRI TV, never the less let’s see what the verse is all about
While he Cites several Quranic verses where it says the Quran is clear, he makes one last ditch effort when a Muslim cite 3:7, he mentioned Tafsir Tanwir Al-Miqbas where it says that what the verse meant by allegorical here is that these allegorical verses are abrogated, the following is the Full Text of his video description describing how he views 3:7
“(Quran 5:15, 6:55, 6:114, 11:1, 16:103, 22:16, 41:3)
Verse where Quran says some verses are allegorical (3:7)
The allegory refers to verses where there are only letters & abrogated verses
“The allegory refers to verses where there are only letters & abrogated verses”
This is false, the two parts the letters and abrogated are in no way means they are both the same interpretation, this is the full text of the Tafsir he used:
(He it is Who hath revealed unto thee (Muhammad) the Scripture) who sent you Gabriel with the Scripture (wherein are clear revelations) expositing the lawful and unlawful which are not abrogated and which are acted upon. (They are the substance of the Book) they are the foundation of the Book as they are the leading theme in each book. They are all acted upon. An example of this is the saying of Allah: (Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you…) [6:151]. (And others (which are) allegorical) vague in their meanings to the Jews, like the use of the letters of the alphabet according to their numerical value (hisab al-Jumal) in such instances as Alif. Lam. Mim, Alif. Lam. Mim. Sad, Alif. Lam Mim. Ra; and Alif. Lam. Ra; it is also said that (others (which are) allegorical) means: other verses that are abrogated and no longer acted upon. (But those) the Jews Ka'b Ibn al-Ashraf, Huyayy Ibn Akhtab and Judayy Ibn Akhtab (in whose hearts is doubt) scepticism, opposition and deviance from guidance (pursue, forsooth, that which is allegorical seeking) in the Qur'an ((to cause) dissension) pursuing disbelief, ascribing partners to Allah, and holding fast to the error they are in (by seeking to explain it) to determine the future of this nation so that dominion reverts back to them. (None knoweth its explanation) the future of this nation (save Allah). Here Allah interrupts His speech and then resumes it by saying: (And those who are of sound instruction) those who have a sound grasp of the knowledge of the Torah: 'Abdullah Ibn Salam and his fellow companions (say: We believe therein) in the Qur'an; (the whole is from our Lord) Allah has revealed both those verses which are clear and those which are ambiguous; (but only men of understanding) who have sound minds such as 'Abdullah Ibn Salam and his fellow companions (really heed) take admonition from the simile of the Qur'an..”[1]
Interestingly one of the many hadiths mentioning this verse is a hadith from Sahih Bukhari
“Allah's Messenger (ﷺ) recited the Verse:-- "It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth ). follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings, but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: "We believe in it (i.e. in the Qur'an) the whole of it (i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of understanding." (3.7) Then Allah's Messenger (ﷺ) said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'So beware of them."”[2]
So apparently the prophet interpreted it based on the first interpretation laid down by the tafsir the masked Arab cited, where it refers to the Vagueness of the verses instead of the abrogation, why did ‘t the masked Arab notice this hadith? It will expel all his nonsense are refute it, how did he hide this hadith from his Gullible audience is not surprising to me
“الكلام المتشابه
جاء في سورة آل عمران 3: 7 ((فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا))[آل عمران:7].
اعترف القرآن أن به آيات محكمات لا تقبل الصرف عن ظاهرها ولا الذهاب في محتملاتها مذاهب شتى. كما قال إن به آيات متشابهات لا يتضح معناها لأنها مجملة أو غير موافقة للظاهر إلا بتدقيق الفكر، وما يعلم تأويلها إلا الله، وأن على أشد الناس رسوخاً في العلم أن يسلّموا بها تسليماً أعمى."”[3]
Translation:
The allegorical speech:
It was mentioned in Sura ‘Imran 3:7 { He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.} The Quran acknowledges that it has basic funidmantl words that require no alteration in meaning, like it also says that it has allegorical words in which meaning is not clear and understood because it’s shortened or unconventional to regular interpretation, and no one knows it’s interpretation except God
Let us now observe even more the interpretation of one if the grand scholars in Islamic History, Ibn Kathir
“يخبر تعالى أن في القرآن آيات محكمات هن أم الكتاب، أي: بينات واضحات الدلالة، لا التباس فيها على أحد من الناس، ومنه آيات أخر فيها اشتباه في الدلالة على كثير من الناس أو بعضهم، فمن ردّ ما اشتبه عليه إلى الواضح منه، وحكم محكمه على متشابهه عنده، فقد اهتدى. ومن عكس انعكس ؛ ولهذا قال تعالى: { هُوَ الَّذِي أَنزلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ } أي: أصله الذي يرجع إليه عند الاشتباه { وَأُخَرُ مُتَشَابِهَاتٌ } أي: تحتمل دلالتها موافقة المحكم، وقد تحتمل شيئًا آخر من حيث اللفظ والتركيب ، لا من حيث المراد ...
{ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ } أي: ضلال وخروج عن الحق إلى الباطل { فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ } أي: إنما يأخذون منه بالمتشابه الذي يمكنهم أن يحرّفوه إلى مقاصدهم الفاسدة”[4]
Translation:
God says in the Quran that there are fundamental verses meaning clear and non controversial and obvious to readers, and other verses have allegorical meaning to on and not clear to most people, so some will respond to the allegorical and proclaim what they understood from it and judge it as allegorical, those have been guided, and vice verse, and for that god said { He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical} meaning it meaning return, and as allegorical { others are allegorical} meaning it’s clear meaning depends on one judgment and depends on another according to spelling and arrangement, not by what it aims to state, { But those in whose hearts is perversity} meaning deviation from the right path, { follow the part thereof that is allegorical} meaning that they will seak the allegorical parts so they can rearrange them and reinterpret them to their sick and corrupt aims
I guess the last part here is referring to the masked Arab and his sick and corrupt aims
Continuing
“قسم الله تبارك وتعالى القرآن الكريم إلى قسمين : محكم ومتشابه ، والمراد بالمحكم هنا الواضح البين الذي لا يخفى على أحدٍ معناه مثل السماء والأرض والنجوم والجبال والشجر والدواب وما أشبهها ، هذا محكم ؛ لأنه لا اشتباه في معناه، وأما المتشابهات فهي الآيات التي يشتبه معناها ويخفى على أكثر الناس ولا يعرفها إلا الراسخون في العلم”[5]
Translation:
God separated the Quran into two branches: the Muhkam fundamental meaning and the allegorical, and what it means fundamental is that this meaning is obvious and not hidden like heavens and earth and stars and mountains and trees and animals and so on, and that is fundamental, because there is no issue in determining it’s meaning, but the allegorical has verses with hidden meaning and is hidden from most people except for the people with deep knowledge
This is dishonesty at it most, this is an unbelievable lie the masked Arab came up with, a quick look at the tafsir it gives us 2 Possible separated interpretations, one regards allegorical to vagueness of the words and letters, other refers to abrogation
Not both at the same time, the masked Arab combined this two intpereation into one to deceive his audience
The more we dive in the harder it gets for the masked Arab case, keep in mind I found so many sources that match all these citations I’m giving but I won’t cite all of them because they are by hundreds, and it won’t be enough to cite them all here
So much so for it meaning abrogation, to be fair in my research I did come across one source other than his tafsir that strickly mentions allegorical here as abrogation, but that is completely overwhelmed by the majority of scholarly sources that cite the hadith mentioned above from the prophet as proclamation of it meaning allegorical rather than abrogation
Issue #2:
Nevertheless, let’s see further scholarly opinion regarding this verse
Quran 21:30
“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?”
So his main objection that earth was created before the big bang according to this verse, but how? Where does this verse say that the earth was created by the big bang?, it simply says that the heavens and the earth were joined together and split asunder (what ever it means heaven or earth here) we shall explore what Major scholars say regarding this hadith, but so far I don’t see his argument, he didn’t even drove a conclusion, I assume he was stating that this is a scientific error
Interestingly when we explore Tafsirs we see different pictures as to what it meant here by heaven and earth
Starting with the most major one:
“ثم اختلف أهل التأويل فـي معنى وصف الله السموات والأرض بـالرتق، وكيف كان الرتق، وبأيّ معنى فتق؟ فقال بعضهم: عَنَى بذلك أن السموات والأرض كانتا ملتصقتـين ففصل الله بـينهما بـالهواء. ذكر من قال ذلك:
حدثنـي علـيّ، قال: ثنا أبو صالـح، قال: ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله: { أوَ لَـمْ يَرَ الَّذِينَ كَفَرُوا أنَّ السَمَوَاتِ والأرْضَ كانَتا رَتْقا } يقول: ملتصقتـين.”
Translation:
The People of interpretations differ in regards what it meant here by “separated” here some said: “the heavens and earth were attached and they were separated by air:
Ali Told me, from Abu Salih, from Mu’awia, from Ali, From Ibn Abbas, said: { Have those who disbelieved not considered that the heavens and the earth were a joined entity} meaning joined together”[6]
Continuing the same interpretation
“حدثنـي مـحمد بن سعد، قال: ثنـي أبـي، قال: ثنـي عمي، قال: ثنـي أبـي، عن أبـيه، عن ابن عبـاس، قوله: { أوَ لَـمْ يَرَ الَّذِينَ كَفَرُوا أنَّ السَّمَوَاتِ والأرْضَ كانَتا رتْقا فَفَتَقْناهما... } الآية، يقول: كانتا ملتصقتـين، فرفع السماء ووضع الأرض.”[7]
Translation:
Muhammad Bin Sa’ad Told me, from my father, from my uncle, from my father, from his father, from ibn Abbas { Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them} the verse said: joined then god left the heaven and placed earth
Note Here says (placed earth) meaning he didn’t spate them
Now Let’s Check a Completely different Interpretation
“وقال آخرون: بل معنى ذلك أن السموات كانت مرتتقة طبقة، ففتقها الله فجعلها سبع سموات. وكذلك الأرض كانت كذلك مرتتقة، ففتقها فجعلها سبع أرضين ذكر من قال ذلك:”[8]
Translation:
And others said, No indeed this means it was a joint layer so god separated them and made them 7 layers of heavens, and so he did to earth, examples of those who said:”
Ok, so here we entered the 7 heavens interpretation, something completely different from the interpretation that the masked Arab want you to know, it has nothing to do with big bang at all here, so much for a scientific error
“دثنـي مـحمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثنـي الـحارث، قال: ثنا الـحسن، قال: ثنا ورقاء جميعا، عن ابن أبـي نـجيح، عن مـجاهد، فـي قول الله تبـارك وتعالـى: { رَتْقا فَفَتَقْناهُما } من الأرض ستّ أرضين معها فتلك سبع أرضين معها، ومن السماء ستّ سموات معها فتلك سبع سموات معها. قال: ولـم تكن الأرض والسماء متـماسَّتـين.”[9]
Translation:
Muhammad bin Umro said: Abu Asim said: Isa told us: Harith Told us Hasan Told us Hasan Told us from Abu najih from mujahid in the verse { entity and We separated them} From Earth 6 earths (layers) with it seven earths, and from heaven six layers with it seven heavens, and the heaven and the earth were not In contact with each other
Note the Bold Text part, it says the heaven and earth were not in contact with one another, this clearly doesn’t refer to big bang
“حدثنا ابن عبد الأعلـى، قال: ثنا مـحمد بن ثور، عن معمر، عن ابن أبـي نـجيح، عن مـجاهد: { رَتْقا فَفَتَقْناهُما } قال: فتقهنّ سبع سموات بعضهنّ فوق بعض، وسبع أرضين بعضهنّ تـحت بعض.”[10]
Translation:
Ibn abid Al-A’la told us said: from Muhammad bin Thor told us from mu’amar from Abi najih, from mujahid { entity and We separated them} said: the seven heavens were joined one on top another, and the earth one underneath another
Even More interestingly, there seams to be a hint of an early development of earth here by another interpretation
“حدثنا هناد، قال: ثنا أبو الأحوص، عن سماك، عن عكرمة: { أوَ لَـمْ يَرَ الَّذِينَ كَفَرُوا أنَّ السَّمَوَاتِ والأرْضَ كانَتا رَتْقا فَفَتَقْناهُما } قال: كانتا رتقا لا يخرج منهما شيء، ففتق السماء بـالـمطر وفتق الأرض بـالنبـات. قال: وهو قوله:
Translation:
Hunad told us, from Abu Al-Ahwas from Samak from ‘ukrama { Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them} said: they were dray no water comes out of it, so God separated the sky to bring water and brought plant life to earth, this is evident by Quran 86:11-12
{ By the sky which returns [rain], And [by] the earth which cracks open,}
And the final nail in the coffin, for Desperate TMA fans who will say that there is no evidence for such interpretation that this is referring to rain overlapping earth, scholars have pointed out that the Very same verse contain the evidence
“حدثنـي يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد فـي قوله: { أوَ لَـمْ يَرَ الَّذِينَ كَفَرُوا أن السَّمَوَاتِ والأرْضَ كانَتا رَتْقا فَفَتَقْناهُما } قال: كانت السموات رتقا لا ينزل منها مطر، وكانت الأرض رتقا لا يخرج منها نبـات، ففتقهما الله، فأنزل مطر السماء، وشقّ الأرض فأخرج نبـاتها. وقرأ: { فَفَتَقْناهُما وَجَعَلْنا مِنَ الماء كلَّ شَيْءٍ حَيّ أفَلا يُؤْمِنُونَ }.”[12]
Translation:
Yunis Told me, Ibn Wahab told me, Ibn said told me from the verse { Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them} said: the heavens were dry no rain falls, and the earth had no plant life, so God brought rain from the heavens and cracked earth, evident by the same verse { and made from water every living thing? Then will they not believe?”
Again let’s read the full verse
21:30
“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?”
If this was the big bang, why would god mention water in this verse at the same time?
In fact the rest of the chapter regarding this verse, al-Tabari spends time and cite narration after narration that explains the meanings and the interpretations behind bringing rain down to earth from the heaven, so it seems the most probable interpretation is that this is referring to heaven bringing rain to bring life on earth
Now Forget Tafsir Al-Tabari
Let us look at Tafsir Al-Zamakhshari
“قرىء: { أَلَمْ يَرَوْاْ } بغير واو. و { رَتْقاً } بفتح التاء، وكلاهما في معنى المفعول، كالخلق والنقض، أي: كانتا مرتوقتين. فإن قلت: الرتق صالح أن يقع موقع مرتوقتين لأنه مصدر، فما بال الرتق؟ قلت: هو على تقرير موصوف، أي: كانتا شيئاً رتقاً ومعنى ذلك: أن السماء كانت لاصقة بالأرض لا فضاء بينهما. أو كانت السموات متلاصقات، وكذلك الأرضون لا فرج بينها ففتقها الله وفرّج بينها. وقيل: ففتقناها بالمطر والنبات”[13]
Translation:
The reader { Have those who disbelieved not considered) and { joined entity} both are grammatically regarded as Object, like creation and corruption, meaning they were joined, so if I said the union was good then it’s because it’s the source so what it means by Unity here? Said: it’s based on a description, meaning they were two objects to be separation which means the heavens were joined with earth with no space between them, Or that the heavens were joined together, and so does earth, and it was said that they were inforced with Rain and plant
So another Tafsir that confirm the Rain plant theory
Tafsir Ibn Kathir Also Confirm it
“Have not those who disbelieve known) means, those who deny His Divine nature and worship others instead of Him, do they not realize that Allah is the One Who is Independent in His powers of creation and is running the affairs of all things with absolute power So how can it be appropriate to worship anything else beside Him or to associate others in worship with Him Do they not see that the heavens and the earth were joined together, i.e., in the beginning, they were all one piece, attached to one another and piled up on top of one another, then He separated them from one another, and made the heavens seven and the earth seven, placing the air between the earth and the lowest heaven. Then He caused rain to fall from the sky and vegetation to grow from the earth”[14]
Let us See Tafsir Al-Qurtubi regarding this Aya gives us one of the interpretations
“ال ابن عباس والحسن وعطاء والضحاك وقتادة: يعني أنها كانت شيئا واحدا ملتزقتين ففصل الله بينهما بالهواء. وكذلك قال كعب: خلق الله السماوات والأرض بعضها على بعض ثم خلق ريحا بوسطها ففتحها بها ، وجعل السماوات سبعا والأرضين سبعا. وقول ثان قاله مجاهد والسدي وأبو صالح: كانت السماوات مؤتلفة طبقة واحدة ففتقها فجعلها سبع سماوات”[15]
Translation:
Ibn Abbas and Hassan and ‘ataand Qutada said: meaning that it was one thing then god separated them with air, and so did ka’ab said: God created heavens and earth one on top another, then he created wind and with it he separated them and made heavens seven and earth seven, Mathur said that mujahid and sudi and Abu Salih said: it was one layer heaven so he separated them and made it seven layers
“وابن عباس أيضا فيما ذكر المهدوي: إن السماوات كانت رتقا لا تمطر ، والأرض كانت رتقا لا تنبت ، ففتق السماء بالمطر ، والأرض بالنبات”[16]
Translation:
Ibn Abbas said in Al-Mahduwi words: the heavens were joined dray doesn’t rain, and earth have no plants, so god separated them and created rain and plants
Now, What Does Lisan Al Arab say Regarding this verse? The most authentic widely known Arabic to Arabic dictionary?
