The Prophet's Knowledge Of The Quran
بسم الله الرحمن الرحيم It is clear from the prophet Muhammad's (saws) own words that He (saws) understood there is knowledge in everything which needs to be studied and discovered before it can be known, today for mankind science fulfils this role.
The Prophet – praise and peace be upon him – said, “Indeed, knowledge has a branch which resembles a hidden thing (it needs to be discovered); no one grasps it except those who know Allah.” Allah in the Quran speaks about all aspects of creation, but much of it was beyond the understanding of the desert Arabs living 1400 years ago, Allah says: “And we strike these similitudes for the people, but none understands them except those who know.” (29:42).
Regarding this the prophet (saws) said, “Indeed, there is an external meaning and an internal meaning to the Qur’an, a scope and a point.” Ali, pointing to his breast, said, “Indeed, herein lies abundant knowledge; would that there were some to (comprehend and) transmit it.”
It was because not every person was capable of understanding science that the prophet (saws) said, “We prophets were ordered to communicate with everyone according to his ability to understand.” This is because there was a danger in trying to teach people science they would not be able to prove for another 1400 years, so the prophet (saws) warned, “No one has ever recited a prophetic quotation to a people which their minds have failed to grasp without it being a temptation for them.”
The prophet taught the scientific meanings behind specific verses to the companions who could grasp them and they understood the dangers of trying to teach knowledge that could not be visually proven. Allah said in the Quran, “It is Allah who has created the seven heavens and of (the) earth, their like (meaning the other planets); and between them the Command descends (the Laws of Physics governing space)” (65:12). Ibn Abbas (r.a) said about this verse, “Were I to relate its interpretation you would stone me” or “you would have said, 'He is an unbeliever’”.
Abu Hurrah similarly said, “I have received from the Prophet of Allah two things (types of knowledge), one of which I have made public. Were I to divulge the other, this throat would be cut.” The prophet (saws) said, “Abu-Bakr has excelled you not by excessive fasting and much prayer, but by a secret which rests in his chest.” His ability to understand science and everything the prophet (saws) taught him about the universe and Allah.
Allah said in the Quran "Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed." (39:9)
Bismillahi rahmani raheem, assalamu alaikum
This is the complete spiritual path, the complete journey, the complete Tariqah, its aims, goals and everything it is trying to achieve;
Imam Tustari said in his famous Tafsir: “the nafs (self) has seven celestial veils (hujub samawiyyah) and seven earthly veils (hujub ardiyyah)”, veils cover the nafs and our perception about things...“when ever man buries his nafs (self) in earth upon earth (ardan ardan), (lowers his esteem and ego), his heart (qalb) is raised up heaven upon Heaven (sama’an sama’an). And when he (completely) buries the nafs (ego) under the ground (tahta at tara), the heart reaches the throne” (Arsh), in its perception and the place it receives its spiritual nourishment from.
The role of the spiritual heart is to look into ghayb (the unseen) and gather information about your world. As you humble yourself before Allah, place sincerity and humility in your heart before Him, you aren't, in reality, lowering yourself, you are in reality raising your heart, the thing that controls your senses and how you feel the world around you is being raised closer to Allah, until it reaches the Arsh in the place it receives its information from.
The heart in our chest senses into ghayb, the subatomic part of the universe to gather information about things we are doing in life, we call these insights into matters or moments of wisdom and inspiration. Allah created seven heavens, seven sub atomic depths, a person with a shallow heart can only sense to the first few depths to gather knowledge in his life.
So, his decisions are short sighted since materialism or focusing on material things makes the heart shallow in its decision making, it's like a chemical reaction and this is the inevitable result for the person. Ghayb is were people gain wisdom from and the prophets recieve revelation and ti has seven depths untill it reaches the Arsh, sidrat al Muntaha in the Quran, the fursthest subatomic depth of the universe.
Allah mentions the heart reaching the Arsh and recieving from that depth in the Quran; “By the Star when it setteth, Your comrade (Muahmmad) erreth not, nor is deceived (by what He saw on the night of Isra wal Miraj); Nor doth he speak of (his own) desire. It is naught save an inspiration that is inspired (into the heart)...When he was on the uppermost horizon (of the universe near the Arsh). Then he drew nigh and came down. Till he was (distant) two bows' length or even nearer (From Allah), And He (Allah) revealed unto His slave that which He revealed. The heart lied not (in seeing) what it saw. Will ye then dispute with him concerning what he seeth? And verily he saw him yet another time. By (sidrat al muntaha) the lote-tree of the utmost boundary (At the base of the Arsh), Nigh unto which is the Garden of Abode (the seventh Jannah). When that which shroudeth did enshroud the lote-tree (when what covers most peoples inner perception, covered the lote tree), The (prophets) eye turned not aside nor yet was overbold (did not get distracted). Verily he saw one of the greater revelations of his Lord.”(surah - 53)
Egyptian jurist and philologist Jalal al-Din al-Suyuti (1445−1505) was one of the most prolific Muslim authors of late medieval times. He was born and died in Cairo. He was best known for his works on hadith and other Islamic subjects, but he also wrote on the natural sciences, medicine, and the Arabic language. It is not exactly known how many books al-Suyuti wrote—Brockelmann’s History of Arabic Literature estimated them at 415, Katip Celebi (also known as Hajji Khalifa) at 576, and al-Suyuti’s student Ibn Iyas at 600. Starting at the age of 17, al-Suyuti continued to write for more than 43 years, of which about 20 or more were solely dedicated to writing, when he lived in seclusion at Jazirat ar-Rawdah, an island in the Nile outside Cairo.
His works, mostly compilations, range from short legal opinions and booklets to works in multiple volumes and encyclopedias. Al-Suyuti is known for his prodigious memory, and his compilations are credited with preserving parts of earlier works that are now lost.
Al-itqān fī ʿulūm al-Qurʾān (The perfect guide to the sciences of the Qu'ran) is one of his best-known works. It is a treatise on the study of the Qurʾan, and is divided into 80 nawʿ(subfields), covering such issues as the places and times of revelation, narration chain, unusual language, similar language, and the doctrine of abrogation.
The book builds on previous works on the subject, including the similarly titled Al-burhān fī ʿulūm al-Qurʾān (The proof in the sciences of the Qu'ran) by Muhammad ibn Bahadur al-Zarkashi (circa 1344−92). Neither the name of the scribe nor the place where the manuscript was copied is provided. The work is on a heavy, cream-colored paper without visible chain lines or watermarks, and it is written in black ink with rubrication, in naskh script and 35 lines per page.
The title page, its verso, and the colophon are illuminated and have an elaborate ‘unwan (decorative panel) in gold and blue ink. There are a few marginal notations and corrections; catchwords appear on rectos.
Tafsir al Quran
Tafsir Surah al Shams (The Sun): بسم الله الرحمن الرحيم In General each of the objects in space, the sun, the moon and earth, generate there own gravity and subatomic fields such as magnetic and electrical fields, on top of this each object is affected by the gravity and subatomic fields of the objects near it, this is the ecosystem of space.
The fields in space have a real affect on life here on earth and are needed so we can survive, for example High tide occurs when a body of water is facing the moon above it and the moon is pulling the water toward it with its gravity. High tide also occurs when an ocean is facing directly away from the moon, which is now on the opposite side of the earth, and the moon is pulling the mass of the Earth away from the water towards it.
The Earth itself affects other bodies in space with the fields and forces it creates like they affect us. Our entire planet is enveloped in a giant bubble of magnetism, which springs from the molten dynamo (Lava rotation) in the Earth's hot core and its rotation in space.
The sun also has an impact on us, the sun creates giant solar winds, “the solar wind is a stream of plasma released from the upper atmosphere of the Sun, this wind (made of electrons and protons) streams off of the Sun in all directions at speeds of about 400 km/s (about 1 million miles per hour), it can vary between 800 to 300 km/s.
These wind speed variations buffet the Earth's giant magnetic field that surrounds it and can produce storms in the Earth’s magnetic bubble, all creatures on earth can sense the earths magnetic bubble and get their sense of direction from it, it is part of life, so anything that affects it affects us.