“رتق : الرتق : ضد الفتق . ابن سيده : الرتق إلحام الفتق وإصلاحه . رتقه يرتقه ويرتقه رتقا فارتتق أي التأم . يقال : رتقنا فتقهم حتى ارتتق ، والرتق : المرتوق . وفي التنزيل : أولم ير الذين كفروا أن السماوات والأرض كانتا رتقا ففتقناهما قال بعض المفسرين : كانت السماوات رتقا لا ينزل منها رجع ، وكانت الأرض رتقا ليس فيها صدع ففتقهما الله تعالى بالماء والنبات رزقا للعباد”[17]
Translation:
Rataq: opposite of Fatiq, ibn Sida said : ratiq is connection of fatiq…….in Quran Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them, some Mufasirin said, that sky was join and dray and had no rain comes out from it, and earth was joined with no plant life, so god separated them and made water comes out and plant grow, for his slaves
This is the most authentic Arabic to Arabic dictionary, how much will that be convincing?
Ibn Kathir also stated:
“وقال: أولم ير الذين كفروا أن السماوات والأرض كانتا رتقا ففتقناهما وجعلنا من الماء كل شيء حي أفلا يؤمنون [ الأنبياء: 30 ]. أي فصلنا ما بين السماء والأرض حتى هبت الرياح ، ونزلت الأمطار ، وجرت العيون والأنهار ، وانتعش الحيوان”[18]
And said: { Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe} meaning we separated what is between heaven and earth until wind blows and rain fell and rivers go, and animals became full
So far we have seen multiple tafsirs, but I haven’t cited all of the sources I found, like tahrir al tanwir
But what makes it so interesting is that there is actually more than these 2 interpretations, there is actually 5 interpretations of this verse this shall put the final nail in the coffin of desperate TMA fans, the author even goes so far and explain which one is the most probable one and the most accepted:
“الأول أن معنى كانتا رتقا أي: كانت السماوات والأرض متلاصقة بعضها مع بعض ، ففتقها الله وفصل بين السماوات والأرض ، فرفع السماء إلى مكانها ، وأقر الأرض في مكانها ، وفصل بينهما بالهواء الذي بينهما كما ترى.
القول الثاني: أن السماوات السبع كانت رتقا ، أي: متلاصقة بعضها ببعض ، ففتقها الله وجعلها سبع سماوات ، كل اثنتين منها بينهما فصل ، والأرضون كذلك كانت رتقا ففتقها ، وجعلها سبعا بعضها منفصل عن بعض.
القول الثالث: أن معنى كانتا رتقا أن السماء كانت لا ينزل منها مطر ، والأرض كانت لا ينبت فيها نبات ، ففتق الله السماء بالمطر ، والأرض بالنبات.
القول الرابع: كانتا رتقا أي: في ظلمة لا يرى من شدتها شيء ، ففتقهما الله بالنور. وهذا القول في الحقيقة يرجع إلى القول الأول والثاني.
الخامس: - وهو أبعدها لظهور سقوطه - أن الرتق يراد به العدم ، والفتق يراد به الإيجاد ، أي: كانتا عدما فأوجدناهما. وهذا القول كما ترى.
فإذا عرفت أقوال أهل العلم في هذه الآية ، فاعلم أن القول الثالث منها - وهو كونهما كانتا رتقا بمعنى أن السماء لا ينزل منها مطر ، والأرض لا تنبت شيئا ، ففتق الله السماء بالمطر ، والأرض بالنبات - قد دلت عليه قرائن من كتاب الله تعالى :
الأولى: أن قوله تعالى: أولم ير الذين كفروا أن [ 21 ] يدل على أنهم رأوا ذلك ؛ لأن الأظهر في " رأى " أنها بصرية ، والذي يرونه بأبصارهم هو أن السماء تكون لا ينزل منها مطر ، والأرض ميتة هامدة لا نبات فيها ، فيشاهدون بأبصارهم إنزال الله المطر وإنباته به أنواع النبات.
القرينة الثانية: أنه أتبع ذلك بقوله: وجعلنا من الماء كل شيء حي أفلا يؤمنون [ 21 ]. والظاهر اتصال هذا الكلام بما قبله ، أي: وجعلنا من الماء الذي أنزلناه بفتقنا السماء ، وأنبتنا به أنواع النبات بفتقنا الأرض - كل شيء حي.
القرينة الثالثة : أن هذا المعنى جاء موضحا في آيات أخر من كتاب الله ؛ كقوله تعالى : والسماء ذات الرجع والأرض ذات الصدع [ 86 \ 12 ] لأن المراد بالرجع نزول المطر منها تارة بعد أخرى ، والمراد بالصدع انشقاق الأرض عن النبات ، وكقوله تعالى : فلينظر الإنسان إلى طعامه أنا صببنا الماء صبا ثم شققنا الأرض شقا الآية
واختار هذا القول ابن جرير ، وابن عطية ، وغيرهما ؛ للقرائن التي ذكرنا. ويؤيد ذلك كثرة ورود الاستدلال بإنزال المطر ، وإنبات النبات في القرآن العظيم على كمال قدرة الله تعالى
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وأقرب الأقوال في ذلك هو ما ذكرنا دلالة القرائن القرآنية عليه ، وقد قال فيه الفخر الرازي في تفسيره: ورجحوا هذا الوجه على سائر الوجوه بقوله بعد ذلك: وجعلنا من الماء كل شيء. ”[19]
Translation:
“The first: Joined meaning that heaven and earth were joined together so god separated them and left heaven up and kept earth down and separated them with air
The second: the seven heavens were joined, so god separated them and made them 7 separate heavens, each pair is separated, and so does earth
The Third: meaning they had no rain falling and earth had no plant life so god brought rain to heaven, and brought plant life to earth
The Forth: meaning they were dark, nothing is seen from its darkness, so God brought to light and this actually refers to the first and second interpretation
The Fifth: they were nothing, meaning they were at first void of nothing so god made it into something
If you would know clearly the opinion of the school of interpretation, know this is that the third interpretation is the most accepted one, and it’s based on three of evidence from the Quran:
The first is the people of disbelief saw it, meaning this was a display in front of them, meaning they saw that the sky had no rain falling, and the earth had no plant life, dead, so God brought rain and so behold plant life of different kinds came
The second is that it was followed by words {and from water we made everything alive} and apparent is that this is connected to the start of the verse meaning: and from the water, we brought down we made everything alive from plant life on earth
The third is that this is mentioned from other Quranic verses { By the sky which returns [rain], And [by] the earth which cracks open,} Quran 86:11-12, because what it meant here is the fall of rain time after time, and what meant by crack is earth bringing plant like the verse { Then let, mankind look at his food -, How We poured down water in torrents, Then We broke open the earth, splitting [it into sprouts],} Quran 80:24-26
And Ibn Jarir and Ibn ‘Atia choose this interpretation among many scholars based on Quranic evidence we brought, and majority approved by the meaning of rainfall and plant growth on earth as evidence of God’s perfection
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And the closest words to this is as we explained the Quranic evidence for it and Alfakir already mentioned it in his Tafsir: and they chose this meaning overall meaning based on the following words from the verse {and from the water we made everything alive}”
This doesn’t get more clear, the majority of the scholars as we saw approve of the third interpretation, that this is referring to the rain falling and bringing plant life on earth, how could TMA miss this? Either he is so ignorant regarding how to do a research, or so dishonest to deceive his gullible fans, nevertheless, what I just showed from many scholars and many Ulama will put it clear, the third interpretation is the most accepted, even Al-Shankanti Agrees, of course, I can cite so many more, as I found over 50 tafsirs acknowledge the third interpretation, but citing more than 50 tafsirs is time consuming, and as of now this article is already on average size and we haven’t even dived into the rest of his allegation, so I’m forced to leave out the rest of these tafsirs for the sake of brevity, Let us proceed to his next Nonsense
Issue #3:
@03:11 the masked Arab says Literally the following words “the Quran repeatedly tells us in the clearest of terms that the earth was created first before the heavens” before we proceed into the verses he cites, Let us focus on what he just said, because these quotes are so important, He said “the Quran repeatedly tells us in the clearest of terms” meaning that there is no figurative speech, that the words and explicitly and that the Quran should directly say that the earth was created first, does this really exist on the verses he cites? Let’s read
The first one he cites is 2:29
{ It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.}
Does this verse in anyway shape or form without tafsirs suggest or even Say that the earth was created first? I watched the entire segment from 03:11-04:30 there is not a single, not even one Tafsir was cite, no explanation, not even a viral MEMRI Tv video, not a single scholar was cited, only he and his naive interpretation, That is it, I could just leave it there and ask and demand tafsirs to bring his evidence but I will do this job for him
While to be Fair, there are scholars like Ibn Kathir, Mujahid, and ibn Jarir who did state that the earth was created first[20]
Even so, ibn Kathir stated that there are scholars who disagreed with this approach[21]
However, Tabari gives a more proper explanation of what it meant here by “then he directed Himself to the heaven”
“القول في تأويل قوله تعالى : ( ثم استوى إلى السماء فسواهن سبع سماوات )
قال أبو جعفر : اختلفوا في تأويل قوله : " ثم استوى إلى السماء "
فقال بعضهم: معنى استوى إلى السماء ، أقبل عليها ، كما تقول: كان فلان مقبلا على فلان ، ثم استوى علي يشاتمني ، واستوى إلي يشاتمني”[22]
Translation:
What it’s interpreted here by God { Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens} some said this means he went directly to heaven and changed it, like when someone says someone was facing a person, then he turned to me insulting me
“وقال بعضهم : " ثم استوى إلى السماء " عمد لها . وقال : بل كل تارك عملا كان فيه إلى آخر فهو مستو لما عمد له ، ومستو إليه .”[23]
And some said “then he directed to the heaven” mean he returned to it because he was doing a task that he was busy with then left it to direct himself to another task
Note here how Tabari state that this could mean by some scholars that God was not creating earth first, but rather busy with it then he turned to heaven and changed it, let’s continue
Long before the discovery of earth dating and universal dating, Tabari did deal with the issue of whether or not this means, the age of the universe was discovered or estimated in 2012 by NASA's Wilkinson Microwave Anisotropy Probe (WMAP), Tabari died long before this time right in 923 AD
Nevertheless, let us see what was his argument:
“قال أبو جعفر: وإن قال لنا قائل: أخبرنا عن استواء الله جل ثناؤه إلى السماء ، كان قبل خلق السماء أم بعده ؟
قيل: بعده ، وقبل أن يسويهن سبع سماوات ، كما قال جل ثناؤه : ( ثم استوى إلى السماء وهي دخان فقال لها وللأرض ائتيا طوعا أو كرها ) [ سورة فصلت: 11 ]. والاستواء كان بعد أن خلقها دخانا ، وقبل أن يسويها سبع سماوات”
Translation:
Abu Ja’far said: and if a questioner asked: tell us about god directing himself to the heaven, was it before or after the creation of heaven?
It was said: after, and before he turns it to seven heavens like how god said { Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly."} and direction was after it was smoke already, and before he turns it into seven heavens
This is known as Shaikh of mufasirin, or the scholar of all tafsir scholars, here stating that the heaven was already smoke before god turned himself toward it (earth was still under creation here) after making geological changes on earth as the verse stat
More evidence from Tabari that heavens were not created after earth
“فقد أخبر ابن إسحاق أن الله جل ثناؤه استوى إلى السماء - بعد خلق الأرض وما فيها - وهن سبع من دخان ، فسواهن كما وصف”[24]
Translation:
Ibn Ishaq said that Allah turned his eyes to the heaven after he created earth, then he changed it into seven heavens from smoke
This above proves that heaven existed before earth because Ibn Ishaq stated that he turned himself to the heavens After he created earth to make the heavens into seven heavens
Later Tabari Quotes an interesting narration that I started seeing in many hadiths and tafsirs that I was searching
“فحدثني موسى بن هارون ، قال : حدثنا عمرو بن حماد ، قال : حدثنا أسباط ، عن السدي في خبر ذكره ، عن أبي مالك ، وعن أبي صالح ، عن ابن عباس ، وعن مرة ، عن ابن مسعود ، وعن ناس من أصحاب النبي صلى الله عليه وسلم : " هو الذي خلق لكم ما في الأرض جميعا ثم استوى إلى السماء فسواهن سبع سماوات " قال : إن الله تبارك وتعالى كان عرشه على الماء ، ولم يخلق شيئا غير ما خلق قبل الماء . فلما أراد أن يخلق الخلق ، أخرج من الماء دخانا ، فارتفع فوق الماء فسما عليه ، فسماه سماء. ثم أيبس الماء فجعله أرضا واحدة…………………”[25]
Translation:
Musa Ibn Haron Told us, said : Umro bin Hamad told us, Said: Asbat told us: from Al-Sudi in regards to what he was told from abi malik from Abi Salih from ibn abbas from mura from ibn mas’ud from companions of the prophet :”he is the one who created for you what’s in earth then he turned himself to heaven and made it seven heavens” said : God's throne was on water, and he never created anything Before the creation of water, when he wanted to create, he took out of the water smoke, and that smoke elevated above water and named it heaven so he created it, then he turned water on dray rock and that rock was one earth (our earth)……………….”