“Out in space, the solar wind presses against the earths magnetic bubble and stretches it, creating a long tail in the downwind direction, making the earths magnetic buble look like the tail of a comet. The Earth's magnetic tail is so great it extends well beyond the orbit of the Moon and once a month, when the Moon is full it orbits through it. This can have consequences on the moon ranging from lunar ‘dust storms’ to electrostatic discharges”.
Tafsir Surah Ar-Rahman: بسم الله الرحمن الرحيم (Allah) Most Gracious! (1) It is He Who has taught (Sent Down) the Qur’an (Reality). (2) created man (Look at Him internally): (3) and taught him speech (and Intelligence from this) (4) The sun and the moon follow (defined) courses (in space, that shape His intelligence); (5) And the Stars and the trees are in obediance (the most distant ecosystems are connected with each other sub atomically). (6) And the Firmament (space) He has (formed and) raised high (it is related to all of this), and set up its balance (so it works this way), (7) In order that ye may not transgress (due) balance (on earth). (8) So establish measure with justice and fall not short in the balance. (9)
Allah, al Rahman, in the first verses tied three topics together, He tied the knowledge that is in the Quran with the creation of man, and then the speech He (swt) taught him. The knowledge in the Quran, is related to the creation of man in how man is given knowledge by Allah, which is through revelation and inspiration received in man’s heart, this is related to his speech because man speaks according to what is placed in his heart, so in Allah teaching and inspiring the Quran He is teaching man new types of speech that man did not have. When we look at how these things work in the human body, as Imam Malik said, "Knowledge is a light placed in the heart by Allah", this is a physiological statement about the role of the heart to learn from the the electromagnetic field which is the scientific name for light. Allah gives man knowledge according to what He is doing in life, so this light is the source of speech taught to man by Allah, (we have explained in detail in our other works how the body uses light through the nervous system of the heart and brain to shape our consciousness).
The sun and the moon and the path they are on is tied to all of this because Allah inspires man’s self through the influence of these celestial bodies in space on earths atmosphere, this is a process that begins at the subatomic level because the sun and moon exert electromagnetic fields on our planet which affect the planet from the subatomic level, ultimately they inspire and influence both man and what he speaks because our ecosystem is part of a bigger picture and it shapes what our day will look like.
Tafsir 24:35: بسم الله الرحمن الرحيم “Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, [it’s Olive is] neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things”. [Qur’an 24:35]
The verse of light is a similitude for how Allah guides mankind to know him through the unseen world (the unseen part of the Universe), He ends the verse of light with this exact statement, “Allah guides to His light (which he just described) whom He wills”, and the unseen world (Ghayb) is the Quantum Universe, made from subatomic particles.
This understanding is clearly indicated by many scholars like Imam al Ghazali, Imam Ibn Arabi and Imam Suyuti (among others) all of whom said that our imagination, the images we see in our mind is ghayb and it is made from matter, the imagination is what we see in our mind and because the word imagination is synonymous with unreal we think it is not real, but the image itself is made up of particles like light and so the scholars understood this was the ghayb, unseen world and that it was made from matter.
Imam al Ghazali even went as far as to say that Angels are made from the same light our own intellect is made from, something indicated by Ahadith regarding their creation at the first moments of the Universe, so in this is another clear example of how the unseen world (ghayb) is the subatomic part of our universe, and the verse of light explains this clearly through everything that it mentions, and specifically by what Allah chose to end the verse with.
In literal terms Allah begins the verse of light (24:35) by saying He is the literal light of the heavens and the earth, meaning this is something tangible, He then strikes a similitude for how He is the Light of the Universe, this similitude though is not in relation to how He "exists", as the prophet (saws) phrased it, it only represents the “light of His splendour” which represents him and from which the universe is made, as we will see "His light" is a simile for all subatomic particles, our minds can not comprehend him and there is nothing like him.
The prophet (saws) said regarding the literal light of Allah, “Allah hath Seventy Thousand Veils of Light and Darkness: were He to withdraw their curtain, then would the splendors of His Aspect surely consume everyone who apprehended Him with his sight” (Imam al Ghazali, Mishqat al Anwar), some ahadith read seven hundred veils others read seventy thousand veils.