Ok so we are getting a bigger picture here, above seem to be a poetic description of creation, and it states that from water that God's throne was on top of it, god first created heaven, then out of water he created earth
Process :
stage 1: Throne wateràHeaven in the stage of smoke
Stage:2- Throne wateràEarth
Of course, the narration is far longer than what I have extracted from it, but I only took the parts that are relevant, namely earth and heaven, please keep in mind, Tabari was not the only one who mentioned this narration, I found this narration in so many other tafsirs
Of course, later on, Tabari cite also 2 more narrations that contradict the above narrations and state that earth was actually formed first as typical since we have countless of number of scholars, conflicting opinion is bound to exist, but what does the majority think of it
Ibn ‘Ashur stated that according to the majority of opinions in science this verse is evidence that earth was created later
“والبعدية ظاهرها: تأخر زمان حصول الفعل ، وهذه الآية أظهر في الدلالة على أن الأرض خلقت بعد السماوات وهو قول قتادة ، ومقاتل ، والسدي ، وهو الذي تؤيده أدلة علم الهيئة. وقد تقدم بيان ذلك عند قوله تعالى: هو الذي خلق لكم ما في الأرض جميعا ثم استوى إلى السماء فسواهن سبع سماوات في سورة البقرة ، وما ورد من الآيات مما ظاهره كظاهر آية سورة البقرة تأويله واضح .”[26]
Translation:
And what is apparent here is the delay of the action, this verse shows evidence that earth was created after heavens, and that is the opinion of Qutada and Muqatil and Sudi, and that is supported by the evidence of astronomy , and that was also supported by following verse {{ It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens} in chapter Baqara, and what later revealed by other verses and how they were interpreted
Ibn Kathir later appeared to have contradicted his previous statement regarding what was created first, at first as I mentioned he supported the notion that the earth was created first, but here he contradicts it by saying that god changed earth, expanded it, and created it after he created heaven
Translation:
And we answered regarding the verse {and the earth was later expanded} the expansion was not creation, and that happened after the heaven was created
if you wish to jump directly to the other accusation TMA have made and not spend more time reading all the other evidence I will provide, then you jump directly to issue #4
Some might say this is referring to a different event and is not talking about earth evolution. But that is not the case, the verse in question talks about the seven heavens and how god later returned to it to make it from smoke to seven heavens, the verse in the issue talks about how God created everything on earth then returned to heaven, meaning earth was not fully created and was not fully made at that time, so what does verse 79:30 context gives us, is it a fully created earth or earth going under changes?
Let us see the context of the expanding earth verse
Quran 79:27-33
{Are you a more difficult creation or is the heaven? Allah constructed it., He raised its ceiling and proportioned it. And He darkened its night and extracted its brightness., And after that, He spread the earth. He extracted from it its water and its pasture, And the mountains He set firmly, As provision for you and your grazing livestock.}
So apparently 79:27-33 gives us a small description that the earth was going under changes, interestingly haven was mentioned first that god sated the heaven is far more complex creation than us, suggesting the heaven was already there, later god talks about how he was changing earth, adding mountains and different egological properties, 2:29 gives us a very similar scenario {It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.}
Apparently, God created everything on earth then returned to heaven, this is very similar to 79:27-33, where heaven was already there and god was making changes on earth
Please go back to 79:27
{ Are you a more difficult creation or is the heaven? Allah constructed it}
Note how the question mark is later proceeded with the word “constructed it” as, In past tense, this suggests the heaven was already created before God make changes on earth as verse 30-32 explain changes earth is going into, meaning earth was not fully created
In conclusion 2:29 seem to be describing events that were after 70:27-33, almost all translations apart from Pickthall suggest that heaven was created first in 79:27
Even Pickthall translate it as follows
Are ye the harder to create, or is the heaven that He built?
Which also can suggest a past tense at the end of the verse
In conclusion:
79:27-33 suggest heavens was there first and god was changing the earth, then 2:29 describe god finishing earth changes then returned to heaven to turn it into seven heavens
Now Finally We Do have a scholar who stated what the majority of scholars think regarding this verse
“قوله تعالى ( هو الذي خلق لكم ما في الأرض جميعا ) لكي تعتبروا وتستدلوا وقيل لكي تنتفعوا ( ثم استوى إلى السماء ) قال ابن عباس وأكثر مفسري السلف أي ارتفع إلى السماء. وقال ابن كيسان والفراء وجماعة من النحويين أي أقبل على خلق السماء”[28]
Translation:
And God says {it’s he who created to you what’s on earth} so you can take example and take guidance and take benefits {then he directed himself to heaven} ibn Abbas said and majority of scholars in tafsir stated that this means he directed himself to heaven, and ibn Kisan and fara and a group of grammar scholars that this means before the creation of heaven
Now I know the last part suggests that this means the heaven was created later, but let us read more carefully “ibn Abbas said and majority of scholars in tafsir stated that this means he directed himself to heaven, and ibn Kisan and fara and a group of grammar scholars that this means the creation of heaven”
Take a close look at the first part, the first part state the heaven was already there, as the author of this tafsir state the majority of scholars agree that the heavens were already there, god simply directed himself back to it, but later ibn Kisan and Fara and a group of grammar scholas (not here says this is a group of grammar scholars not tafsir scholars nor are they a majority at all) state this means heaven was created later
So to take from the above source
The majority of scholars who are specialized in Quranic Tafsir agree that this verse refers to heaven preexisting earth
Few scholars who are not specialized in tafsir at all state so without context that this means heaven was created later
Note you can’t compare Grammar scholars to Tafsir Scholars at all, Tafsir scholars have more saying in the matter since they are more experts in Quranic context and Science than Grammar scholars who only looked at this verse without caring for the context of the Quran
Even the ibn mas’ud al bagawi the author of this tafsir say that this is only a group of grammar scholars, so not even the majority of grammar scholars agree with such interpretation
“وقوله : ( والأرض بعد ذلك دحاها ) اختلف أهل التأويل في معنى قوله ( بعد ذلك ) فقال بعضهم: دحيت الأرض من بعد خلق السماء
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حدثني محمد بن سعد ، قال: ثني أبي قال: ثني عمي ، قال: ثني أبي ، عن أبيه ، عن ابن عباس ( والأرض بعد ذلك دحاها أخرج منها ماءها ومرعاها والجبال أرساها ) يعني: أن الله خلق السماوات والأرض ، فلما فرغ من السماوات قبل أن يخلق أقوات الأرض فيها بعد خلق السماء”[29]
Translation:
And his saying {and the earth we spread out} the people of interpretation differ in the meaning of {after} some said: spread meaning after the creation of the heaven
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Muhammad bin Sa’ad said: my father said: my uncle said: my father said, from his father from Ibn Abbas { He spread the earth. He extracted from it its water and its pasture, And the mountains He set firmly} meaning that God created heaven and earth, and when he was finished with creating heaven, he started creating earth properties then directed himself back to heaven
Again above is another evidence from Tabari, and yes on the same page Tabari cites conflicting reports that says the opposite, but as we have seen, these people who make conflicting opposition, are mainly grammar scholars and not tafsir scholars, the majority of tafsir scholars agreed that heaven was already there on earth as we have seen.
Let us see more evidence.
“السادسة : يظهر من هذه الآية أنه سبحانه خلق الأرض قبل السماء ، وكذلك في " حم السجدة " . وقال في النازعات : أأنتم أشد خلقا أم السماء بناها فوصف خلقها ، ثم قال : والأرض بعد ذلك دحاها . فكأن السماء على هذا خلقت قبل الأرض ، وقال تعالى الحمد لله الذي خلق السماوات والأرض وهذا قول قتادة : إن السماء خلقت أولا ، حكاه عنه الطبري . وقال مجاهد وغيره من المفسرين : إنه تعالى أيبس الماء الذي كان عرشه عليه فجعله أرضا وثار منه دخان فارتفع ، فجعله سماء فصار خلق الأرض قبل خلق السماء ، ثم قصد أمره إلى السماء فسواهن سبع سماوات ، ثم دحا الأرض بعد ذلك ، وكانت إذ خلقها غير مدحوة .
قلت: وقول قتادة يخرج على وجه صحيح إن شاء الله تعالى ، وهو أن الله تعالى خلق أولا دخان السماء ثم خلق الأرض ، ثم استوى إلى السماء وهي دخان فسواها ، ثم دحا الأرض بعد ذلك .”[30](Qurtubi later Cites the story of the throne on top of water and disrobing the creation of heaven first)
Translation:
The sixth: the appearance of this verse is that God created earth before heaven, and so in sura Sujda and said in conflicts { What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it:} this is a description of its creation then he said : and the earth we spread out, it’s like that the heaven was created before earth, and God said { Praise be Allah, Who created the heavens and the earth} and that is the opinion of Qutada that heavens were created first, then Tabari said that, then Mujahid said that and other of Tafsir scholars: God made Water dry then he turned it to earth, and the smoke that was on top of it was the heaven and so the creation of earth was before heaven as it seems, then he directed himself to heaven then he made them seven heavens, then he spread earth, when it was not spread
I said: and the meaning behind Qutada appears to be correct, and that is God created first the heavens as smoke then he created earth, then he returned to heaven when it was smoke and finished it, then he returned to earth and spread it out
Now as we have rested the case, we have an authentic hadith that drive the creation of heaven and earth, mentioning the creation of heaven first from the water of the throne, we also now have clear understanding where these contradictions come from, meaning the sources that support the notion that earth was created first, as it seems to be coming from minority of grammar scholars, while majority of scholars agree that heaven was created first
Now let us continue to the next verse (we are still not over with the masked Arab issue #3
@03:26 TMA says: “chapter 41:9-12 also give us the same order that the earth came before the heavens”
Let us read 41:9-12
{ Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds., He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance)., Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience.", So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with the guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.}
Apparently, this is the exact same verse as 2:29 with more details borrowed from 79:27-33 The same Tafsirs and evidence can be applied here as well
Let’s continue to the next allegation
He later @04:00 cites the same verse with the following statements “also looking at verse 41:9-12 we find that it takes god at least twice as long to build earth than it does for him to build everything else in our vast universe”
Now I’m not sure what is the argument here, no conclusion was presented, granted he later does state that this proves that the author of the Quran had a geocentric view of the world, what geocentric means is that the earth is considered the center of the universe, if we read the verses carefully where does the Quran at any point in the above-cited verse say the earth is at the center of the universe? What kind of an asinine claim is that?