Tafsir 81:1-14: بسم الله الرحمن الرحيم Ibn Umar reported that the Prophet said, ‘Whoever wishes to behold the Resurrection (the end of the universe) as if he were seeing it with his own eyes should read: “When the sun is folded away” [81:1] (begins the process of turning into a black hole as it folds in on itself), “When the heaven is split open” [82:1] (matter unravels and everything becomes small particles, the subatomic world is made bare, as the expression in the verse says), “and When the heaven is rent asunder” [84:1] (torn apart as the forces holding it together weaken and eventually disappear altogether).(Tafsir al Tustari)
Allah similarly said in the Quran "THEN THE SUN is shrouded in darkness (it’s reaction that creates light stops and turns it into a black hole, which is how the light of the sun is shrouded), and when the stars lose their light (do the same as our sun), and when the mountains are made to vanish (as matter falls apart and disintegrates because the forces holding them have ceased to exist), and when she-camels big with young, about to give birth, are left untended, and when all beasts are gathered together, and when the seas are set on fire (as H2O becomes a hydrogen fire fuelled by the oxygen atom), and when all human beings are coupled [with their deeds]", and when (on the day of resurrection) the girl-child that was buried alive is made to ask for what crime she had been slain, and when the scrolls [of men's deeds] are unfolded, and when heaven is laid bare (for all to see it’s ghayb, what was once unseen in it), and when the blazing fire [of hell] is kindled bright (in this new creation), and when paradise is brought into view: [on that Day] every human being will come to know what he has prepared [for himself].” (81:1-14)
These verses are speaking of events that will occur when the trumpet is first blown, up to the day of resurrection. When the Trumpet is blown, Allah will stop the forces in the Universe from acting, gravity will no longer exist and the forces that make subatomic particles create Atoms weaken and fissile out so that even the strong mountains will vanish as the Atoms they are made from vanish, these forces are the electromagnetic force, the strong nuclear force and weak nuclear force.
The universe will no longer expand or contract by this point in time, the speed at which the universe is moving will stop, and everything in it will be affected by it, so the Sun will become dark because it can no longer create light by it’s a fission reaction, the stars will also do the same, and all will vanish.
Tafsir Surah al Nun: بسم الله الرحمن الرحيم This tafsir is also mentioned on the "Who Was al Khidr" page and has greater context there. The muqataat letters of the Quran are the letters that some surah's begin with, Alif Lam Mim etc, it can be established with ease from ahadith what the letter nun (pronounced noon) means, which is Allah’s name for space, in terms of quantum mechanics and the subatomic world it refers to the outer most layer of space. The first volume of Imam Tabari’s History which deals with the creation of the universe gives clear examples of the prophet’s names for deeper regions (or depths) of the subatomic world, insha allah i will be writing about this in the future in a book i intend to call “The Prophet’s (s) Understanding of Space”.
To give a simple example i will be mentioning in this work of how understanding one thing opens up the understanding of many verses in the Quran. Allah in Surah (chapter) 68 says, “Nun. By the pen and what they inscribe, You are not, [O Muhammad], by the favor of your Lord, a madman.”(68:1-2), Allah here is defending the prophet (saws) from the accusation of madness levelled at him by the pagans. So then why does Allah take an oath by the letter nun and the pen and what it writes to prove that the prophet (saws) is not mad?
A person who has no understanding of the "nun" or the pen would think this statement proves the opposite, because it doesn't seem to make sense.
Ahadith say one of the first things Allah created in the Universe was the Nun, which tells us that the "nun" is important to the Universe. If we start with the nun, and the understanding that Allah means space (this is understood from ahadith), combine this with the deeper understanding that the pen, which the prophet (saws) often called a light and an intellect to describe what it is, as the scholars explained, the pen was created from the same type of light as our intellect (imagination), Allah commanded the Pen when he created it to inscribe the future of all things Allah would create from the beginning of the Universe to it's end.
These are the three things being mentioned in this verse, space, the first intellect Allah created and the predestined future of all things.
It then becomes obvious what these things have to do with madness and defending the prophet (saws). They accused the prophet’s (saws) mind of not perceiving clearly and being mad, so Allah swore by the very things that make up a humans mind and the perfect archetypes they come from that the prophet (saws) wasn’t mad.