Moving on let’s see what scholars have to say
“جعل مدة خلقها ضعف مدة خلق السموات مع كونها أصغر من السموات، دلالة على أنها هي المقصودة بالذات، لما فيها من الثقلين”[31]
He made the duration of Earth creation twice as much as the heaven despite the fact that it’s smaller than the heavens is that what is meant here is a poetic meaning that it’s mentioned specifically for how important it’s
The Author of this book is Burah al-deed Al-Buqa’I, he lived from 1407 to 1480, and could not have possibly known this long before the big bang, at that time we didn’t even know how large the universe really is
While the next Author is more modern, his opinion still mater
“إنما كانت مدة خلق السماوات السبع أقصر من مدة خلق الأرض مع أن عوالم السماوات أعظم وأكثر لأن الله خلق السماوات بكيفية أسرع، فلعل خلق السماوات كان بانفصال بعضها عن بعض”[32]
Translation:
The duration of the heavens creation being smaller than earth despite the fact that the heavens are much more larger than earth is probably explained by the fact that God created them faster by allowing them to be split from each other
Issue #4
@04:36
The masked Arab cites the same cliché argument that the Quran describes the stars as shooting stars
“their purpose is two-fold, one is that stars are created as decoration to the night sky and the other is that they act as form of protection for god and the angles and what’s called the high council or exalted assembly in heaven where god and the angles reside, the stars pelted at devils wo try and listen to what’s been said in heavens”
The masked Arab later say that in reality, this is metor and not stars, and start to talk so arrogantly about how this is only prominent in 7th century Arabia who never understood reality.
Now I have already dealt with this issue before in the comment section of my blog and refuted it, so I will cite the sources I used
“وقيل : إن الضمير راجع إلى المصابيح على أن الرجم من أنفس الكواكب ، ولا يسقط الكوكب نفسه إنما ينفصل منه شيء يرجم به ، من غير أن ينقص ضوءه ولا صورته "”[33]
Translation:
the pronoun that is in regards to the shooting stars that it shoots out from itself, and not the star itself, but rather a part of it separate and thrown at without losing any of its light or image
“" عاد الضمير في قوله : ( وَجَعَلْنَاهَا ) على جنس المصابيح لا على عينها ؛ لأنه لا يرمي بالكواكب التي في السماء ، بل بشهب من دونها ، وقد تكون مستمدة منها ، والله أعلم " “[34]
Translation:
the pronoun in his words {we made it} in regards to part of the shooting stars, not themselves because the star itself is not thrown, but something out of it disconnects, and it might be from it, and God knows best
now what follows are words from Ibn Abbas himself, a relative of the prophet his cousin
“فأتبعه شهاب ثاقب أي مضيء ، قاله الضحاك والحسن وغيرهما. وقيل: المراد كواكب النار تتبعهم حتى تسقطهم في البحر. وقال ابن عباس في الشهب: تحرقهم من غير موت. وليست الشهب التي يرجم الناس بها من الكواكب الثوابت. يدل على ذلك رؤية حركاتها ، والثابتة تجري ولا ترى حركاتها لبعدها”[35]
Translation:
Then a shooting star followed it meaning after it, Thahak and Hasan and other said: what is meant here by shooting star is that fire follows it until it falls into the sea, Ibn Abbas said regarding the shooting star it burns them with no death, and the shooting star itself is not a stationary celestial object, evident by its movement, and the stationary fixed ones are not because they don’t move and can’t be seen moving duo to its large distance
“وجعلناها رجوما للشياطين أي جعلنا شهبها; فحذف المضاف. دليله: إلا من خطف الخطفة فأتبعه شهاب ثاقب. وعلى هذا فالمصابيح لا تزول ولا يرجم بها. وقيل: إن الضمير راجع إلى المصابيح على أن الرجم من أنفس الكواكب ، ولا يسقط الكوكب نفسه إنما ينفصل منه شيء يرجم به من غير أن ينقص ضوءه ولا صورته”[36]
Translation:
And we made it shooting star meaning we made it Shahab: so the insertion was removed, evidence: Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness]. And those stars don’t go away and are not thrown by itself, it was said that this means that the shooting star eject something from it, and the star itself doesn’t fall only something is separated from it and is used to shoot without losing its light and image
[1]http://main.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=3&tAyahNo=7&tDisplay=yes&UserProfile=0&LanguageId=2
[2] Sahih Bukhari Vol. 6, Book 60, Hadith 70
[3]http://consult.islamweb.net/consult/index.php?page=Details&id=269107&RecID=0&srchwords=%C2%ED%C7%CA%20%E3%CD%DF%E3%C7%CA%20%E5%E4%20%C3%E3%20%C7%E1%DF%CA%C7%C8%20%E6%C3%CE%D1%20%E3%CA%D4%C7%C8%E5%C7%CA%20&R1=1&R2=0&wheretosearch=0&hIndex=&order=
[4] Tafsir Ibn Kathri 2/6
[5] Ibn Uthaimn Fatwa Noor ‘Ala Darb
[7] ibid
[8] ibid
[9] ibid
[10] ibid
[11] ibid
[12] Ibid
[13] Al-Kashif By Zamakhshari Chapter Surat Al-'Anbyā'
[14] http://www.qtafsir.com/index.php?option=com_content&task=view&id=2646&Itemid=76
[15] Al’Jami’ Li Ahkam Al-Quran vol.11 page.192-193
[16] ibid
[17] Lisan Al-Arab vol.6 page.65-96
[19] Athwa Al-Bayan Fi Ithah Al-Quran bil Quran By Imam Muhammad Al-Shankanti Vol.4 page.140-142
[20] Tafsir Ibn Kathir Vol.1 Page.213-216
[21] ibid
[22] Tafsir Tabari vol.1 page.428-437
[23] ibid
[24] ibid
[25] ibid
[27] Al-Bidaya Wa Al-Nihaya by Ibn Kathir vol.1 page.64
[28] Tafsir Al-Baqwi Vol.1 Page.78-79
[29] Tafsir Al-Tabari Vol.24 Page.208
[30] Tafsir Qurtubi vol.1 page.243
[31] Nothom Al-Dur Fi Tanasub Al-Ayat Wa Al-Suar vol.17 page.152
[32] Tahrir Wa Al-Tanwir by Ibn ‘Ashur
[33] Al-Jami' Liahkam Al-Quran (18 / 210-211)by al-qurtubi
[34] tafsir ibn kathir (8 / 177)
[35] Tafsir Al-Qurtubi vol.15 page.62-63
[36] Tafsir Al-Qurtubi vol.18 page.195
